sorts which are three 1. Signes 2. Wonders 3. Miracles 2. By their variety in this word divers Gifts are described 1. By their author the holy Ghost 2. By their distribution This is implied in the Greek word used by the Apostle The rule is thus manifested According to his own will Here observe 1. The kinde of rule with 2. The property of it his own §. 39. Of the Doctrines arising out of the 2 3 4. verses of the second Chapter I. MOtive may be added to motive To that motive in the former verse taken from the dammage of noâ—… heeding the Gospel in these verses another motive is added taken from the vengeance that will follow thereupon For men are hardly brought to beleeve Divine truths II. Suppositions may imply unquestionable truths The manner of the Apostles arguing by way of supposition If proveth as much See § 8. III. Angels were of old Gods Ministers to his Church They spake his word See § 10. IV. Gods Word is stedfast So is it here expresly said to be See § 11 12. V. Divine vengeance may be a motive to forbear sinne The inference of the vengeance upon the word spoken proves as much for it is here to that very end alleadged VI. There are different kindes of sin The distinction betwixt transgression and disobedience imports thus much See § 14. VII Nâ—… sinne shall pass unrevenged This generall particle every intends this VIII Pknishment is due to transgression It is therefore stiled a recompence of reward See § 16. IX Divine vengeance is most just So it is here expresly said to be See § 17. X Transgressors shall receive vengeance will they nill they This verb received intimates this point See § 17. XI Revenge of sinne is most sure This interrogative HOW intimates as much See § 18. XII There are degrees of sinne and judgement The inference of the later part of the comparison upon the former declares the truth of this point For neglect of the Gospel is made a greater sin then neglect of the Law and a greater judgement is thereupon inferred See § 18. XIII It is very dangerous to neglect the Gospel There is no way of escaping for such See § 19. XIV The greatest as well as the meanest falling into the same sinne are liable to the same judgement This pronoun WE includes the Apostle himself and all to whom he wrote See § 18. XV. The Gospel brings salvation It is thereupon stiled Salvation See § 20. XVI The salvation brought by the Gospel is very great This word So great intends as much It is far greater then that which by the Ministry under the Law was brought to people See § 21. XVII Christ was a Preacher He is here said to Preach See § 22. XVIII The Word is made profitable by Preaching For this end Christ Preached it See § 23. XIX Christ was the first Preacher of the Gospel This is here expresly asserted See § 24. XX. God would have his word confirmed See § 25. XXI Many Preachers of the same truth confirm it the more Thus by other Preachers the Gospel which Christ first Preached was confirmed See § 25. XXII Apostles succeeded Christ. These were they who heard him See § 26. XXIII Preachers confirm the Gospel to others It was confirmed unto us saith the Text. See § 27. XXIV God addeth his witnesse to the Ministry of his servants This is here expresly set down See § 28. XXV God only can work miracles This is here set down as Gods proper Act. See § 28. XXVI Miracles are above the power of creatures This followeth from the former by just consequence See § 29. XXVII Works are witnesses to Gods Word God by his works bare witnesse to his Apostles See § 30. XXVIII Signes by visible objects confirm Divine matters XXIX Wonders by the strangenesse of them do the like XXX Miracles also do so by a Divine power manifested in them These three last Doctrines arise out of the notation of those words Signes Wonders Miracles See § 31 32. XXXI Divers miracles were wrought to confirm the Gospel See § 34. XXXII Mens gifts are of the holy Ghost He gives them 1 Cor. 12. 11. Therefore they are here stiled Gifts of the holy Ghost See § 35. XXXIII Extraordinary gifts were abundantly given at the first preaching of the Gospel The Church had then need of them See § 35. XXXIV Gifts of the holy Ghost were confirmations of the Gospel They are in this respect here joyned with miracles See § 35. XXXV Mens Functions and abilities are of God Ibid. XXXVI The Gospel had greater confirmation then the Law See § 36. XXXVII God hath no other rule then his own will This relative His own implies as much XXXVIII God orders mens parts and places according to his will See § 37. §. 40. Of the inference of the fifth verse upon that which goeth before Verse 5. For unto the Angels hath he not put in subjection the world to come whereof we speak IN this verse the Apostle hath an eye to that main point which he insisted upon in the former Chapter which was that Christ is more excellent then Angels and also to the argument in the verses immediatly going before whereby he proved that more heed is to be given to the word of Christ then to the word of Angels In reference to the former Chapter a ninth argument is in this verse added to those â—…ght which were produced in the former Chapter to prove the foresaid excellency of Christ above Angels See chap. 1. § 64. In reference to the former part of this Chapter this verse containeth a reason why Christs word is to be preferred before the word of Angels namely because God hath given a greater authority to Christ then ever he did to Angels The first particle of this verse FOR sheweth that a reason is contained therein This reason is here set down as a double transition The first is from Christs excellency in reference to his Divine nature unto his excellency in reference to his humane nature The other is from the Apostles exhortatory digression unto his doctrinal point about Christs excellency In the former Chapter the Apostle sets out the excellency of Christ being God yet so as he considered him also to be man even God-man In this Chapter he sets out the excellency of Christ being man yet so as he considereth him also to be God even Man-God The reason here produced is comparative The comparison is of unequals for it is betwixt Christ and Angels 1. The inferiority of Angels is declared in this verse 2. The superiority of Christ is proved vers 6 7 8 9. The manner of expressing the inferiority of Angels is like that which was used chap. 1. § 46. It is expressed negatively unto the Angels hath he not put c. In this place the kinde of argument is the stronger in that it is denied to them by him who only
altogether fruitlesse Every Seâ—… that you hear will either bring you nearer to heaven or put you off further from it 5. What thanks are we to give unto God for this evidence of his goodnesse to us in vouchsafing a means so quick and powerfull We especially are bound iâ—… this case to praise God on whom it worketh kindly in convincing our judgemeâ—… in perswading our hearts in subduing our corruptions in altering our disposition making lambs of lions Isa. 11. 6. §. 71. Of the Words resemblance to a two edged sword WHat the Apostle had simply set down concerning the efficacy of the Word of God he proceedeth to amplifie comparatively His comparison is 〈◊〉 from a sword A good Sword useth to be made of hard steel which of all mettals may be made the sharpest whereby it pierceth the more speedily and being long and thin the more deeply The Greek Noun is derived from a Verb that signifieth to fight Jam. 4â—… For a sword is the most usuall instrument wherewith men fight By it they may â—…fend themselves and annoy their enemies For both these ends did Peter draw 〈◊〉 sword Iob. 18. 10. Every souldier therefore hath his sword beside the other warlike instruments which he useth and most Gentlemen use to put on their sword when they go abroad and that for defence and offence as occasion is offered There is no other instrument more fit for both those uses Magistrates also use to have a sword carried before them as a sign of that Aâ—…thorty and Power which they have to punish malefactours to keep their people in â—…we and to preserve peace Hereunto the Apostle alludes in this phrase Hâ—… beareth not the sword in vain Rom. 13. 4. By the sword he means especially poweâ—… of punishing and that with the sword even to death The sword is a mortall weapon any limb even the head it self may be cut of thereby or the body and the heart soon thrust thorow It all ages more have been slain by the sword then by any other instrument 〈◊〉 in Hebrew the same word that is used for a sword signifieth all destruâ—… This phrase to slay with the sword is frequent in Scripture 1 King 19. 10. 〈◊〉 11. 37. Fâ—…ly therefore is the Word of God resembled to a sword Nothing more deâ—… Errors Heresies Blasphemies all manner of corruptions and enormiâ—… then the Word of God To adde emphasis to this Metaphor the Apostle styleth it a two-edged sword 〈◊〉 Greek a two-mouth'd sword In Hebrew mouth is attributed to a sword 〈◊〉 we in English call the edge because as a mouth especially of a ravenous 〈◊〉 or fish devoureth that which entreth into it so a sword destroyeth such as 〈◊〉 â—…ruck therewith The other two Learned Languages Greek and Latine imitate the Hebrew 〈◊〉 Iâ—… reference to this Metaphor a sword is said to devour 2 Sam. 2. 26. 〈◊〉 2â—… Now there are some swords which have two edges or edges on both sides and 〈◊〉 are called two-mouth'd or two-edged swords they devour or cut on both 〈◊〉 Psal. 149. 6. Rev. 1. 16. It appears that the two-edged swords used of all swords to be the sharpest 〈◊〉 this Epithete sharp is frequently attributed to a two-edged sword Rev. 1. 16. â—… 12. The Positive of the Comparative translated sharper is derived from a 〈◊〉 that signifieth to cut so as it implieth such a sharpnesse as cutteth and 〈◊〉 The comparative is here used to shew that the thing compared which is the Word of God farre exceedeth in the sharpnesse and piercing power which it 〈◊〉 the two-edged sword whereunto it is here resembled And because some swords are sharper then others he inserteth this particle any or every whereby be 〈◊〉 that there never was nor can be any two-edged sword so sharp as the Word There is included in this comparison a gradation of four steps 1. The Word is sharp 2. It is sharper then a sword 3. It is sharper then a two-edged sword 4. It is sharper then any two-edged sword This resemblance of the Word to a sword and this manner of expressing it 〈◊〉 then any two-edged sword is added in sundry respects 1. In generall for illustration of the point Resemblances being taken from things sensible with which we are well acquainted the virtue and efficacy whereof â—…e well know doth much illustrate and clearly set out the spirituall mystery that is resembled thereunto To this end tend our Sacraments 2. In particular for demonstration of the manifold uses of the Word which are such as these 1. As a two-edged sword so the Word hath two sides or two parts the Law and the Gospel The Law is one edge to slay the impenitent sinner the Gospel another to slay sinne in the believer 2. As a two-edged sword cuts which way soever it be turned so the Word of God The Word works in the godly and the ungodly The promises and the threatnings thereof do all work Apply it to the minde or heart to opinion affection or action to Civil or Ecclesiasticall matters 3. As with a two-edged sword a man may defend and offend so with the Word Veâ—…ity and virtue may be maintained and defended and errour and every enormity may be refelled and repelled See The whole Armour of God Treat 2. part 8. Of the Word of God § 4 5 11. From this Metaphor learn these lessons 1. Take heed of opposing against the Word or hindering Ministers from preaching it It is the Ensign of Christs Regiment It is the Sword that is carried before him Will a Magistrate endure such as strike down the sword that is 〈◊〉 before him and thrust the sword-bearer out of his place Wo to them that 〈◊〉 any hand in opposing or interrupting the Government of Christ. 2. Slight not Gods Word as if it were a blunt thing which could neither 〈◊〉 nor pierce It is sharper then any two-edged sword The sword of Elisha which was Gods Word in his mouth slew thoâ—…e that escaped the sword of Hazail aâ—…d Iehu who were both mighty Princes 1 King 19. 17. I have hâ—…wed them by the Prophets I have slain them by the words of my mouth saith the Lord Hos. 6. 5. It was in reference to the Word of God that the Lord said thus to his Prophet 〈◊〉 I have this day set thee over the Nations and over the Kingdoms to root out 〈◊〉 to pull down and to destroy c. Ier. 1. 10. It was in reference to Gods Word 〈◊〉 it is said of Christ He shall smite the earth with the rod of his mouth and with the breath of his lips shall he sâ—…ay the wicked Isa. 11. 4. Well therefore might the Apâ—… say that it is sharper then any two-edged sword It is not safe for children such as we are in spirituall matters to dally with such a sharp
2. The ceremoniall Law was as a wall of partition betwixt Jew and Gentile whereby the Jewes were so fensed as the Gentiles could not be mixed with them as when beasts of one Lord are so fenced in a pasture as other beasts cannot come iâ—…to their pasture Therefore when Christ came to unite Jew and Gentile and 〈◊〉 make of them one He is said to break down this stop of partition wall Eph. â—… 14. â—… that Law had not been abrogated the Gentiles could not have been brought into Christs fold as of necessity they must be Ioh. 10. 16. Till the fulnesse of 〈◊〉 wherein the truth and substance of all the ceremonies and types was exhibited 〈◊〉 accomplished that Law of ceremonies remained in force with the Jewes upon 〈◊〉 grounds 1. The severall branches thereof were parts of Gods outward worship 2. Thereby they were kept from will-worship 3. They were also thereby kept from conforming themselves to the Gentileâ—… iâ—… their Idolatrous Services 4. They being types and shadows of Christ to come were as a looking glâ—…sse tâ—… shew unto them that Image of Christ. 5. They being many heavy burthensome painfull chargeable rites they 〈◊〉 the Jewes the more to long after Christ. In this respect the Apostle saith of 〈◊〉 Law that it was our School-master to bring us unto Christ Gal. 3. 24. For 1. It pointed out Christ under rudiments and ceremonies It forced men to seek help else-where because it could not perfect those that came unto it 1. This aggravateth those dotages which were noted § 61. 2. It informs us in Gods goodnesse to us who are reserved to that fulnesse of time wherein Christ hath been exhibited for we are freed from that yoak which neither 〈◊〉 nâ—…r our Fathers are able to bear Act. 15. 10. This is a bondage worse then the Egyptian bondage They that were freed from that bondage had many memorials of Gods goodnesse to them therein the more to quicken up their spirits to praise God for their deliverance and to continue the memory thereof from generation to generation 3. The change of the Law is a strong motive to stir us up willingly and cheerfullâ—… to submit our selves to this Law whereinto that is translated that is to the Law of the Gospell which is established under Christs Priest-hood This Law requires 〈◊〉 impossibilities as to ascend into heaven or to descend into the deep Rom. 10. 6 7. but it requires faith and repentance Mar. 1. 15. Faith to give evidence to the free gâ—…ace of God who requireth of us but to receive what he graciously offereth Repentance to demonstrate the purity of God who though he freely justifie a sinner yet he will not have him continue in sin Yea this Law of the Gospel giveth power and ability to perform what it requireth If this Law into which the other is translâ—…ted be thorowly compared with that we shall find just cause to acknowledge that this is an easie yoak and a light burden Matth. 11. 30. but that a yoak and burden 〈◊〉 none could bear Act. 15. 10. §. 69. Of the judiciall Law of the Iewes BEsides the ceremoniall Law the Jewes had a judiciall Law proper and peculiar to that polity This Law concerned especially their civil estate Many branches of that Law appertained to the Jewish Priest-hood as The particular Lawes about the Cities of refuge whether such as slew any unawares fled and there abode till the death of the High Priest Numb 35. 25. And Lawes about Lepers which the Priest was to judge Lev. 14. 3. And sundry other cases which the Priest was to judge of Deut. 17. 9. So also the Lawes of distinguishing tribes of reserving inheritances to special tribes and families of selling them to the next of Kin 〈◊〉 4. 4. Of raising seed to a brother that died without issue Gen. 38. 8. 9 Of all manner of freedomes at the year of Jubilee Levit. 25. 13. c. There were other branches of the judiciall Law which rested upon common equitie and were meanes of keeping the morall Law as putting to death Idolaters and such as inticed others thereunto and witches and wilfull murtherers and other notorious malefactors So likewise Lawes against incest and incestuous Marriages Lawes of reverencing and obeying Superiours and Governours and of dealing justly in borrowing restoring buying selling and all manner of contracts The former sort were abolished together with the Priest-hood The latter remain as good directions to order even Christian polities accordingly 1. By these kinds of Lawes the wisdome of God was manifested in observing what was fit for the particular kind and condition of people and in giving them answerable Lawes and yet not tying all Nations and States thereunto 2. That liberty which God affordeth to others to have Lawes most agreeable to their own Country so as they be not contrary to equity and piety bindeth them more obediently to submit themselves to their own wholesome Lawes and to keep peace unity and amity among themselves §. 70. Of the Morall Law THe Morall Law is a generall rule for all sorts of people It was therefore given to Adam and his posterity yea it was engraven in mans heart Rom. 2. 15. It is a perfect rule of all righteousnessâ—… whereby is declared what is due to God and man It is an inviolable unchangeable and everlasting Law of perpetuall use never 〈◊〉 be abrogated This is that Law which Christ came not to destroy but to fulfill Matth. 5. 1â—… 〈◊〉 is the Law which through faith we establish Rom. 3. 31. This is that Law 〈◊〉 which not one jot or one title shall passe till heaven and earth passe Matth. 5. 18. Yet because through mans corruption it is so far from bringing man to 〈◊〉 which was the primary and principal â—…nd thereof as it beateth him down into 〈◊〉 most woful and cursed estate it is by Jesus Christ who is the resurrection and 〈◊〉 Iohn 11. 25. in sundry circumstances altered or rather mollified It will be therefore requisite distinctly to declare both wherein that alteration 〈◊〉 qualification consisteth and also wherein the morall Law stil remaineth of use 〈◊〉 Christians It is mollified in these circumstances 1. In regard of justification Act. 13. 39. The Law was first given to justifie 〈◊〉 observers thereof but now in regard of mans corruption that is impossible 〈◊〉 8. 3. Gal. 3. 11. God therefore now hath appointed another meanes for that end 〈◊〉 is Christ and saith in him Act. 13. 39. Rom. 3. 28. 2. In regard of the rigor thereof The Law accepteth no duty but that which is every way absolute and perfect Thus much is implyed under this phrase 〈◊〉 man which doth these things shall live by them Rom 10. 5. This therefore is 〈◊〉 doom of the Law cursed is every one that continueth not in all things which are 〈◊〉 in the Book of the Law to do them Gal. 3. 10. Yet there is a righteousnesse though not
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
blotteth out thy transgressions and will not remember thy sins Isa. 43. 25. Not to remember a thing that was once known and was in mind and memory is to forget it But this properly is not incident to God it is an infirmity To him all things past and future are as present What he once knoweth he alwayes knoweth His memory is his very essence neither can any thing that hath once been in it slip out of it Object God saith to a wicked people seeing thou hast forgotten the law of thy God I will also forget thy children Answ. This as other things appertaining to man is attributed to God after the manner of man for teaching sake to shew that such and such things are to God as forgotten He hath no more thought of revenging them then he that hath clean forgotten a wrong or he will take no more care of such a thing then he that hath forgotten that ever it belonged to him Gods not remembring or forgetting a thing is not simply to be taken of his essentiall knowledge but respectively of his judiciall knowledge to bring the same into judgement They therefore who from this or other like phrases infer that God cannot see sin in justified persons come too neer to the heresie of Anthropomorphists See more hereof Chap. 4. v. 13. § 78. §. 49. Of no more offering for sin THe conclusion of the Apostle in this part thereof where remission of these things is taketh it for granted that there is remission of sins it is that which may be obtained Hereof see Chap. 5. v. 1. § 8. The latter part of the verse which is an inference upon the former in these words there is no more offering for sin gives us to understand that remission of sin is procured by a sacrifice For this phrase there is no more it implyeth that there was an offering for sin The typicall sacrifices under the law which were for sin import as much Though they could not of themselves take away sin yet they shewed that there was a sacrifice that could and would do it This is in plain tearmes expressed thus Christ hath appeared to put away sin by the sacrifice of himself and the contrary is thus denyed without shedding of blood is no remission Chap. 9. 22 26. The mention of blood to obtain redemption Chap. 9. v. 12. and to cleanse from all sin 1 〈◊〉 1. 7. prove as much Gods justice and truth require that sin should be thus taken away Gen. 2. 17. â—…nd 3. 15. 1. This instructeth us 1. In the horrible nature of sin 2. In the admirable respect which God beareth to man 2. This directeth us in seeking pardon to have our eye upon Christs sacrifice for sin Thus shall we have two strong props to strengthen our faith 1. The freenesse of Gods grace 2. The satisfaction of his justice How Gods mercy and Christs merit may stand together see Chap. 2. v. 9. § 78. The two main points of the conclusion set down in this verse on these 1. The one Sacrifice of Christ once offered is sufficient Hereof see chap. 7. v. 27. § 115. 2. Ost offering sacrifices implyeth imperfection If this sacrifice of Christ were any more to be offered up it would imply that sin was not fully discharged thereby See v. 2. § 4 5. See also Chap. 7. v. 27. § 112. §. 50. Of the resolution of Heb. 10. v. 15 16 17 18. Vers. 15. Whereof the Holy Ghost also is a witnesse to us for after that he had said before Vers. 16. This is the Covenant that I will make with them after those dayes saith the Lord I will put my lawes into their hearts and in their minds will I write them Vers. 17. And their sins and iniquities will I remember no more Vers. 18. Now where remission of these is there is no more offering for sin IN these four verses is set down the perfection of Christs sacrifice Hereof are two parts 1. A proof of the point v. 15 16 17. 2. The conclusion thereof v. 18. Vers. 15. About the proof we may observe 1. The inference of this upon other proofs In this copulative Also 2. The substance of the proof Herein two things are considerable 1. The Author of the proof 2. The matter thereof The Author is propounded in this title the holy Ghost and amplified 1. By his kind of proof He is a witnesse 2. By the persons to whom he bears witnesse To us Vers. 16. The matter of the proof in general setteth down a covenant in thâ—…se words This is the covenant More particularly there are set down four points 1. The Author of the covenant I will make saith the Lord. 2. The time of making it set down in a double reference 1. To that which God had said before after he had said before 2. To other times in this phrase after those dayes 3. The persons with whom the covenant was made with them namely the Christian Church 4. The parts of the covenant These are two The first concerneth our sanctification The second our justification That which concerneth our sanctification consisteth of two parts 1. Putting Gods lawes into our hearts 2. Writing them in our minds Both these are amplified by the Author which is God For he saith in both I will Vers. 17. That which concerneth our iustification is the pardoning of sin wherein consider 1. The distinction of the things pardoned sins and iniquities 2. The manner of pardoning them remember no more Of the conclusion v. 18. there are two parts One setteth down the thing proved and taken for granted where remission of these it The other is a consequence inferred thereupon there is no more offering for sin §. 51. Of Observations raised out of Heb. 10. v. 15 16 17 18. Vers. 15. I. PRoof may be added to proof To former proofs about the perfection of Christs sacrifice he here addeth another manifested by this particle also II. The Holy Ghost speaketh in the Scripture That which is registred in the Scripture is said to be witnessed by the Holy Ghost III. The Scripture is a divine testimony In it the holy Ghost is a witnesse IV. The Scripture is a testimony to Gods people in all ages Thus far may this word to us be extended Of these four doctrines See § 43. V. God foretelleth future good things This is implyed under this phrase after he had said before See § 45. VI. Gods covenant is the ground of the good he doth to his people For after God had said I will make this covenant with them he addeth the good things that he doth for them See § 46. Vers. 16. VII There is a Covenant betwixt God and man The mention of a Covenant in this place intendeth as much VIII God is the Author of the Covenant betwixt him and man It is God that saith I will make with them IX The full accomplishment of the great things under the law are reserved to the time of the Gospell That time
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
Vers. 17. 2. His punishment was a deniall of the divine blessing which Isaac his Father as a Prophet of God had conferred upon Iacob expressed in v. 17. Wherein we may observe 1. The inference in this particle FOR. 2. The substance in the words following In which we have 1. The proof in these words ye know 2. The point wherein the punishment is distinctly noted The point is 1. Propounded 2. Aggravated In the proposition we may observe 1. The kind of punishment 2. The time In the aggravation we have 1. The reason which was his Fathers unalterable resolution 2. The means for the recovery thereof he sought it carefully with tears Doctrines Vers. 16. I. Generals are to be exemplified by particulars This ariseth from the inference of this verse upon the former See § 89. II. Fornication ought to be shunned by Christians This ariseth from the first vice here condemned by the Apostle namely fornication See § 89. III. Christians must not be profane This ariseth from the other vice condemned namely profanesse See § 90. IV. One sin as well as another must be avoyded Profanesse as well as uncleanesse This ariseth from the disjunctive particle OR Let there be no fornicator OR prâ—…fane person V. Evill examples are to he avoyded This ariseth from the example of profane Esau instanced here by the Apostle VI. Pious Parents may have most impious children As Isaac a profane Esau. VII External priviledges of old had mysticall prerogatives For many prerogatives were included under the external priviledge of the birth-right See § 92. VIII Mean matters for the body are by many preferred before the greatest spiritual blessings This ariseth from Esaus preferring a morsell of bread before his birth-right and the priviledges thereof See § 92. IX Gods choysest blessings are by many little regarded The birth-right was a very choyce blessing and yet how little regarded by Esau See § 92. X. A man given to his appetite will let go any thing for it This ariseth from Esaâ—…s selling his birth-right for one morsell of meat See § 92. Vers. 17. XI Iudgements on some are caveats for others This ariseth from the Apostles bringing in of Esaus profaness as a motive to keep us from the like sin Whereof See § 93. XII The sacred Scriptures ought to be well known This the Apostle taketh for granted in the Hebrewes for to convince them of Esaus punishment he appealeth to their own knowledge and understanding in the Scriptures saying ye know what is recorded concerning Esau. See § 94. XIII Blessings may be sought too late This ariseth from Esaus rejection notwithstanding he so earnestly sought the blessing See § 95. XIV Earnest desires may be in vain For though Esau sought the blessing carefully yet was he rejected See § 96. XV. Tears may nought prevaile Though Esau sought the blessing with tears yet was he rejected See § 96. §. 98. Of the abrogating of the legall Discipline and Sacrifices Vers. 18. For ye are not come unto the Mount that might be touched and that burned with fire not unto blacknesse and darknesse and tempest Vers. 19. And the sound of a Trumpet and the voyce of words which voyce they that heard entreated that the word should not be spoken unto them any more Vers. 20. For they could not endure that which was commanded And if so much as a beast touch the Mountain it shall be stoned or thrust thorow with a dart Vers. 21. And so terrible was the sight that Moses said I exceedingly fear and quake FRom the beginning of verse 18. to the end of this Chapter we have a digression from those practicall points which he began to lay down v. 14. and in which he proceeds Chap. 13. The digression is about the difference betwixt the Law and the Gospell which though it be a digression yet is it a very pertinent one and that both to the main scope which the Apostle aimes at in this Epistle and also to the particular points going immediatly before For the said difference is here inserted as a reason to enforce what was before delivered The first particle FOR importeth as much Now the reason may have reference to the main scope of this Epistle which is 〈◊〉 in well entertaining the Gospel For if the Gospel be far more excellent then the Law it ought to be with all faithfulnesse entertained The argument may be thus framed The most excellent ought to find best entertainment But the Gospel is the most excellent Therefore it ought to find best entertainment The assumption is proved by comparing it with the Law This reason may also have a fit resemblance to the sin immediatly before taxed which is profanesse or a vilifying of the Gospell For the most sacred things ought least to be vilified But the Gospell is the most sacred thing Therefore ought least to be vilified if it be we have cause to expect the soarer vengeance This for the dependence The sum of the digression is The Christians 〈◊〉 which is That the legall discipline is taken away from them which was foretold Ier. 31. 31 32 c. Behold 〈◊〉 dayes come saith the Lord that I will make a new Covenant with the house of Israel 〈◊〉 with the house of Judah Not according to the Covenant that I made with their Faâ—… in the day that I took them by the hand to bring them out of the Land of Egypt 〈◊〉 my Covenant they brake although I was an husband unto them saith the Lord. But this shall be the Covenant that I will make with the house of Israel c. And Heb. 10. 9. The Apostle saith expresly He taketh away the first that he may establish the 〈◊〉 where the Apostle sets down the abrogating of legall sacrifices and the establishing of Christs sacrifice The Reasons thereof may be taken both from the weaknesse and unprofitablenesse of the legal discipline and sacrifices 1. The weaknesse thereof appeareth in that the Law was utterly unable by it self and by strict observance of the rites thereof to do that which was needfull to be done namely to make the observers perfect 2. The unprofitablenesse thereof appeareth in this that though a man be zealous of the Law and take much paines and be at great costs thereabouts yet he shall get nothing thereby but lose all his pains and costs all will be in vain The Apostle found this true by experience For after he had set forth his zeal about the Law and declared how blamelesse he was touching the righteousnesse which is in the Law he addeth what things were gain to me those I counted losse and dung Phil. 3. 6 7 8. 1. Which shewes the blindnesse and foolishnesse of the Iewes who after the Gospel preached continued to cleave close to the Law yea such as beleeved would have the Law joyned with the Gospel Act. 15. 5. This both caused the first Councell and occasioned the Epistle to the Galathians Much more blinded and hardened are the
them and kill them Thus 1 Sam. 28. 9. 2. In regard of a suddain and unexpected event Thus a beast going or running on in his way is suddainly and unexpectedly taken in a snare or a bird liting upon a spring to peck at meat is unexpectedly taken with a snare Thus Eccl. 9. 12. In the former sense Christs comming is a snare only to the unbelievers and impenâ—…tent In the latter sense it s as a snare to all sorts for it shall suddainly come upon all Note Matth. 24. 36 c. Yet may men be provided and prepared for that which is most suddain as a wise Traveller a prudent house-keeper a circumspect Captain or Governour of a Castle Thus will be all true believers prepared instance the five wise Virgins Mat. 25. 6. and the faithfull Servant v. 19. Mat. 24. 46. 2. Object Some object that of our Saviour Luk. 18. 8. when the Son of man comâ—… shall he find faith on the earth Answ. 1. That is not to be taken universally or generally without limitation or exception but indefinitely comparatively so few believers so little faith as compared to the multitude of unbelievers and the great measure of infidelity few or no believers observed little or no faith discerned The grounds proving it to be a prerogative of the New Testament to have accesse to the supreme Judge are these 1. The Gospell sets out mans redeemer and Saviour to be â—…udge and that in mans nature and as his surety who hath not only undertaken to discharge all his debts but also indeed to the full to the uttermost discharged the same II. The Gospell sets out the Judge in the manner of his judging to be most glorious to the Saints For 1. He shall come in the glory of his Father Matth. 16. 27. his humane nature which was on earth subject to manifold infirmities and at his death lasht with whips scratcht with thorns pierced with nailes and spear shall appear in a divine glory far surpassing the glory of the bright sun yea and of the most glorious Angels And he shall come with an innumerable company of those glorious Angels who on earth attended the Saints 2. Thrones shall be erected Rev. 20. 4. Not one only for the supreme Judge but many also for the Saints to be as assistants Luk. 22. 30. 1 Cor. 6. 2. â—…s not this a great priviledge 3. The dead in Christ that is believers shall first be raised as the Apostle â—…xpresseth 1 Thes. 4. 16. The Lord himself shall descend from heaven with a shout with the voyce of the Archangel and with the trump of God and the dead in Christ shall rise first So as they shall have the honour first to behold him to their unspeakable comfort 4. The Saints shall be separate from the wicked and set on the right hand of Christ as Matth. 25. 32 33. And before him shall be gathered all Nations and he shall separate them one from another as a shepheard divideth his sheep from the goats And he shall set the sheep on his right hand but the goats on the left Here the Saints are forced to complain of their mixture with the wicked Psal. 120. 5. Matth. 13. 27 28. 5. Believers shall first hear that joyfull sentence Matth. 25. 34 c. Come ye blessed of my Father inherit the Kingdome prepared for you from the foundation of the world For I was an hungry c. And then shall they be set on the forementioned thrones III. The Gospell sets out the issue of Christs comming to judgement to be most comfortable and glorious to Saints for 1. Their bodies as they shall be raised so they shall be changed corruption into incorruption as 1 Cor. 15. 53. This corruptible must put on incorruption and this mortall must put on immortality 2. Their souls shall again be united to them their spirits made perfect as in the next clause 3. Both souls and bodies united shall be in everlasting glory The Gospell not the Law revealeth all these This therefore is a great priviledge of the Gospell 1. This discovereth a main difference betwixt the Law and the Gospell The Law makes the thought of God the Judge of all men to be most terrible That makes them wish the Mountains and Rocks to fall on them and hide them from the face of him that sitteth on the throne as Rev. 6. 16. The Law admits no covering of sin no forgiving of sin no reward upon desert in a word as men are now since Adams fall the Law permits the Judge to give no other sentence then of eternal damnation 2. This exceedingly commendeth the Gospel which doth more then the Law possibly can In righteousnesse it s no whit inferior to the Law It no more justifieth nor countenanceth sin then the Law but it maketh an unrighteous man righteous which the Law cannot do and it makes him that hath been a sinner with comfort to appear before his Judge even such a Judge as will set upon him the Crown of 〈◊〉 as 2 Tim. 4. 8. 3. This should stir us up to blesse God for this blessed word the Gospel It s well called Gospel that is a good spâ—…ll and an Angel might well say Luk. 2. 10. Fear not I bring you tidings oâ—… great joy which shall be to all people The â—…ulnesse of that gladsome message consists in this that it makes God the Judge of all to be such a priviledge as hath been shewed 4. Labour we to be well instructed in the Gospell in the admirable priviledges of the Gospell particularly in this and thereupon to believe the Gospel and to believe in him who is the main object of the Gospell thus shall we be made partakers as of other priviledges so of this great one 5. This should provoke believers to love the appearing of God the Judge of all to rejoyce therein that there is such a Judge to long for his appearing to search after the signes thereof to comfort our selves therein against all reproachâ—…s persecutions troubles afflictions or any crosses whatsoever §. 110. Of the excellency of mens souls as they are spirituall substances THe third particular whereby the members of the general assembly are set down is in this clause And to the spirits of just men made perfect These are such as are translated and made actuall members of the Church triumphant Quest. Why are these thus brought in after the Judge Answ. 1. To give evidence of the benefit of that function which God our Saviour hath undertaken viz. to be the Judge of all For by reason thereof being found truly righteous they are made perfect 2. To assure us that we also being such as they were shall in time be as they are Note 2 Tim. 4. 8. The parties here expressed are said to be Spirits This title Spirit signifieth an incorporeal spiritual substance it s oft opposed to a corporeal substance as Isa. 31. 3. Luk. 24. 37 39. Now a spirit is uncreated or created
Old Covenant Heb. 8. 13. So as the new must come in when the old is abrogated 1. This doth set forth the excellency of the Gospel above the Law and of our times above the times of the Law Well weigh the difference betwixt the Mediator of the Law and of the Gospel betwixt the old and new Covenant and the soresaid excellency will more clearly and fully be manifested 1. The Mediator of the Law was a son of man a meer man Whereas Christ the mediator of the Gospel was the Son of God and though a true man yet not meer man but God-man 2. Moses the Mediator of the Law was a sinfull man once in danger to be killed for neglect of Circumcision Exod. 4. 24 25. And after excluded out of Canaan for his incredulity Numb 20. 12. Whereas Christ the Mediator of the Gospel knew no sin 2 Cor. 5. 21. but was holy harmelesse undefiled c. Heb. 7. 26. 3. Moses the Mediator of the Law was not able himself to endure the delivery of that whereof he was a Mediator Heb. 12. 21. It is said he exceedingly feared and quaked at the delivery of the Law Whereas Christ the Mediator of the Gospel was able to dwell with that devouring fire and everlasting burnings mentioned Isa. 33. 14. He stood in that bush which burned with fire and was not consumed Exod. 3. 2. 4. Moses was a Mediator only to deliver the Law from God to the people Deut. 5. 27 31. Acts 7. 38. Gal. 3. 19. Whereas Christ the Mediator of the Gospel is our surety who hath satisfied the Law for us We therefore have beyond all comparison the better Mediator and in like manmer the better Covenant so it s expresly called Heb. 8. 6. Now hath he obtained a more excellent ministry by how much also he is the Mediator of a better Covenant which was established upon better promises It s better then the Covenant of works in the very substance of it It s better then the Covenant of grace as it was made with the Iewes 1. In the clear manifestation of it by the Gospel Eph. 3. 5. 2. In the sure ratification of it by the death of Christ Heb. 9. 15. 3. In the mighty operation of the Spirit in and by it 2 Cor. 3. 6. 2. To stir us up to take due notice of the excellency of the times of the Gospel to blesse God for reserving us thereto and to endeavour with our utermost ability to walk worthy thereof This worthy walking is in particular expressed 2 Cor. 5. 17. Eph. 4. 24. §. 116. Of the sprinkling of Christs blood Heb. 12. 24. And to the blood of sprinkling that speaketh better things then that of Abel THe last priviledge here noted as it is a distinct priviledge in it self as the copulative AND importeth so it is an amplification of that which is immediatly set before it For it is one of the prime fruits of Christs mediation Being our Mediator he shed his blood for us His blood being the blood of a Mediator it proves a blood of sprinkling Being a blood of sprinkling it speaks better c. To handle this as a distinct priviledge the meaning of the words is first to be opened By blood he meanes the death of the Mediator before mentioned For mans life is in his blood Gen. 9. 5. The shedding of a mans blood is the taking away of his life Now Christs blood was shed as the blood of beasts under the Law for a sacrifice for expiation of sin And that Gods people might have a more particular assurance of their clensing by the blood of their sacrifices it was wont under the Law to be sprinkled upon them Exod. 24. 8. and 29. 21. Lev. 14. 6 7. Hereunto alludeth the Apostle in this place And by blood of sprinkling by a figure he means blood sprinkled or as Heb. 11. 28. 1 Pet. 1. 2. sprinkling of blood Sprinkling of blood setteth out the application of the merit thereof to the particular persons that are sprinkled Now Christs blood is applied on his part by his Spirit which inwardly perswades the soul of a right it hath to Christ and to all that he hath done and endured for mans redemption And on our part by faith which moves us to rest upon Christ for a particular benefit to our selves of his obedience unto death So as the mention of blood shews the ground of atonâ—…ment sprinkling the means of receiving benefit thereby So that from the sprinkling of Christs blood the Apostle gives us to understand That Christs blood is communicable which is evident by the frequent sprinkling of that blood and of that water which under the law were types of Christs blood For by the sprinkling thereof things and persons were consecrated to an holy use and unclean things and persons were cleansed To give some particular instances The Tabernacle which was the place of the holy worship was thus sprinkled and all the ministring vessels therein Heb. 9. 21. And the Altar Lev. 1. 5. And the Mercy Seat Lev. 16. 14. And the Book of the Covenant Heb. 9. 19. So also the Priests and their garments Lev. 8. 30. And all the people Exod. 24. 8. That sprinkling of blood was a rite of consecration is evident Lev. 8. 30. Quest. Why should the forementioned things be consecrated by sprinkling of blood Answ. All things are unclean to sinful man till by Christs blood and faith therein they are sanctified So as hereby the contagion of mans natural pollution was set out Instances of cleansing unclean things by sprinkling of blood and water are these 1. Such as eat any unclean thing Lev. 11. 8. This being prohibited was a plain sin So touching or any way medling with unclean things wilfully 2. Such as unawares touched any unclean thing Lev. 5. 2. This was a casualty 3. Such as were infected with leprosie running issue or any like disease Lev. 13. and 15. So women certain dayes after child-bearing These were infirmities 4. Such as buried their dead friends or touched their corps Numb 19. 11. to typifie the danger of having to do with such as are dead in sin Like to this was the uncleannesse of him who killed the red cow who carried her out who burnt her who gathered up her ashes to make the sprinkling water withal All these were duties commanded yet because they were occasioned by sin though they were about the means of purging from uncleannesse made the performers thereof unclean All these and other like kinds of legal uncleannesse were purged with blood sprinkled on them Numb 19. 17 18. Heb. 9. 22. Thus purging vertue arising from sprinkling of blood evidently shewes that Christs blood is communicable the vertue of it extends to others for the legal purging was but a type of Christs This is further manifest by the Sacramental sprinkling of water in Baptism which is a sign of Christs blood and by the communicating bread and wine in the Lords Supper Two especial
same and so followed him as he presented them with himself to his Father This was the wonder and thereupon it might well be said Behold O that Ministers and people would so carry themselves as in this respect to be as signs and wonders and all to say of them Behold When all flesh was corrupt before God Noah remained upright Gen. 6. 9 c. Ioshua professeth that though all Israel should serve other gods he and his house would serve the Lord Iosh. 24. 15. Though Elijah knew none to remain faithfull with the Lord but himself yet he remained very zealous for the Lord 1 King 19. 10. When many that followed Christ departed from him the twelve Disciples abode with him Ioh. 6. 68. These and others like to them have been willing to make themselves signs and wonders in all ages by cleaving close to Christ. This is a point of triall whereby our faithfulnesse may be proved If we shrink from Christ for the world as Demas did 2 Tim. 4. 10. or for persecution aâ—… they who are resembled to the stony ground Matth. 13. 21. or because the doctrine of the Gospel seemeth hard and harsh as the Capernaitans did Ioh. 6. 66. or for any other bye respect we have not that courage and confidence as may cause others to say of us Behold §. 125. Of Christs going with those whom he lead to God THis Pronown of the first person I hath respect to the Sonne of God who very elegantly by a double rhetoricall figure is here brought in speaking to his Father and that by way of rejoyeing for the good successe of his Ministry Behold I and the children c. As if he had said Here am I O Father whom thou didst send out of thine own bosome from heaven to earth to gather thine Elect out of the world I have done that for which thou sentest me Behold here am I and they This is a speech of much confidence arising from his faithfulnesse crowned with good successe This made him with much cheerfulnesse present himself to God Thus did the two faithfull servants cheerfully appear before their Lord to give up their account Faithfull servants may be assured of the Lords gracious approbation and bountifull remuneration But on the other side slothfulnesse and unprofitablenesse makes servants afraid to appear before their Lord See all these exemplified Matth. 25. 20 c. What an encouragement is this for Ministers of Gods Word and other servants of the Lord to improve to the best advantage they can the talent which the Lord hath committed to them that with confidence they may say to God Behold I. Of Christs faithfulnesse see more on Chap. 3. 2. This expresse mention of himself Behold I sheweth that he would not send otherâ—… to God without himself Herein he shews himself to be that good Shepheard that goeth before his sheep Joh. 10. 4. In this respect he is stiled the Captain of their salvation v. 10. See § 95. He would not leave them till he had presented them to his Father to be setled iâ—… that inheritance which he had purchased for them This is a worthy pattern for all that have a charge committed to them to abide with them to be an example unto them not to leave them or send them away to the work of God themselves alone but to go with them and hold out with them so as every one that hath such a Charge may say as our Head here doth Behold I. In doing this we shall save our selves as well as others 1 Tim. 4. 16. The Apostle had an especiall care hereof as appeareth by this his profession I keep under my body and bring it into subjection left that by any means when I have preached to others I my self should be a cast-away 1 Cor. 9. 27. What a miserable thing is it for Ministers to be like them who built the Ark wherein Noah and his family were preserved but they themselves perished To prevent this in preaching to others we must preach to our selves from our own hearts to our own hearts For in exercising our Ministry we sustain a double person one of a Preacher another of an hearer They who so do in their approaching to God will say Behold I. Of inciting our selves to that whereunto we stirre up others See § 4. §. 126. Of Christs bringing others to God THe Lord Christ thought it not enough to present himself to his Father but he brings others also whom he joyns with himself by this copulative AND. Thus in that powerfull prayer which at his going out of the world he made to his Father for himself he joyns those whom his Father had given unto him and saith I pray for them which thou hast given me for they are thine Neither pray I for these alone meaning his Disciples but for them also which shall beleeve on me through their word c. Ioh. 17. 9 20. For their sake Christ came into the world For their sake he sanctified himself Joh. 17. 19. For their sakes he became poor 2 Cor. 8. 9. For their sakes he did and endured what he did and endured See § 83. Herein Christ manifested his zeal of Gods glory for the more were brought to God the more glory redounded to God and also his good respect to others for it was a singular benefit an high honour to be by and with Christ presented to God He thus makes them partakers of his own glory Iohn 14. 3. 17. 21 c. They whose hearts are inflamed with a zeal of Gods glory and filled with love of their brethren will be like minded they will endeavour to lead on others with them in such courses as may bring them to God Such a Magistrate will say Behold I AND my subjects Such a Minister Behold I AND my people Such a Father Behold I AND my children Such a Master Behold I AND my servants Such a Tutor Behold I AND my pupils So others that have Charge Such as they honour God and do good unto others so they do much promote their own glory For they that be wise shall shine as the brightnesse of the firmament and they that turn many to righteousnesse as the starres for ever and ever Dan. 12. 3. Of inciting others to go along with us in duty see The Saints Sacrifice on Psal. 116. 19. § 120. §. 127. Of the efficacy of Preaching the Gospel THis bringing of others to God is here brought in as an effect of Christs Propheticall Office and manifesteth the efficacy of the Gospel whereby all that belong to God are brought in to him Though by nature they be dead in sinne yet the sound of Christs mighty voice pierceth into their ears and heart Hereupon saith Christ The dead shall hear the voice of the Son of God and they that hear shall live Joh. 5. 25. We have an evidence hereof in Christs Ministry while he lived on earth For saith he to his Father of his Disciples While I was
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
appeared to be so Of the word here used See more Chap. 10. 29. § 108. §. 14. Of the Resolution and Observations of Heb. 4. 1. 1. Let us therefore fear lest a promise being left us of entring into his rest any of you should seem to come short of it THe Summe of this Text is A Caveat against Backsliding Two points are hereabout to be observed 1. The Inference Therefore 2. The Substance Of the Substance there are two parts 1. An Admonition 2. An Incitation to observe it 1. The matter of the Admonition is in this word Fear 2. The manner is manifested in the first person and plurall number Let us In laying down the Incitation the Apostle demonstrateth 1. The ground 2. The damage of Backsliding The ground is expressed in this phrase A promise being left Here observe 1. Their Deficiency Left c. 2. The Subject thereof which was a promise Their Deficiency is set out 1. By the thing promised Rest. 2. By the kinde of Rest His namely Gods 3. By the fruition they might have had thereof entring into 2. The Damage is 1. Generally implied in this particle of supposition Lest. 2. Particularly exemplified In the Exemplification are set down 1. The kinde of damage Comeshort 2. The persons who incur that damage Any of you 3. The time At any time 4. The extent of avoiding it in this word Seem Doctrines I. We must be warned by others harms For this end the Apostle inferreâ—… 〈◊〉 Admonition on judgements executed upon the Israelites Therefore See Chap. 3â—… § 89. II. Admonishers of others must admonish themselves The Apostle in using the â—…ral number admonisheth others and using the first person he admonisheth 〈◊〉 self Let us See § 3. III. Christians must be fearfull of falling away This is it whereabout we are 〈◊〉 joyned to fear See § 5. IV. There is a Rest for Gods people This is here taken for grant under this 〈◊〉 Rest. See § 6. V. The rest prepared for Saints is Gods rest This relative HIS hath refereâ—… God See § 9. VI. The good intended to Gods people is promised to them This also is here takâ—… grant under this word A promise See § 6. VII It is dangerous to leave a promise This is here laid down as the groâ—… missing the promise See § 8. VIII We must be circumspect This word of Caution Lest intends as 〈◊〉 See § 5. IX Our circumspection must be over our selves and others impartially 〈◊〉 § 10. X. Apostates fail of the prize This Metaphor Come short intends this 〈◊〉 § 11. XI We must so run that we may obtain We are here fore-warned not to 〈◊〉 short See § 12. XII Appearance of backesliding is to be avoided We may not seem to come 〈◊〉 See § 13. §. 15. Of the inference of the 2d V. on the first Verse 2. For unto us was the Gospel preached as well as unto them but the 〈◊〉 preached did not profit them not being mixed with faith in 〈◊〉 〈◊〉 heard it THe Apostle presseth his former Admonition of fearing the like judgeâ—… that was inflicted on the Israelites by the like means of stedfastnesse 〈◊〉 to us that was afforded to them The Argument may be thus framed They who have like priviledges may expect the like judgements that 〈◊〉 inflicted on them that perverted the priviledges But we Christians have the same priviledges that the Israelites had Therefore we Christians may expect the like judgements if we 〈◊〉 the priviledges The particular priviledge wherein the Apostle exemplifieth his Argument 〈◊〉 Gospel preached It was preached to the Israelites and it is preached to 〈◊〉 stians That this common priviledge is here brought in as a reason to enforce the 〈◊〉 mer Admonition is evident by the two first particles a For Also or For 〈◊〉 It becomes us therefore well to use that priviledge and means of salvation which God still affordeth to us as he had afforded to the Israelites lest by our failing therein we provoke God to deal with us as he hath dealt with others on the like ground See more hereof on Chap. 3. vers 11. § 113. §. 16. Of the blessing of the Gospel THis phrase The Gospel was preached is the interpretation of one Greek word which may be thus translated Gospellized or Evangellized the persons being added thereto thus We are Evangellized This is a Grecism used again v. 6. Mat. 11. 5. Our English hath fully and fitly interpreted the meaning of the Grecisme thus Unto us was the Gospel preached The Verb is a compound The simple Verb signifieth to declare as to bring a message tidings or news The Adverb with which it is compounded signifieth well in composition good as to declare a good message to bring good tidings Of the notation and sense of this word See The whole Armour of God on Ephes. 6. 15. Treat 2. Part. 5. § 4. See also Chap. 6. § 35. Chap. 13. v. 9. § 117. This relative US unto us hath reference to the Church in and since Christs time For we are here set down in opposition to them that lived under the Law The compound Verb intendeth two things 1. That the Gospel is the ground of faith It was for this end made known to the Israelites and Christians Of the Gospel working faith See The whole Armour of God on Eph. 6. 16. Of Faith Treat 2. Part. 6. § 19 21. 2. That preaching the Gospel is the most usual and powerfull means to work faith See Chap. 2. v. 3. § 23. The force of the foresaid reason intends a third point 3. That where the Gospel is preached Faith Obedience and Perseverance in our Christian course This is it which the Apostle presseth to restrain us from the sinnes whereinto the Israelites fell and to keep them from backsliding and by consequence to make them faithfull in their holy profession This motive did the fore-runner of Christ and Christ himself use for that end in these words Repent for the kingdom of heaven is at hand Mat. 3. 2. 4. 17. So did Christs Apostles after him Act. 2. 38 39. 17. 30. By preaching the Gospel offer is made of remission of sins of reconciliation with God and of eternal salvation Good reason therefore that Repentance Faith and new Obedience are to be yielded To refuse to yield to the Gospel is to reject the counsel of God against ones self Luk. 7. 30. Just cause have we well to observe what by the Gospel is required and expected In what age of the world in what Nation in what City and place hath the Gospel been more plentifully perspiculously and powerfully preached then among us §. 17. Of the Gospel preached before Christs time as well as since THe former Argument the Apostle yet further enforceth by comparing the estate of Christians with the estate of the Israelites in this phrase As well as unto them This intends thus much that the Gospel was preached to Christians as
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
be mollified This phrase as I may so say is a mollifying phrase See § 55. II. Priests received tithes This is here taken for granted See § 56. III. Children in their Parents do things before they are born Levi paid tithes in Abraham before he was born See § 56 57. IV. Difficult and doubtfull points are to be explained and confirmed This is the main scope of the tenth verse See § 58. V. Children are in their parents loynes An instance hereof is given in Levie See § 59. VI. Relations of children to Parents continue generation after generation This description of the time of Levi's being in Abrahams loines even when Melchisedec 〈◊〉 him proves this point See § 56. §. 61. Of the imperfection of the Leviticall Priest-hood Heb. 7. 11. If therefore perfection were by the Leviticall Priest-hood for under it the people received the Law what further need was there that another Priest should rise after the order of Melchisedec and not be called after the order of Aaron HItherto the Apostle hath set forth the excellency of Christs Priest-hood by way of similitude to Melchisedecs who was a type of Christ So as all the excellencies typically set out about Melchisedec were really and properly found in Christ the truth Here further the Apostle begins to declare the excellency of Christs Priest-hood by way of dissimilitude betwixt it and the Leviticall Priest-hood wherein he sheweth how far Christs Priest-hood excelled Aarons The Jews had Aarons Priest-hood in high account and so rested on that as they little or nothing at all regarded Christs The Apostle therefore endeavours to draw their mind from Aarons Priest-hood to Christs which he proveth to be far the more excellent The foresaid dissimilitude is exemplified in seven particulars See § 1. The first branch of dissimilitude is in the mutability of Aarons Priest-hood and the immutability of Christs From the mutability of the former Priest-hood the imperfection thereof is inferr'd which is the first point laid down in this verse and that by way of â—…on thus If therefore perfection c. The Apostle here taketh it for granted that perfection was not to be had by the Leviticall Priest-hood His argument may be thus framed If perfection were by the Leviticall Priest-hood there needed no other 〈◊〉 there needed another Priest-hood therefore perfection was not by the Leviticall Thus this conditionall conjunction IF is the ground of a strong negation The illative conjunction Therefore hath reference to that which he had before produced out of Scripture concerning Melchisedec who had another 〈◊〉 〈◊〉 Priest-hood then the Sons of Levi and concerning Christ who was the truth â—…pified by Melchisedec and witnessed to be a Priest after the order of Melchisedec This therefore being so perfection cannot be imagined to be by the Leviticall Priesthood Of the derivation of the Greek word translated perfection see Chap. â—… â—… 10. § 97. Here it is taken in the largest latitude of perfection namely for such a 〈◊〉 absolutenesse as nothing needs be added thereto The Leviticall Priest-hood was not so full and absolute For the Apostle 〈◊〉 〈◊〉 this Text implyeth that there was need of another Priest-hood The Leviticall Priest-hood was that which the Sons of Levi namely 〈◊〉 his posterity executed under the Law The Greek word translated Priest-hood is not the very same that 〈◊〉 used before v. 5. but it is derived from the same root and signifieth the 〈◊〉 thing See § 37. The main point here intended is that the Priest-hood under the Law was imperfect This is proved in this Chapter by many arguments which we shall note in their due place Perfection here meant is a furnishing of men with all such graces as may make them eternally happy It compriseth under it effectuall vocation justification sanctification yea and glorification That Priest-hood could not by true grace bring men to glory In this respect it is said that the gifts and sacrifices which those Priests offered up could not make him that did the service perfect Heb. 9. 9. And that the Law can never make the commers thereunto perfect Heb 10. 1. Quest. Why then was this Priest-hood ordained Answ. It was ordained for a meanes to draw men on to Christ. In this respect the Law is said to be our School-master to bring us unto Christ Gal. 3. 24. See § 68. This point discovereth sundry dotages 1. The dotage of the superstitious Jewes who lift up their eyes no higher then to this Priest-hood whereon they rested and built their faith They would not be brought to subject themselves to any other No not when this was actually â—…gated and another more perfect actually established in the room of it Herein they perverted the wisdome and goodnesse of God towards them and the main 〈◊〉 which he aimed at in appointing the Leviticall Priest-hood which was to lead them as it were by the hand to Christ and to afford them some easie steps in regard of their weaknesse to ascend upon and to see Christ the better thereby The fulnesse of time wherein the Messiah was to be exhibited was then to come God therefore afforded meanes answerable to their condition to support their faith and 〈◊〉 their hope But they made those means an occasion to withold or to withdraw them from Christ. Such an error this was as the Apostle saith of them that were seduced therewith Christ shall profit you nothing Gal. 5. 2. The Leviticall Priesthood and Christs Priest-hood can no more stand together then Dagon and the 〈◊〉 of God 2. The dotage of Christian Jewes or Jewish Christians who conform themselves to the Jewish ceremonies If the forenamed error of them who never made profession of Christ be so heynous as was before shewed what may be thought of them who being instructed in the Christian religion and thereupon professing Christ would induce a Priest-hood contrary to Christs For they who bring in 〈◊〉 ceremonies bring in the Jewish Priest-hood under which the Jewish ceremonies were first established Do not these crosse the main scope of the Apostle do they not advance the Leviticall Priest-hood against Christ and make Christs Priest-hood imperfect 3. The dotage of Papists who do directly establish another Priest-hood which is neither Jewish nor Christian nor after the order of Aaron nor after the order of Melchisedec a monstrous Priest-hood such an one as never was heard of before For 1. Their Priests are no such persons as Melchisedec was 2. Their sacrifice they say is unbloody and yet for sin but without shâ—…dding of blood is no remission Heb. 9. 22. 3. They make their sacrifice to be for the sins of quick and dead yet after death the judgement Heb. 9. 27. 4. They say that their sacrifice is the very flesh and blood of Christ yet that which Melchisedec brought forth was true bread and wine 5. The things that they say they offer are indeed meer creatures yet they call them their
his sacrifice was not sufficient In that it is 〈◊〉 up more then once yet four severall times doth the Apostle apply this exclusive adverb once to Christs offering namely in this verse Chap. 9. 26 28. and 10. 10. All the shew of answer that they can make is by a foolish and false 〈◊〉 〈◊〉 a bloody and unbloody sacrifice That sacrifice say they which Christ 〈◊〉 â—…fered up upon the Crosse was a bloody sacrifice and that was but once offered up but that which is offered up in the Masse is unbloody and this is daily offered up Answ. 1. This distinction is without ground of Scripture There is no hint of my such distinction there 2. It taketh away all the pretended virtue and efficacy of their sacrifice They â—…old that their sacrifice is a true reall propitiatory sacrifice for the sins of the qâ—…ck and dead But an unbloody sacrifice cannot be so for without shedding of 〈◊〉 is no remission Heb. 9. 22. This phrase without shedding answers their conâ—…it of transubstantiating wine into blood for by shedding of blood is meant slaughur or taking away of life 3. Those termes bloody and unbloody being contradictory cannot be attributâ—…d to the very same thing as they say the body of Christ crucified and the bread transubstantiated are the very same body 4. According to their own position their sacrifice is not unbloody for they say the wine is transubstantiated into blood To this they rejoyne that that blood is 〈◊〉 shed And if not shed then no sacrifice But is not the wine powred out of the Chaâ—…e when it is drunk and may not some of it fall out of the Cup or from the mouth or beard of him that drinketh it They much presse this that the ancient Fathers call the Eâ—…charist an unbloody sacrifice Answ. They call it a sacrifice metonymically and sacramentally because it is a memoriall of the sacrifice of Christ and unbloody to distinguish it from Christs sacrifice on the Crosse. There blood was shed here is no blood at all 2. They called it an unbloody sacrifice in reference to k the praises then offered to God which they called sacrifices without body as well as without blood and an unbloody service That which is implyed in this word once namely the perfection of Christs sacrifice should make us perfectly yea wholy and onely trust thereunto As it is perfect in it self so must we account of it as of that which can make us perfect This will be manifested by our stedfast relying upon it without doubting or wavering and without trusting to any thing else Blessed be the Gospell that hath revealed the perfection of this sacrifice and blessed are they that trust unto it This is the rather to be done by reason of the kind of sacrifice which is thus expressed He offered up himself Hereof see Chap. 1. v. 3. § 29. See also Domest Duties Treat 1. 9. 29. This intimation of time when hath reference to Christs death upon the Crosse. I grant that this particle when is not expressed in the Greek yet it is implyed in the participle which may thus be translated having offered up If then that which is comprised under the word once was accomplished how shall he be offered up again in the Masse §. 116. Of the resolution and observations of Heb. 7. 26 27. Vers. 26. For such an High-Priest became us who is holy harmelesse undefiled separate from sinners and made higher then the heavens Vers. 27. Who needeth not daily as those High-Priests to offer up sacrifice first for his own sins and then for the peoples for this did he once when he offered up himself Vers. 26. THe sum of these two verses is The excellency of Christ above other Priests Hereof are two parts 1. A description of Christ. v. 26. 2. A declaration of the difference betwixt Christ and other Priests In the description there is set down 1. The person described 2. The substance of the description The person is set out by his office High-Priest In the substance we may observe two points 1. The purity of Christ. 2. His dignity The purity of Christ is 1. Set down in four properties 2. Amplified by the ground thereof Among the foresaid properties one in generall hath respect to his function 〈◊〉 is holy The other three are a qualification of his person namely harmlesse 〈◊〉 led separate from sinners About the ground of these is noted 1. The kind of ground became 2. The persons whom it concerneth us The dignity of Christ is 1. Set out by the place heavens 2. Amplified by a comparative expression higher then Vers. 27. The difference betwixt Christ and other Priests is 1. Propounded 2. Proved The point propounded is in a dissimilitude wherein is 1. Intimated an agreement betwixt them 2. Is expressed a difference The agreement is in offering sacrifice The difference is in three points 1. In time They offered daily Christ once 2. In the extent of the end They for their own sins and others Christ 〈◊〉 for others The extent of their offering is amplified by the order first for 〈◊〉 own sins then for the peoples 3. In the kind of sacrifice Christ offered up himself They offered up 〈◊〉 sacrifices Doctrines I. Christ was an High-Priest He is so stiled See 6. 108. II. Christ was such a Priest as was every way sit This relative such in this 〈◊〉 implyeth as much See § 108. III. God ordered matters so as our need required Even so as became us See § 〈◊〉 IV. Christ by his function was an holy one In this respect he is here stiled 〈◊〉 See § 109. V. Christ never committed any actuall sin He was harmlesse See § 109. VI. Christ was without originall sin He was undefiled See § 109. VII Christ was not guilty of Adams sin In this sense he is said to be separate from sinners See § 109. VIII Christ was perfectly pure This geneall is gathered out of all the â—…mentioned particulars See § 109. IX Christ as our Priest is above all creatures This phrase higher then the 〈◊〉 intendeth as much See § 110. X. Christ as mediator is advanced to that high dignity which he hath The 〈◊〉 made as here used implieth as much See § 110. Vers. 27. XI Christ needed not the things which other Priests did Thus 〈◊〉 is expressed in this phrase needed not See § 111. XII Priests offered up sacrifices This is taken for granted See § 113. XIII Legall Priests oft offered up their sacrifices even daily See § 112. XIV What cannot at once be effected must by daily performance be helped 〈◊〉 Tâ—… is the reason why the Priests daily offered See § 112. XV. Legall Priests offered sacrifice for their own sins This is plainly expressed See § 113. XVI They who are in place to cleanse others must first be cleansed themselves Tâ—… adverb of order first demonstrateth as much See § 113. XVII Priests offered sacrifice for others also This
8. 21. Answ. This effect was not in regard of that sacrifice it self but in regard of the truth which it typified It is said of Abel to whose sacrifice God had respect Gâ—… 4. 4. that by faith he offered unto God a more excellent sacrifice then Cain Now his faith had respect unto Jesus Christ. 2. Obj. God is well pleased with the spirituall sacrifices of Christians Heb. 13. 〈◊〉 Rom. 12. 1. Phil. 4. 18. Answ. That which makes them pleasing to God is the mediation of Christ which is that incense that is mixed with the prayers of Saints Rev. 8. 3 4. 3. Christ offering himself to God is a strong prop to our faith for thereby it is evident that attonement is made betwixt God and us Whom then need we fear If God accept us who shall be against us Though death Hell Devill and all were vanquished if God were not satisfied our conscience could not be pacified God could have other instruments and means of tormenting us but God being satisfied none can hurt us Rom. 8. 33. Hence is it that the peace of God is said to passe all understanding Phil. 4. 7. §. 82. Of Christs purging blood THe effect and vertue of Christs offering is answerable to the excellency thereof set out in these words purge your conscience from dead works The word here translated purge commeth from the same root that that noâ—…n did which with a verb added to it we translate having purged chap. 1. v. 3. § 27 It implieth a taking away of filth and making foul things clean It is applyed to cleansing of things corporall Luke 11. 39. and to legal purgations v. 22. and to inward spirituall things and that as an act on Gods part Iohn 15. 2. and as an act of man in relation to his indeavour 2 Cor. 7. 1. Iames 4. 8. Here it is meant of a spiritual purging from sin This is evident 1. By the opposition that is here made to the purifying of the flesh v. 13. 2. By the subject here said to be purged which is the conscience Here then we are given to understand three points 1. The blood of Christ is of a purging nature 2. That purging virtue reacheth to the soul. 3. The soul is cleansed from sin These three may be summoned up in this one proposition By Christs blood mans soul is cleansed from sin This is set out by other metaphors as washing and making white Rev. 7. 14. This phrase having our hearts sprinkled from an evil conscience intends as much Heb. 10. 22. But most expresly this The blood of Christ cleanseth from all sin 1 Iohn 1. 7. 1. This effect of purging as here taken presupposeth such uncleannesse as defileth the soul and in that respect ministreth matter of much humiliation for if the Leper under the Law by reason of his legall uncleannesse were to cry unclean unclean Lev. 13. 45. how much more ought we in regard of our spiritual uncleannesse If they were not quiet till they were cleansed how can we rest with our sinfull pollutions in us 2. The foresaid effect of purging attributed to Christs blood ministereth matter of consolation for it giveth proof of that there is a fountain opened to the people of God for sin and for uncleannesse Zac. 13. 1. On this ground it may be said comfort ye comfort ye my people Isa. 40. 1 2. 3. This should stir us up to come to this Fountain and to strive so to enter into it as we may be cleansed thereby as the Jews did at the poolâ—… of Beâ—…hesda John 5. 2 3 4. It is not in this case as it was there that only one should be healed at a time even he that first stepped in but Christ inviteth all of all sorts to come to him Mat. 11. 28. Let us therefore every one go to Jesus as the Leper did and say Lord iâ—… thou wilt thou canst make me clean Mat. 8. 2. Yea let us joyn together as the ten Lepers did and in faith expect to be cleansed Luke 17. 12. c. Had we such sense of our spirituall Leprosie and such faith in Christs power and goodnesse as they had we should as readily and earnestly seek to Christ as they did and finding our selves cleansed should as willingly and joyfully return to glorifie God as the Samaritan that was amongst them did Luke 17. 15 16. §. 83. Of conscience in reference to sin THat which is purged as a foresaid is the conscience Of conscience in generall and of an evill and good conscience See Chap. 13. v. 18. § 155. Conscience is here Synecdochically put for the whole soul of man And it is here the rather expressed because 1. Sin most selseth on the conscience 2. The conscience is most affected with the pardon of sin That sin most seiseth on the conscience is evident by that terror of conscience which seised upon Adam and Eve after they had sinned For it made them ashamed of themselves and afraid of God Gen. 3. 7 8. Fitly therefore to this purpose saith the Apostle of natural men their conscience is defiled Titus 1. 15. Conscience is the most quick lively and sensible power of a mans soul. It is in the soul as the heart is in the body As a pestilentious humour or poysonous ingredient doth most seise on the heart so 〈◊〉 on the conscience There is no such plague no such poyson as sin to the conscience The devill not ignorant hereof like a poysonous adder seeketh to sting the conscience and like a ravenous blood-sucker to suck out this heart blood How watchfull should this make us against sin and Satan and to feare them as we fear to be infected with the plague or drink in poyson Hence is it that the conscience is most affected with pardon of sin Being justified by saith we have peâ—…ce with God Rom. 5. 1. Justification consisteth especially in the pardon of sin Rom. 4. 7 8 And peace with God is peace of conscience As the heart is most affâ—…cted with cordials so the conscience with this spirituall cordiall Thereupon saith Christ to a poor distressed soul Son be of good cheer thy sins be forgiven tâ—…ee Matth. 9. 2. And David might well pronounce the man blessed â—…se transgressioâ—… is forgiven Psal. 32. 1. This teacheth us to acquaint our selves with the Gospel with those things that are revealed therein of Christ especially concerning this spirituall purging That so faith may be bred and strengthned in us for the quieting of our conscience against the infection of sin §. 84. Of dead workes THe filth purged from the conscience is expressed under this phrase dead works Under workes all manner of sinfull motions are comprised whether in thought word or deed They are called dead works in regard 1. Of their cause which is want of life 2. Of their condition which is very noysome 3. Of the consequence which is death it self as hath been shewed Chap. 6. v. 1. § 8.
This was sprinkled in two respects One of it self another of the people 1 In regard of the law it self It was not able to make perfect as hath been shewed Chap. 7. v. 19. § 86. Therefore it was requisite that another means even Christs blood should be added thereto 2. In regard of children of men who by use or rather abuse made it a condemning letter it needed to be sprinkled with blood 1. This sprinkling of the book with blood and water is directly against the Popish proud conceit of justification by works All works come under the law If man could be justified by the law what need was there of sprinkling this book Object They are works dipt in Christs blood which justifie Answ. Christs blood was added to the law not to enable the law to justifie a man but to bring in a new way of justification Rom. 8. 3. Christ is therefore said to be a new and living way Chap. 10. v. 20. 2. Object Christ merited to make our works meritorious Answ. This is to make Christ to dye that we should be redeemerâ—… 2. Let us by this sprinkling of the book take notice of the necessity of Chriâ—… death without it all Covenants betwixt God and man are in vain Only in Christ the Covenant of God is made effectual to sinners 3. This sprinkling of the book giveth instance that pure and holy things are made impure to sinfull men not that they are so in themselves but in mens use of them The law that was written in this book is pure and clean Psal. 19. 8 9. Bâ—… yet to men a killing letter 2 Cor. 3. 7. yea the Gospell is made a savour of death 2 Cor. 2. 16. And the holy Sacrament judgement or damnation 1 Cor. 11. 29. 〈◊〉 Christ himself a stone of stumbling and rock of offence 1 Pet. 2. 8. The ground hereof is mans sin which turneth blessings into curses and that corruption which is in man whereby he perverteth every good thing that he useth As the sweetest herbs are made poysonous to spiders the cleer sun noysome to dunghils The purest waters that come from heaven produce weeds in ranck groundâ—… not in themselves but by reason of the venom in the spider the stanch in the dunghil and the rancknesse in the ground so is it in this case 1. Much matter of humiliation doth this minister unto us If Iohn had cause to weep because no man was found worthy to open the book Rev. 5. 4. what cause have men to mourn because the book being opened is made death to them Whether iâ—… worst not to have the book opened which endangereth life or to have the book so opened as death to follow thereupon 2. Upon sprinkling the book with blood and water great matter of gratulation is ministred unto us for hereby death is taken away God thought it not enough to give unto his people that book of the Covenant but that it might be usefull unto them he causeth it to be sprinkled with the blood of his Son §. 105. Of sprinkling all the people THe second instance of being sprinkled is here said to be all the people Thiâ—… must here be taken either representatively for the heads that represented all the rest or inclusively for all that were present This general particle all implyeth that all of all sorts are unclean Isay 64. 6. Ioh. 3. 6. Eph. 2. 3. For who can bring a clean thing out of an unclean Job 14. 4. What David said of himself every one hath just cause to say I was shapen in iniquity and in sin did 〈◊〉 mother conceive me Psal. 51. 5. This is a point to be known and acknowledged to keep us lowly and from all self conceit yea and to make us enquire after means of cleansing The sprinkling of all the people sheweth that means of cleansing are afforded to all in the Church 1 Cor. 10. 1 2 3 4. The extent of Gods covenant made to Abraham Gen. 17. 10. declares as much so doth the extent of Christs charge Matth. 28. 19. For with God is no respect of persons See § 101. 1. This is enough to strip man that remains unclean of all excuse Luk. 14. 24. They who living in the Church are not cleansed reject the means of cleansing â—…dered unto them and manifest a contradicting spirit against Christs good will towards them forcing him to say I would but you would not Matth. 22. 3â—… Let this stir us up to use the means of cleansing afforded unto us What stronger motive can we have then this general motive See the Whole Armour of God on Eph. 6. 16. Treat 2. Part. 6. § 29 30. §. 106. Of reconciling Moses and the Apostle Heb. 9. 20. Saying This is the blood of the Testament which God hath enjoyned unto you IN this verse the Apostle by way of parenthesis joyneth together the word and sign the Covenant and Seal The sign and seal was the sprinkling of blood Here is shewed the end and use of that riâ—… â—…n this phrase this is the blood of the 〈◊〉 c. The end of the foresaid holy rites were to be signes of the Covenant betwixt God and his people This word of transition seeing implyeth that that which followeth is a declaration of the meaning of that which was done It is necessary that these two testament and blood be joyned together For a Teâ—…ent is of no validity without blood as hath been shewed v. 17. § 93 94. And 〈◊〉 is of no efficacy without a Testament This Text is taken out of Exod. 24. 8. where it is thus expressed Behold the blood of the covenant which the Lord hath made with you concerning all these words In the words of the Prophet and the Apostle there is some seeming difference but in sense there is none The difference in words is either by leaving out or altering some of them 1. This note of attention Behold is left out That being but a circumstance altereth no sense Besides it is implyed in this particle of reference This. 2. The last words concerning all these words are left out Moses in those words had reference to sundry ordinances which he read whereof because the Apostle had no occasion to mention he omitted The alterations are these 1. What Moses calleth a Covenant the Apostle stileth a Testament Answ. 1. The word which the Apostle useth signifieth both a Covenant and a Testament as hath been shewed Chap. 7. v. 22. § 94. 2. Moses wrote before the death of the Testator The Apostle after his death so as the same thing which in Moses time was a Covenant in the Apostles time was a Testament 3. Moses speaking of the matter which was an agreement betwixt God and his people stileth it a covenant but the Apostle speaking of the manner of ratifying it stiles it a Testament 2. Where Moses useth this word covenanted or made the Apostle turns it enjoyned or commanded Answ. Moses used a word
proved that they were instituted of God 2. Such garments as are instituted of God are not matters arbitrary left to our own will to observe or not observe but by vertue of the divine institution necessity is laid upon us What God enjoyneth to his Church his Church is bound to observe They shew themselves rebellious against Gods authority and despisers of his Covenant who either wilfully refuse or carelessely neglect to observe them On this ground saith the Lord the uncircumcised man-child shall be cut off from his people Gen. 17. 14. 3. Divine institution further requireth that they who observe the Sacraments be conscionable in a right manner of observing them namely reverently holily in faith with love and other requisites fit for such divine ordinances §. 109. Of sprinkling holy things with blood Heb. 9. 21. Mâ—…reover he sprinkled with blood both the Tabernacle and all the Vessels of the Ministery THe Apostle having by a short digression shewed the end and warrant oâ—… sprinkling things with blood he returneth to his enumeration of other things that were so sprinkled In bringing in those particulars he useth two conjunctions And But and an Adverb likewise Our English compriseth them all under this word moreover They imply that these are distinct things from the former but yet used as the former were Of sprinkling and that with blood see v. 13. § 71 72. Of the Tabernacle see v. 11. § 55. and Chap. 8. v. 2. § 5. By vessels of the Ministery he meaneth the Candlestick the Table the Altar both that of Gold and that of Brasse the great Sea other Lavers all such instruments as were set upon the Table of shew-bread as Dishes Cups Spoons Bowles and such like whereof you may read a particular enumeration 1 King 7. 45. 50. They are called vessels of the Ministry because they were for publick service Of the notation of the Greek word translated Ministery see Chap. 1. v. 7. § 79. All these were holy in their institution and consecrated to holy uses These and such other are stiled dedicate things 1 Chro. 26. 20 26. Queâ—…t if they were holy why were they sprinkled with blood Answ. 1. Though in themselves by Gods institution they were holy yet being used by man in regard of that pollution which is in man and issueth from him they were to be sprinkled and thereby purged 2. They were sprinkled with blood to shew that the things which man useth are made acceptable to God by the merit of Christs Sacrifice For the blood here mentioned typified the blood of Christ. Of the former namely that pure things are made impure to sinfull men See v. 19. § 104. The latter that holy things are made acceptable to God by the merit of Christs Sacrifice is evident by the mention of saith in offering those things which God accepted as the offering of Abel Gen. 4. 4. Heb. 11. 4. The like may be applyed to all other acceptable Sacrifices As this was typified by the sprinkling of blood by the incense that was offered up under the law in all â—…sion whereunto it is said that the smoak of incense which came with the prayers of the Saints ascended up before 〈◊〉 Revel 8. 4. God himself saith of Christ This is my beloved Son in whom I am well pleased Matth. 3. 17. God is not only well pleased with Christ but his good pleasure doth so rest in and on him as he is well pleased with all that are presented unto him bâ—… his Son On this ground it is said that God hath made us accepted in the beloved Eph. 1. 6. On this ground it becometh us whensoever we approach into Gods presence as they did who went into the Tabernacle and perform any holy duty to apply to 〈◊〉 selves the Sacrifice of Christ this is to be sprinkled with the blood of Christ. Faith is the means of applying the same so as the believer may with a strong confidenâ—… appear before God in any holy duty as the Priest might enter into the Tabernacle with the sprinkling of blood As all the vessels were to be sprinkled so all Gods ordinances and the particulâ—… circumstances appertaining to them are to be performed through saith in Christ. As thou desirest to be accepted in thy person so let thy desire extend to all the holy things thou usest do them all in faith so will God have respect to thee and to thy services §. 110. Of purging all things with blood Heb. 9. 22. And allmost all things are by the Law purged with blood and without shedding oâ—… blood there is no remission Vers. 22. Lest the Apostle might come short in his enumeration he addeth this clause And allmost all things are by the Law purged with blood Under this generall all things he compriseth such things as appertained to the Tabernacle and to the service of God Yet because there might be some things that were not so sprinkled he addeth this restrictive particle almost We doe not read of the Table or other Hangings or the Priests garments and such other things from which the blood could not be well clensed were so sprinkled By the Law he meaneth the Ceremoniall Law and implyeth that that sprinkling that was then used was but legall to the purifying of the flesh as is noted v. 13. § 75 This word purged sheweth the end of sprinkling blood upon them namely that that pollution which through mans use of them did cleave unto them might be taken away and both they made fit for mans use and man made fit to use them This giveth proofe that God would have all things sanctified to his people His word his Sacraments of prayers and praises our singing of Psalmes the actions that we doe as lifting up our hands and eyes bowing our knees yea the places where we meet and all such things all are to be sanctified and that by faith in the blood of Christ. Of the word translated purged See Chap. 1. v. 3. § 27. §. 111. Of blood shed the only means of remission AN especiall reason of the foresaid rite of sprinkling blood is in this phrase without shedding of blood is no remission This reason manifesteth a necessity of that rite For remission of sin is absolutely necessarie but blood must be shed and sprinkled for remission of sin This phrase shedding of blood is the interpretation of one Greek word but a double compound It is compounded of a noune that signifies blood and a preposition that signifies out and a verbe that signifieth power To joyne them all together this double compound signifieth a powring out of blood The word here used is only in this place used and fitly to the Apostles purpose for blood could not be sprinkled unlesse it were first let out of the beast and poured into some vessell to be carried up and downe Another compound from the foresaid simple verb is used Chap. â—… v. 20. §
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
Water was sprinkled with blood This was to typifie the concurrence of justification and sanctification See § 103. XII Christ was typified by scarlet wool See § 103. XIII Christ also was typified by hysop See § 103. XIV â—…lood was made usefull by sprinkling It is here said to be sprinkled See § 103. XV. The law could not make perfect Therefore the book of the Covenant wherein the law was registred was sprinkled See § 104. XVI Things pure are impure to sinners The book of the law was pure in it self yet sprinkled for mans sake who is impure See § 104. XVII All people are unclean Therefore all the people were sprinkled See § 105. XVIII Meanes of cleansing are offered to all For all are sprinkled See § 105. Vers. 20. XIX The word must be joyned with the seal This note of transition sâ—…ying intends as much See § 106. XX. A Sacramentall assertion doth not make a transubstantiation of the sign This is a Sacramentall phrase this is the blood of the Testament yet there was no transubstantiation See § 107. XXI A Sacrament must have divine institution This phrase which God enjoyned unto you implyeth a divine instituâ—…ion See § 108. Vers. 21. XXII The place where Gods people meet for divine service was dedicated under the law The Tabernacle was such a place and that was sprinkled with blood See § 109. XXIII Instruments used about divine service were also dedicated such were the Vessels of the Ministery See § 109. XXIV Gâ—…nerals are not to be too far extended The Apostle here useth this word of restraint almost See § 110. XXV The end of sprinkling blood was to purge things This word purged intends as much See § 110. XXVI Things of old were done by the law So much is here affirmed about sprinkling all things by the law See § 110. Vers. 22. XXVII Sin may be forgiven This is here taken for granted See § 111. XXVIII Blood is the means of the remission of sin This also is taken for granted See § 111. XXIX There is no other means but blood to take away sin This manner of expressing the point without blood no remission proves as much See § 111. XXX Blood must be shed for obtaining remission So much is here intended See § 111. §. 114. Of necessity in observing what God enjoyneth Heb. 9. 23. It was therefore necessary that the patterns of things in the heavens should be puâ—… with these but the heavenly things themselves with better sacrifices 〈◊〉 these THis conjunction therefore is the note of a conclusion and this verse is the conclusion of the main point in question concerning dedicating things with blood The argument may be thus framed All things dedicated to God must be consecrated with blood But types and truths were dedicated to God Therefore types and truths must be consecrated with blood The word translated necessary is the same that was used v. 16. § 93. and iâ—… the same sense It hath here relation to the order which God hath set down sâ—… purging things which was with blood Without blood they could not be purified Therefore blood was necessary to purifie them Of the reason of this necessity See v. 7. § 43. and v. 18. § 99. The noun translated patterns is the same that was used Chap. 8. v. 5. § 12. There it was translated example But in that and this place it is taken in the same sense namely for legal types in reference to their spiritual truths By reason of the â—…it resemblance between them the rites which were of things visible exhibited in times before the truths are called patterns The truths themselves are stiled things in the heavens These are the same which are stiled heavenly things Chap. 8. v. 5. § 13. There is shewed in particular what they are They are said to be things in the heavens by reason of the excellency of them and to amplifie that excellency the word is set down in the plural number heavens The verb translated purified is the same that was translated purged v. 22. § 110. Of the divers use thereof See Chap. 1. v. 3. § 27. It here signifieth such a purifying or purging as was intended in the former verse namely that things sacred should in a special manner be set apart to divine services and that unclean things should be purged from their uncleanness The relative in this phrase with these hath reference to the particulars mentioned v. 19. which are blood water scarlet wool and hysop The infeâ—…ence of this verse upon that which goeth before sheweth that there is a necessity of using such means for obtaining good things as God hath appointed God appointed that for purging and cleansing things and persons blood and water should be used v. 20. thereupon the Apostle thus concludeth It was therefore necessary 1. God in wisdome ordereth all his ordinances so as in reference to the end 〈◊〉 which God ordaineth them there cannot be a better course or means and in thâ—…t respect there is a necessity of them 2 God bringeth his purposes to pass in his own way and course and will not suffer matters to be effected other wayes There is therefore in this respect also a necessity of holding close to that course 1. Vain are the attempts of all that go about to procure good to themselves in any other way then that which the Lord hath set down The Idolatrous courses which the Idolatrous Jewes used to pacifie Gods wrath did more incense him The like may be said of all mens inventions in sacred matters wherein and whereby they seek to please God 2. It stands us in hand well to observe what God hath ordained for the good of our soules and to hold close thereto yea to lay a necessity upon our selves and to say necessity is laid upon me yea â—…o is unto me if I do not this or that §. 115. Of types being in themselves but shadowes THe nature of legal types is set out in this phrase Patterns of things in the heavens It setteth out both the meannesse of them and also the excellency of them Their meannesse is manifested in this word patterns which implyeth resemblances of things and if they be compared with the truths which they do resemble they will be found to be dark and obscure Hereupon the Apostle joyneth these two together example or pattern and shadow See Chap. 8. v. 5. § 12. The types themselves were but of external and earthly things and in that respect called carnal ordinances v. 10. § 50. Surely they who of old used the legal rites meerly as outward rites without reference to their truths did rest upon meer shadows and manifested therein a childish disposition Much more did they who addicted themselves to those rites after their date was out so as then they had no heavenly truth to typifie But most childish are they who dote upon such external ordinances as never had any spiritual truths for them to be a pattern
to free us from our sins He appeared to put away sin So clearly is this revealed to Christians by the Gospell as an Apostle saith to them ye know that the was manifested to take away our sins 1 Joh. 3. 5. An Angel before the birth of Christ declaring by what name he should be called giveth this reason thereof Thou shalt call his name Iesus for he shall save his people from their sins Matth. 1. 21. And his forerunner upon Christs first appearing publickly thus set him out Behold the Lamb of God which taketh away the sin of the world Joh. 1. 29. 1. Sin was it that implunged man into so wofull a plight as it had been better for him not to be then not to be freed from sin 2. Such was his case as neither he himself nor all creatures in the world were able to free him 3. God was pleased to take pitty on man in that miserable condition On these and other like grounds Christ appeared to take away sin This is such an instance of Gods love to man as exceedeth all expression all apprehension If it be demanded how far sin is taken away I answer in a double respect 1. In reference to the condemning power of sin Rom. 8. 1. This is set out in Scripture by many metaphors whereof see The Guide to go to God or An Explanation of the Lords Prayer 5 Petit. § 130 c. 2. In reference to the domineering power of sin for by Christ that power is subdued Sin hath not power in believers to make them slaves to it Object Sin remains in the best and maintains a combate in them Rom. 7. 21 23. Answ. Sin remains in the regenerate as one that hath a deadly wound which can never be cured yet may retain life and so struggle and strive This the Lord suffereth for the tryall and exercise of his Saints These two respects about the condemning and domineering power of sin may be the more fitly applyed to this taking away of sin by reason of that double law which concerneth sin One is a law against sin which is the law of God The other is the law of sin whereby sin hath a kind of command Of this speaketh the Apostle Rom. 7. 23 25. The word here used of putting away is applyed to the ceremonial law and translated a disanulling Heb. 7. 18. and it may imply in some respect a disanulling of the foresaid double law about sin This taking away of sin affords great matter of comfort to poor sinners who know the nature of sin and feel the burthen hereof Were it not for knowledge of this doctrin and faith therein they could not but be cast into Belshazzars passion Dan. 5. 5. But by this doctrine that fear is taken away and matter of thanks is ministred Rom. 7. 25. Yea also of an holy triumph 1 Cor. 15. 55 56. When therefore we have accesse to God for pardon of sin let us think on this But withall let us by the latter namely freedome from the domineering power of sin gain assurance of the former which is freedome from the condemning power of sin For where the Apostle â—…aith there is no condemnation to them which are in Christ he addeth who walk not after the flesh but after the Spirit Rom. 8. 1. They deceive themselves who being held as slaves under sin dream of freedome from the punishment of sin For the wages of sin is death Rom. 6. 23. The means or rather the true proper cause of taking away sin as aforesaid is thus expressed By the Sacrifice of himself The Sacrifice according to the notation of the Greek word implyeth blood yeâ—… death even that which is slain so as Christ put away sin by his death See v. 22. § 111. This Sacrifice was of himself even his own blood See v. 12. § 57. and Chap. 1. v. 3. § 29. These are great amplifications of Christs good respect to us §. 132. Of the resolution of Heb. 9. 25 26. And observations thence raised Vers. 25. Nor yet that he should offer himself often as the high Priest entereth into the Holy place every year with blood of others Vers. 26. For then must he often have suffered since the foundation of the world but now once in the end of the world hath he appeared to put away sin by the Sacrifice of himself Vers. 25. THâ—…se two verses set down another difference betwixt Christ and legall Priests The difference is 1. Propounded v. 25. 2. Proved v. 26. The difference as propounded consisteth in two things especially 1. In the things offered For Christ offered himself but the high-Priest offered the blood of others 2. In the time for Christ did not offer himself often but the high-Priest every year offered the blood of others This latter part of the difference is amplified by the place whereinto the high-Priest entered here sâ—…iled the Holy place Vers. 26. The proof is taken from the kind of Christs offering which was a suffering 1. This is set down by way of supposition then must he often have suffered which is amplified in the time since the foundation of the world 2. An inference is made thereupon The inference is thus expressed he hath appeared And it is enlarged 1. By the time which admits a double consideration 1. One that it was but once 2. The other that it was in the end of the world 2. By the end to put away sin This is illustrated by the means whereby he put away sin the Sacrifice of himself Doctrines I. Christ brought an offering Vers. 25. II. The offering that Christ brought was himself These two doctrines are here taken for granted See § 126. III. Christ did not often offer himself This is here expressed See § 126. IV. Christ in not offering himself often was unlike the legall high-Priest The negative particle nor applyed to Christ and the note of comparison as applied to the high-Priest proves this point See § 127. V. There was an high-Priest under the law See § 127. VI. The high-Priest under the law entered into the tabernacle That was the holy-place here mentioned See § 127. VII The legall Priest oft offered Sacrifice Every year his solemne Sacrifice was offered up See § 127. VIII The legal Priest appeared before God with blood This is here intended under this phrase with the blood See § 127. IX The blood which the legal Priest carried before the Lord was the blood of beasts Under this word others beasts are understood See § 127. X. Christ offering himself was a suffering to death This is raised from the meaning of this word suffered as it is inferred as a reason of Christs not offering himself See § 128. XI Christ must not oft have suffered This is here taken for granted See § 128. XII There was but one Sacrifice of Christ from the beginning of the world to the end This is implyed under this phrase since the foundation of the world See § 128. XIII Christ hath
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
is intended under this phrase After those dayes X. Christians are as precious to God as the Iewes of old were This relative Them hath reference to Christians and it intendeth those who by the Prophet are stiled the house of Israel and the house of Iudah Jer. 31. 31. XI God would have his people to be distinctly informed in the mystery of his counsell For this end the particular branches of the covenant are here distinctly set down XII God undertakes to do what is requisite in the new Covenant Of the general and of every particular God here saith I will XIII God work is an effectuall work He puts in â—…e writes in XIV Gods work is perfect He informes the mind he reformes the heart Under these two words the whole soul of man is comprised XV. God sanctifyeth those whom he justifyeth This of putting his laws into mens hearts and writing them in their minds have respect to their sanctification that which followeth to their justification Vers. 17. XVI Iustification consisteth in the pardon of sin So it is here described to be XVII It is God that pardoneth sin It is the Lord that saith in reference hereunto I will XVIII All sorts of sins are pardoned to Gods people These two words sins iniâ—…es comprise under them all sorts XIX God fully pardoneth sin He remembreth it no more XX. The promises of the new covenant are absolute This phrase in all of them I will proveth as much Vers. 18. XXI Gods not remembring of sin is a pardoning it See § 48. XXII There is remission of sin This is here taken for granted See § 48 XXIII Remission of sin is procured by a sacrifice This is here implyed under this phrase offering for sin XXIV The one sacrifice of Christ once offered is sufficient This phrase There is no â—…re intends as much XXV Many sacrifices imply imperfection in that which is offered Were they perfect there would be no more offering §. 52. Of joyning exhortations with doctrines Vers. 19. Having therefore Brethren boldnesse to enter into the Holiest by the blood of Iesus HItherto hath been handled the Doctrinall part of this Epistle The practicall part thereof now followeth The Apostle passeth from one to the other by a pertinent transition v. 19 20 21. As this illative particle therefore sheweth In that transition he layeth down the ground of that which he mainely intendeth namely That these Hebrews should remaine constant in their holy profession of Christ. The first ground is in this verse which is boldnesse to enter into the most holy place Or free liberty to enter thereinto He beginneth this practicall part with a very milde insinuation in this word brethren which may have reference to the same stock whereof he and they were for he also was an Hebrew Phil. 3. 5. In this respect he stileth them Brethren Act. 13. 26. Rom. 9. 3. Yet questionlesse he useth this title here in a more excellent and transcendent relation even in regard of that spirituall kindred of all the members of Christ. Thus he ordinarily applyeth this title even to the Gentiles in the Epistles which he wrote to them In this sense it implyeth both a mutuall communion and also a mutuall affection Hereof see more Chap. 3. v. 1. § 3. The using of this title in the beginning of his exhortation manifesteth the Apostles desire to insinuate himselfe even into their Souls that his exhortations might be the better regarded Hereof see Chap. 6. v. 9. § 54. This phrase having boldnesse is a further branch of insinuation It is as if he had said this which is here declared is to move you to make the right use thereof so as practise is the end of knowledge Christ oft joyneth them together as where he saith Whosoever heareth those sayings of mine and doth them c. Matth. 7. 24. And againe If you know these things happy are ye if ye doe them John 13. 17. The former without the latter is not onely in vaine Iam. 1. 23. but also damageable Hereof see more in the Saints Sacrifice on Psal. 116. v. 9. § 59. This affordeth a good direction both to Minister and People 1. It teacheth Ministers how to handle the word even so as the whole man may be edified the Understanding being enlightened the Will encouraged the Heart inflamed the Conscience comforted the Affections well ordered They who are wholly in doctrine may lift men on high and shew the Kingdome of God and the glory thereof as the Devil did the Kingdomes of the World to Christ Matth. 4. 8. Or rather as Moses in Mount Nebo saw all the land of Canaan Deut. 3â—… 1. but entered not thereinto So many men by doctrines see much of heaven but partake of no part thereof Againe they who are onely in perswasions may bring people to follow them but as Elisha brought the Syrians into the Citie of their enemie 2 King 6. 19. Or as they who going without the Ark were destroyed by their enemies Numb 14. 44 45. The former kind of Ministry may keepe men from errours but to suffer them to lye in their secret corruptions The latter may make them devout but erroneously or superstitiously 2. This practise of the Apostle teacheth people how to heare and read the word profitably namely by applying it putting it into practise People herein may go beyond Ministers For no man knoweth the things of a man save the spirit of man which is in him 1 Cor. 2. 11. I will therefore conclude this point with that ordinary benediction which Christ hath taught us Blessed are they that heare the word of God and keepe it Luk. 11. 28. §. 53. Of Entring into Heaven by the blood of Iesus THat whereunto the Apostle here exhorteth is to use that priviledge which God bestoweth on us namely to go boldly to the Throne of Grace Hating boldnesse saith he that is seeing God do vouchsafe unto us this liberty so as Christians may and ought to use that liberty which God doth afford unto them Of this phrase and of this point See Chap. 4. v. 16. § 93. The thing whereunto Christians have a liberty is to enter into the holiest This phrase to enter into is the exposition of a Greek noune which signifieth entrance or entring and so is translated 1 Thes. 1. 9. and 2. 1. and 2 Pet. 1. 11. It is a compound word The simple noune signifieth a way Matth. 3. 3. The preposition into A way into a place is an enterance into it It presupposeth that that way which was shut against sinners is opened to believers So as they may enter into it That place is here stiled the holiest The Greeke word signifieth holy but being of the plurall number and applyed to a place it is used to set out the most holiest place in the Temple and here it is put for that truth which was tipified thereby even Heaven it self See more hereof Chap. 8. v. 2.
but will certainly do whatsoever thing goeth forth out of our 〈◊〉 mouth c. Jer. 44. 16 17. By this it appears that wilfullnesse in sin is a great aggravation thereof Numb 15. 30 c. Deut. 1. 43. Matth. 23. 37. Iohn 9 41. Acts 7. 51. It sheweth that the mind is set on sin yea set against God and against his holy will It is some extenuation of sin that men are deceived thereby and that â—…en therein do what they would not Rom. 7. 11 15 16. If falling through ignorance weaknesse temptation compulsion be extenuations then the foresaid wilfulness must needs be an aggravation This teacheth us to hold in the reines of all manner of evill lusts and to do what we can to keepe them down Be far from spurring them forth We do too oft and too much grieve the Spirit of God in our greatest watchfulnesse and that by reason of our spirituall weaknesse pronenesse to sin and temptations whereunto we are subject Let us not adde drunkennesse to thirst Deut. 29. 19. nor draw 〈◊〉 sin with cart-ropes Isa. 5. 18. Let us not turne weaknesse into wilfulnesse nor infirmity into obstinacy We pray that God would not leade us into temptation shall we cast our selves thereinto §. 89. Of the danger of trading in sin AS the Greek word translated Sin doth here intimate a continuing a living a trading in sin as was shewed § 87. and in that respect is brought in as a cause of the severe judgment here denounced it giveth proofe that to give ones self over to sin is to give himself over to judgment Witnesse Ahab who â—…old himself to worke wickednesse 1 King 21. 20 21. So Ahaz 2 Chron. 28. 2 c And Manasseh 2 Chron. 33. 2 c. With this doth the Apostle upbraid obstinate and impenitent sinners Rom. 2. 5. 1. Judgment is the wages of sin The more worke the greater wages Rom. 6. 16 23. 2. Trading in sin would impeach Gods holy jealousie if judgment were not executed thereupon 1. By this we have a demonstration of the woefull condition of these times wherein there is such trading in sin Do not most persons continue to live and die in their sins who almost is reclaimed notwithstanding the plenty of powerfull preaching among us Men hate to be reformed Psal. 50. 17. What then can be expected but severe vengeance 2. Learne hereby to prevent the extremity of judgment persist not in sin but turn from it Ezek. 33. 11. 3. Give your selves to righteousnesse trade therein Rom. 6. 19. This is a thriving trade Diligence herein will keepe thee from trading in sin for the flesh and the spirit are contrary Gal. 5. 17. And we cannot serve two masters Matth 6. 24. §. 90. Of the Gospel as the word of truth AN other aggravation of the sin is about the time when it is committed which is thus expressed after that we had received the Knowledge of the truth This is that illumination which is mentioned Chap. 6. v. 4. § 32. Here we are to consider 1. What kinde of truth is here meant 2 What knowledge 3. How received 1. As the whole word is called truth John 17. 17. So in speciall manner the Gospel James 1. 18. Eph. 1. 13. Col. 1. 5. It is truth apparantly above Poets who are full of fictions 2. Above humane writings which are uncertaine 3. Above the Law in the severall kinds thereof as 1. Above the judiciall Law which was to continue but a time 2. Above the Ceremoniall Law which was but a shadow of a substance 3. Above the Morall Law which hath lost its power of justifying man and also of condemning him that believeth in Christ Rom. 8. 1 3. The Gospel may in speciall manner be stiled the truth in regard of 1. The Author of it who is the Lord God of truth 2. The generall matter which is truth only no falshood no error therein In these two respects the whole word of God is truth 3. The excellency of it for it is a truth that bringeth salvation Eph. 1. 13. Thus it is the truth of truths 4. The speciall matter thereof which is Christ Jesus The way the truth and the life John 14. 6. 5. The accomplishment of the types prophesies and promises made under the Law 6. The effect and worke of it it worketh faith in such as heare it Eph. 1. 13. Therefore it is styled the word of faith Rom. 10. 8. 7. It is the meanes of conveying the Holy Ghost into us and filling us with the giftâ—… thereof Gal. 3. 2. Acts 10 44. In sundry of these and other like respects this truth is called the good word of God whereof see Chap. 6. v. 5. § 35. This epithite truth setting forth the word namely truth sheweth an especial use thereof which is to be as a touch-stone to trye all our doubts thereby that so we may hold fast what is found thereby to be sound and reject whatsoever it discovereth to be unsound 1 Thes. 5. 21. 1 Iohn 4. 1. Heb. 13. 9. 2. This should move us to have the Gospel in high account Such a truth is revealed thereby as can be found no where else yet is absolutely necessary to be known Account of it as David did of that word of God which he then had Psal. 19. 7 c. and 119. testifie as much after such a manner as he did meditate on it day and night make it thine Instructer thy Counsellor thy Guide thy Light let it be more sweet to thee then honey or the honey-combe and more precious then the finest gold Finally pray for the spirit of truth This is promised Iohn 16. 13. Thus shalt thou partake of the benefit of this truth §. 91. Of receiving the Truth THe Knowledge that is here meant is Knowledge of the Gospel and this wrought in them by a supernaturall work of Gods Spirit Hereof see more Chap. 6. v. 4. § 32. See also the Treatise of the sin against the Holy Ghost Part 2. § 17. The word translated Knowledge is a compound The simple noune signifieth Knowledge Luke 1. 77. The word in my text is compounded with a preposition that signifieth to and signifieth acknowledging and so it is translated Tit. 1. 1. Phil. v. 6. So as it compriseth under it an act of the mind in conceiving the truth an act of the will in consenting and an act of the heart in assenting to it and affecting it In these respects they are said to receive the Knowledge of the truth So as the Gospel hath a power to enlighten mens minds and also to cause them to receive what they do conceive On this ground it is called the word of faith Rom. 10. 8. We have an instance hereof in that violence which was offered to the Kingdome of Heaven when Iohn began to preach the Gospel Matth. 11. 12. And in the Samaritans accepting of Christ when he himself preached the Gospel amongst them Iohn 4.
must needs be stopped A thousand other witnesses are not of such force as a mans own conscience If he deny what is testified against him by his conscience his conscience will force him to confesse it If he seeke to extenuate it his conscience will aggravate it because it is privie to all his intents and purposes yea to all his ends that he aimes at and to every particular circumstance 1. Behold here a difference betwixt perseverance and apostacy Perseverance in our holy profession maketh us looke for a crowne of glory 2 Tim. 4. 7. But this for judgement 2. This instructeth us in the folly of such obstinate sinners as thinke all is well enough because they can carry out matters bravely before men when their consciences within them is as an Accuser Witnesse Judge and Executioner like a Bankrupt or fellon that maketh great brags before strangers when he knows there are Serjeants in every streete to arrest him Judge whether such a mans tongue and behaviour can agree with his mind and heart §. 97. Of divine indignation incensed by apostacy THis phrase and fiery indignation is added as an aggravation of the former point which was stiled fearfull judgement The copulative and joyneth these two phrases fearfull looking for and fiery indignation together for they are both of the same case and both brought in in opposition to the deniall of a sacrifice thus there remaineth no more sacrifice but a fearfull looking for of judgement And again there remaineth no more sacrifice but fiery indignation The Greek word translated indignation is that which usually is put for zeal The verb from whence it is derived signifieth to wax hot or to to boyle with heat Thence the noune here used is by a metaphor put for the heat of affections and that sometimes in liking of a thing and then it signifieth heat of desire Thus it is used Col. 4. 13. In this phrase he hath a great zeal for you that is a great desire of your good and where the Apostle giveth advise desire spirituall gifts 1 Cor. 14. 1. The word desire is expressed under the verb from whence the word of my Text is derived It is also used in dislike of a thing and that either in the evill part and translated as here indignation Act. 5. 17. or in the good part anger or grief Iob. 2. 17. The zeal of thine house hath eaten me up that is anger and grief which I conceive upon the profanation of thy house hath so wrought upon me as it hath even eaten me up and consumed me In this sense some here take it and expound it fiery indignation In the Greek it is thus word for word indignation of fire The substantive fire is by an Hebraisme put for an adjective fiery This addeth much emphasis and sheweth that it is as fierce as fire can be Others take the word zeal properly for heat or fervour and so make it an Epithite to fire as if he had said fervour of fire or fervent fire The former interpretation includes this latter for by fiery indignation may be understood such indignation as causeth fire that is such torment as tortureth a man as much as any fire can do yea infinitely more This is added to shew that Apostates much incense Gods wrath The word translated indignation intendeth thus much as hath been before noted Hereupon God denounceth this threatning against them My soul shall have no pleasure in them v. 38. This is further manifest by the severall judgements denounced against the Churches of Asia for their Apostacy Rev. 2. 5 c. God destroyeth such as go a whâ—…ring from him Psal. 73. 27. Instance the old world Gen. 6. 7. The revolt of the ten tribes 2 King 17. 7 c. And Iudahs captivity 2 Chro. 36. 16. Nothing is more dishonorable to God No greater disparagement to Christs sacrifice No more despight to the Spirit of God can be done no greater disgrace to the Church of God and to the Gospel of grace and professors thereof and no greater advantage to the enemies of Gods people whether devils or wicked men then the Apostacy of professors This affords a good caveat for using all meanes that may be to avoid that sinne which incenseth such indignation The wise man saith that the Kings wrath it as the roaring of a lion who so provokes him to anger sinneth against his own soul For the â—…rath of a King is as messengers of death but a wise man will pacifie it Prov. 19. 12. and 20. 2. and 16. 14. Of meanes for avoyding Apostacy See v. 25. § 79. §. 98. Of the fiercenesse of Gods wrath THis Epithite fiery being added to the former word indignation whereby the hot wrath of God is aggravated giveth us to understand that Gods wrath is â—…oy It is fierce violent burning torturing tormenting This phrase fervor of â—…re thus expressed fiery indignation addeth much emphasis It is like this phrase in another kind the power of his might Eph. 6. 10. This fiercenesse of Gods wrath it by sundry Prophets set out to the life as Deut. 32. 21 22. c. Psal. 18. 7 8. and 21. 9. Isâ—… 30. 33. Ier. 17. 4. Ezek. 38. 19. In the New Testament the manifestation of Gods wrath is set down in the world to come as 2 Thes. 1. 8. Matth. 25. 41. Rev. 20. 10 15. and 21. 8. Quest. Is it a materiall fire wherewith the damned in hell are tormented Answ. This is too curious a point to resolve to the full but yet this answer may safely be returned It is no wasting or consuming fire but a torturing and so far corporeall as it tormenteth the body and so far incorporeall as it tormenteth the soul for it is prepared for the devill and his Angels which have no bodies Matth. 25. 41. 1. The ground of the fiercenesse of this wrath is the greatnesse of the person whose wrath is incensed as his greatnesse is so is his indignation infinite and incomprehensible 2. The heinousnesse of the sin for the punishment is proportioned according to desert 3. Want of means to quench this fire If a great fire be kindled and much fuell added and no water to quench it it cannot be but very great This affords matter of caution to take heed of kindling this fire or bringing fuelunto it Will a wise man bring fire to Gun-powder or to a stack of dry bavens Consider the care of this City in preventing and quenching fires Much more carefull should we be about the fiery indignation here mentioned It seizeth First on the bodies of men and on their soules Luk. 12. 5. Thirdly on their Families Zach. 5. 4. Fourthly on whole Cities Gen. 19. 24 25. Fifthly on nations Zeph. 3. 6. Seventhly on the whole world Gen. 7. 11. Eighthly yea for ever in the world to come Matth. 25. 41. Of rules for preventing this fiery indignation see A Plaister for the plague on Numb 16. 44. § 3 4 5
not only rejected but with scorn and disdain This sheweth the height of their impiety especially as it is applyed to the subject or thing trampled upon which is not a worme not any unreasonable creature not a meere man not an Angel not any meere creature but God Not God as a severe strict Judge but the Son of God that for mans sake became a son of man a sacrifice a price of redemption Therefore in the second place mention is made of the blood of him who is trodden under foot which implyeth that the Son of God shed his blood and gave his life for mans redemption This therefore is the most precious thing that ever was bestowed on Children of Men far beyond Silver and Gold 1 Pet. 1. 18 19. Especially it being the blood of the Covenant that is the blood whereby Gods Covenant with man for remission of sins reconciliation with God all needfull grace and eternall life is sealed up and so the covenant made a testament unalterable inviolable as is shewed Chap. 9. v. 16. § 93 94 95. Thus this blood as it is in it self most precious being the blood of him that is God Act. 20. 28. So it is to man the most usefull and beneficiall that can be for it is that wherewith a man is sanctified Of the Greek word translated sanctified and of the notation and divers acceptions of it See Chap. 2. v. 11. § 100 101 102 103. It is here taken in as large an extent as it was v. 10. § 27. Of the foresaid precious and beneficiall blood it is said that the sinner here described hath counted it an unholy thing In Greek the word translated an unholy thing properly signifieth a thing common Thus it is expounded Marke 7. 2. Acts 10. 14 28. A verb derived from thence signifieth to pollute or desile Matth. 15. 11 18 20. Act. 10. 15. Rev. 21. 27. This phrase then implyeth that they account the pure precious and efficacious blood of Christ to be no better then the blood of beasts or then ordinary common water which hath no vertue at all for cleansing of the soul. Quest. How then are they said to be sanctified by that blood Answ. To be sanctified is in Canaans language taken two especiall waies 1. To be set apart as an holy and peculiar thing to the Lord Exod. 13. 2 12. 1 Tim. 4. 5. 2. To make holy and that both by purging away all filthinesse and also by infusing true holinesse 2 Cor. 7. 1. 1 Thes. 5. 23. In this latter sense this word is used 1. For sanctification in truth and in judgement of certainty Act. 20. 32. and 26. 18. 2. In appearance in hope in judgement of charity 1 Cor. 6. 11. These here are said to be sanctified 1. As distinguished by their profession from infidels and by their profession set apart among the peculiar people of God 2. As they made such profession of true holinesse as in charity they were deemed to be truly sanctified yea further they may be said to be sanctified in regard of the end of Christs blood which was shed to do that that the blood of beasts under the law could not do namely to sanctifie So as Apostates do villifie that blood which was shed to sanctifie them The last thing wherein the sin of Apostacy is aggravated is in these words hath done despight unto the Spirit of grace This is the greatest aggravation of all For by the Spirit is meant the Holy Ghost Concerning whom our Lord Christ sayeth All manner of sin and blasphemy shall be forgiven unto men but the blasphemy against the Holy Ghost shall not be forgiven unto men Matth. 12. 31. Hereby this sin is made greater then any other He calleth this Spirit g the Spirit of Grace because the Holy Ghost is the author of grace who worketh in it mens hearts In which respect he is stiled the Holy Ghost See Chap. 2. v. 4. § 35. Here this title the Spirit of Grace is given to the Holy Ghost to shew how far he had wrought upon these Apostates even to enlighten them to perswade them inwardly of the truth and benefit of the Gospel to work in them a sweet tast and apprehension thereof Heb. 6. 4 5. and to move them to make profession thereof notwithstanding all this to despite the Spirit of Grace against Knowledge and conscience and evidence of that spirit maketh their sin to be out of measure sinfull The Greek word translated hath done despight is one word but a compound word The noune whence it is derived signifieth wrong or contumely The simple verb signifieth to wrong one insolently disgracefully Matth. 22. 6. Luke 18. 32. This compound signifieth a casting of disgrace or reproach upon such an one in particular The object of that disgrace being the Spirit of grace makes the sin far the greater Thus the Apostle hath described the heinousnesse of that sin for which nothing remaineth but an expectation of devouring fire v. 27. Many principles before handled are here implyed whereof see § 117. §. 111. Of Christians knowledge of God and of his word Heb. 10. 30. Vers. 30. For we know him that hath said Vengeance belongeth unto me I will recompence saith the Lord and againe The Lord shall judge his people THe first particle as in our English it is set down being a causall conjunction sheweth that this verse is added as a reason of that which went before Now the last thing noted in the former verse is sure and severe vengeance upon Apostates The proofe here alledged to confirme the same is taken from a divine testimony It is generally hinted in this phrase we know him that hath said then the particular testimony is alledged thus Vengeance belongeth unto me c. The substance of the Apostles argument may thus be framed He to whom vengeance belongeth will surely and sorely revenge them that revolt from him But to God vengeance belongeth Therefore God will surely and sorely revenge those that revolt from him This phrase we know hath reference both to God himself of whom the testimony is given and allso to that particular scripture where this testimony was first set down In the former respect it declareth that God in his dealing with men is well known We know him that hath said The Lord is known by the Iudgement which he executeâ—… Psal. â—… 16. He left not himself without witnesse in that he did good c. Acts 14. 17. Object He dwelleth in the light which no man can approach unto 1 Tim. 6. 16. His wayes are past finding out Rom. 3. 33. Answ. He is indeed thus in himself and in the depth of his Counsels But by sundry effects he hath made himself known Some of them are so clear and evident beams of his divine properties as they shew they are works of God Rom. 1. 20. Others do carry such light from the Spirit of God as makes men
God and hath counted the blood of the Covenant wherewith he was sanctified an unholy thing and hath done despight unto the Spirit of grace Vers. 30. For we know him that hath said Vengeance belongeth unto me I will recompence saith the Lord and again The Lord shall judge his people Vers. 31. It is a fearfull thing to fall into the hands of the living God THe sum of these six verses is in two words Apostates punishment Hereof are two parts 1 A description of their sin 2. A declaration of their punishment Both these are 1. Propounded 2. Aggravated Their sin propounded is in v. 26 and aggravated v. 29. The punishment propounded is v. 26 27. and aggravated 28 29 c. In propunding their sin two things are observable 1. The manner of propounding it in two circumstances Vers. 26. 1. By way of supposition in this particle if or participle siâ—…ing 2. By way of extention in the plurall number and first person we 2. The matter which is sâ—…t out 1. By the kind of sin wilfully 2. By the time of committing it after that we have received the knowledge of the truth This is aggravated 1. By an act received 2. By the object thereof knowledge 3. By the subject of that knowledge The truth The punishment is propounded 1. Negatively by taking away the means of pardon Where is noted 1. The kind of means Sacrifice for sins 2. The manner of taking it away There remaineth no more The positive punishment is Vers. 27. 1. Generally hinted in this conjunction of opposition But. 2. Particularly expressed In the expression there are declared 1. The kinde of punishment in two branches 1. Iudgement 2. Fiery indignation 2. The terror thereof fearfull looking for 3. An effect which shall devour This is amplyfied by the persons devoured who are stiled Adversaries Vers. 28. The punishment of Apostates is aggravated comparatively The comparison is taken from Moses law There are two parts thereof 1. The doom of obstinate transgressors of the law Here is set down 1. Their sin 2. The punishment thereof Their sin is set down 1. By the kind of Act despised 2. By the object Moses law The punishment of their sin is 1. Propounded in this word died Vers. 29. 2. Amplified by the extent without mercy And by the restraint under two or three witnesses 2. The doom of Apostates under the Gospel Hereof are two parts 1. A description of their doom 2. A farther description of their sin Their doom is declared by a just consequence following upon the severity executed on those who obstinately transgresse the law and it setteth down three distinct poynts 1. The severity of the punishment of how much sorer punishment 2. The equity of it shall he be thought worthy 3. The certainty thereof in this phrase suppose ye 2. The sin is described by a double relation 1. of Christ 2. of the Spirit In the former relation is set down 1. The excellent name of him that is despised The Son of God amplyfied by the kind of despight who hath trodden under foot 2. The benefit that we reap by the Son of God in this phrase blood of the Covenant amplyfied by the despight don to it in this phrase hath counted unholy further amplified by the effect wherewith he was sanctified The other relation setteth down 1. The object despised The Spirit of Grace 2. The kind of despight hath done despight Vers. 30. The 30. verse produceth further proofs of the maine poynt namely of the certainty and severity of the punishment of Apostates The proofs following are taken from divine testimony Here about note 1. The manner of producing them in this phrase ye know him that hath said 2. The addition of testimony to testimony in this phrase and againe 3. The matter of the testimonies The testimonies are two Of the first there are two branches 1. Gods prerogative vengeance belongeth unto me 2. Gods performing what he undertakes I will repay saith the Lord. In the second testimony there is a threatning of divine vengeance wherein we may observe 1. The person who threateneth The Lord shall 2. The punishment threatened judge 3. The persons judged his people Vers. 31. In the 31. verse there is an elegant conclusion of all that hath been before said of the doom of Apostates In it two things are taken for granted 1. That Apostates fall into Gods hand 2. That the Lord is the living God 3. That it is a most fearfull thing for Apostates to fall into his hand §. 117. Of Doctrines raised out of Heb. 10. 26 27 28 29 30 31. I. THe utmost danger is to be set before professors Great is that danger which the Apostle here implyeth professors to be subject unto and such were they to whom he here wrote See § 87. II. Danger is to be set before our selves as well as before others The Apostle in setting down the danger of Apostates speaketh to himself as well as to others and sayeth if we sin See § 87. III. Wilfullnesse much aggravateth sin It is here brought in as a great aggravation to sin wilfully See § 88. IV. It is very dangerous to trade in sin The participle we sinning intends as much See § 89. V. The Gospel is the word of truth That is it which is here so called See § 90. VI. The Gospel hath a power to cause men to receive what they do conceive We are in this respect here said to receive the truth See § 91. VII To sin against the evidence of the Spirit is the highest pitch of impiety These are they that sin after they have received the knowledge of the truth See § 93. VIII A sacrifice is necessary to expiate sin To demonstrate this point the Apostle proveth that their sin remaineth who have no sacrifice to take away their sin See § 94. IX Sin may prove inexpiable If there remaineth no sacrifice for sin that sin cannot be expiated See § 94. X. Apostates shall not be for given These are they for whom no expiation remaineth See § 94. Vers. 27. XI They who are not pardoned shall be condemned This particle of opposition BUT intendeth as much § 95. XII Apostates cannot but look for fearfull judgements This the Apostle doth here plainly expresse See § 96. XIII Apostates incense divine wrath They make it to be a fiery indignation See § 97. XIV Gods wrath is very fierce So much is comprised under this phrase fiery indignation See § 98. XV. Iudgement against Apostates is certain It shall devour them See § 99. XVI Apostates are adversaries They are here so called See § 100. Vers. 28. XVII Gods law given by Moses was Moses law It is here so stiled See § 101. yet it remained to be the law of God XVIII To despise a law is a heinous sin So it is here accounted See § 102. XIX Despisers of Moses law were put to death This is plainly expressed See § 103. XX. In some cases no pitty was to be
when that is clean split life is gone He setteth down this extent of enduring negatively thus ye have not yet resisted to meet with an objection about that which they had already suffered For the Apostle granteth that they had already suffered much Chap. 10. v. 32 33. 34 which he here implieth under this particle yet as if he had said ye have indeed endured much yet ye may endure more The objection may be thus framed What needeth thou O our Apostle so much presse Christs sufferings as a pattern to us seeing thou thy self knowest what a great fight of affliction we have endured To this the Apostle answereth that they might be brought to endure more because they yet lived and so were subject to more trials Their blood was yet in them so as they had not resisted unto blood Hereby it is eâ—…ident that professors may be brought to seal their profession with their blood Hereof see more Chap. 11. v. 37. § 257. It is also as evident that professors cannot promise to themselves immunity from sufferings for their profession so long as they live Professors therefore have need to take heed of security by reason of some trials that they have passed through Experience hath shewed how dangerous this hath been in reference to temporall deliverances and victories Much more dangerous is spiritual security For Satan being cast out will seek to make a re-entry Matth. 12. 44. And God is by spiritual security much provoked to give men over to their spiritual enemies So as it is a great point of wisdome after some trials to prepare for others §. 27. Of striving against sin TO avoid another extream opposite to security which is an unnecessary casting ones self into danger the Apostle adds a limitation about Saints sufferings in this phrase striving against sin The word translated striving is a compound It is derived from a root that signifieth strise It is the word that was used v. 1. § 8. The preposition with which it is compounded signifieth against It is fitly translated strive against It is as the former verb a souldier-like word which implieth an opposing or fighting as an enemy to whom a man will not yeeld The opposed enemy is here stiled Sin Some here take sin metonymically for sinners who commit sin as Hereticks Idolaters or other impious persons that would draw us from the profession of the truth This is a good sense but there is no need of using a trope here for the sufferings of Saints are for the most part not against the persons of men but against Vices themselves as Idolatry Heresie Error or it may be impious and licentious liberty Sufferings of Saints are because they will not yeeld to those and such like sins of their adversaries Others apply the sins here meant to Saints own corruptions which they say are by afflictions subdued This also is a truth in it self but not pertinent to this place The sins of the adversaries of professors of the truth are questionlesse here meant and so they set out the cause of Saints sufferings which is sin We must strive against sin either by fast holding the truth that by falling from it we sin not or by not yeelding to that which is sin in itself Observe the approved and justified sufferings of Saints in all ages and you shall find this verified Daniel strove against sin when he would not cease from calling upon his God 〈◊〉 6. 12. The Apostles strove against sin when they would not forbear to preach the Gospel Act. 4. 2 3 19. and 5. 29. Believers in the Apostles time strove against sin â—…hen they would not renounce their profession of Christ Act. 9. 2. So the Martyrs 〈◊〉 suffered in heathenish Rome and in Antichristian Rome On the other side Ioseph strove against sin when he would not yeeld to commit 〈◊〉 with his Mistris Gen. 39. 12. And Daniels three companions when they would 〈◊〉 bow to Nebuchadnezars Image Dan. 3. 16. It is the cause and not the suffering which makes a Martyr Therefore to incitatiâ—… â—…o suffer and remunerations of sufferings the cause useth to be added expresly 〈◊〉 implicitly Great is their folly who run a contrary course who strive for sin and suffer in 〈◊〉 striving as Hereticks Idolaters Traitors Murtherers Theeves Adulterers and 〈◊〉 such grosse sinners yea and busie-bodies also 1 Pet. 4. 15. So did Achan suffer 〈◊〉 7. And Ahab and Zedekiah Jer. 29. 21. So Servetus Legat Campion and other 〈◊〉 Traitors They strove to uphold the man of sin and mischeivous plots aâ—… the Land of their Nativity It is a speciall point of wisedome in all our strivings and sufferings throughly to 〈◊〉 the cause thereof He that shall faile in his cause his sufferings will be so 〈◊〉 from bringing comfort as without sound repentance they will be the beginâ—… of Hell torments and a means of aggravating the same To suffer for sin so 〈◊〉 suffering draws him not from sin importeth impudent obstinacy But if our cause â—…e good that we strive against sin then may we have much comfort in our sufferâ—… Thus striving against sin let us resist unto blood §. 28. Of the Resolution of the foure first verses of Heb. 12. Vers. 1. Wherefore seeing we also are compassed about with so great a cloud of witnesses let us lay aside every weight and the sin which doth so easily beset us and let us run with patience the race that is set before us Vers. 2. Looking unto Iesus the author and finisher of our faith who for the joy that was set before him endured the Crosse despised the shame and is set down at the right hand of the throne of God Vers. 3. For consider him that endure such contradiction of Sinners against himself leâ—…t ye be wearied and saint in your minds Vers. 4. Yee have not yet resisted unto blood striving against Sin IN these foure verses are declared helps for well finishing our Christian course Herein we may observe Vers. 1. 1. The Inference Wherefore 2. The substance which setteth down the kinds of helps They are of two sorts 1. Examples of former Saints v. 1. 2. The pattern of Christ himself v. 2 3 4. The former setteth down 1. The motive to follow them 2. The matter wherein we should follow them This latter is 1. Propounded In the end why the pattern of former Saints is registred impliâ—…d in this word witnesses 2. Amplified and that two waies 1. By the multitude of them 2. By the right we have to use them Their multitude is implied under this meâ—…aphor of a cloud and amplified by this note of comparison So great Our right to them is intended in this phrase We are compassed about or word for word having compassing us The matter sets out two duties 1. To cast off impediments 2. To use fit helps Two sorts of impediments are here expressed One outward in this word weight Amplified by the extent thereof in this word
have therein to God Lev. 19. 2. 1 Pet. 1. 15 16. There is nothing wherein a creature can more resemble his Creator then in holinesse This is that Image of God after which God at first created man Gen. 1. 26 27. Eph. 4. 24. 5. In regard of the communion which thereby we have with God For without holinesse no man shall see God v. 14. But they who have communion with God are stiled an holy Priest-hood an holy nation 1 Pet. 2. 5 9. God therefore hath chosen uâ—… that we should be holy before him Eph. 1. 4. Christ for this end gave himself for his Church and sanctified and cleansed it that it might be holy and so fit to be presented unto God Eph. 5. 25 26 27. Besides these generals there are other particulars which shew why the holinesse of justification and why the holinesse of sanctification are said to be Gods The holinesse whereby we are justified is said to be Gods 1. In regard of the very matter and essence of it For it is the holinesse of the Son of God our surety very God In this respect we are said to be made the righteousnesse of God in him 2 Cor. 5. 21. 2. In regard of Gods imputing his Sons righteousnesse to us and accounting it ours Psal. 32. 1. Rom. 4. 6. 3. In regard of Gods accepting it as ours For that which God accepts may well be stiled his Eph. 1. 6. The holinesse whereby we are sanctified is said to be Gods 1. In regard of the immediate worker of it in us which is the third person in sacred Trinity who is very God the Spirit of God who in regard of this divine operation is stiled the Holy Ghost Rom. 15. 16. and sanctification is said to be that of the Spirit 2 Thes. 2. 13. 2. In regard of the instrumental means of working it which is Gods word 3. In regard of the pattern of it whereunto it is framed that is Gods will Mat. 6. 10. 1 Thes. 4. 3. Rom. 12. 2. Gods will is like the mould whereinto metal is cast and our sanctification is like metal cast into that mould so they who are truly sanctified carry the very Image of the will of God This giveth an evidence of the good and great respect which God beareth to his in conferring upon them his own holinesse even the excellency of his excellencies It was an high degree of dignity that God should at first create man after his own Image but after man had forfeited that dignity to confer a greater which is the holinesse of God here meant is beyond apprehension The honour which Ahasâ—…erus did to Mordecai in causing the royal apparel to be put on him and the royal Crown to be set upon his head and he set upon the Kings horse was counted so great as this proclamation was made thereof Thus shall it be done to the man whom the King delighteth to honour Est. 6. 8. c. But behold a dignity infinitely greater then that Saints are arraied with the holinesse of God Gods holinesse is as a Crown set on their heads Thus shall it be done to them whom the King of heaven delighteth to honour Of the grace of God See v. 15. § 82. §. 57. Of Saints partaking of Gods holinesse IT is said concerning the forementioned holinesse of God that we are partakers of it Of the notation of the Greek word translated partakers see Chap. 6. v. 8. § 47. It here sheweth that Saints have not of themselves the foresaid holinesse of God They receive it and so are made partakers of it 1 Cor. 4. 7. Phil. 1. 7. 1 Pet. 4. 10. 2 Pet. 1. 4. 1. It being Gods holinesse man cannot possibly have it but by participation from God who can have any thing that is Gods but by Gods gift 2. Man by nature is clean empty and utterly destitute of all holinesse Psal. 14. 3. 2 Cor. 3. 5. 3. Man of himself is most unholy by the stock whence he commeth by his conception and birth by his condition and disposition Gen. 6. 5. 1. This taketh away all ground of self-boasting from them that have this holinesse of God 2. This gives just cause of returning the praise and glory of all that holinesse which we have to him that hath made us partakers thereof Rom. 11. 35 36. This is one end whereat God aimeth in making men partakers of his holinesse §. 58. Of afflictions working Gods holinesse MEntion is here in special made of Gods holinesse to give proof of the profit of correctionâ—… They work in men that admirable gift of Gods holinesse Thus much an Apostle intendeth under this phrase that the trial of your faith might be found 〈◊〉 praise and honour and glory 1 Pet. 1. 7. On this ground another Apostle exhorteth Christians to count it all joy when they fall into divers temptations Iam. 1. 2. Manasse 2 Chro. 33. 12. and the prodigal are special instances hereof 1. Afflictions bring men to sight of sin to sorrow for the same to an humble confession thereof and to earnest deprecation from the guilt and punishment of sin Thus they come to obtain some sweet evidence of the remission of their sins and justification of their persons Psal 32 4 5. 2. Afflictions are grievous to the â—…lesh and thereupon put on men to seek some ease and refreshing in spirit which can be no other way then by partaking of Gods holinesse 3. Afflictions are an especiall means to wean men from the vanities of this world and to subdue the unruly lusts of the flesh whereby the first part of sanctification which is mortification is wrought in them Hos. 5. 14 15. 4. Afflictions make men enquire after God and learn what may be pleasing unto him Upon this enquiry duly made it will be found that nothing is more pleasing to God then holinesse Hos. 6. 1. Adde this motive to sundry others that have been noted before and it cannot but bring us to endure what it shall please the Lord to lay upon us This is an especial means of trial whether afflictions have had a kindly work on us or no If they have we have thereby been made partakers of the holinesse of God §. 59. Of the meaning of these words No chastening for the present seemeth to be joyouâ—… but grievous Heb. 12. 11. Now no chastening for the present seemeth to be joyous but grievous neverthelesse afterward it yeeldeth the peaceable fruit of righteousnesse unto them who are exercised thereby THis verse is added to meet with that which flesh and blood might object against all the comforts and encouragements before delivered for well-bearing afflictions and that is experience and sense will say we find no joy but feele much grief under afflictions To take away 〈◊〉 the Apostle grants that to be true which sense opposeth that chastening for the present is grievous The grant as expressed in Greek is very emphaticall For 1. It is set down in the most generall term thus
he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life John 3. 16. Who now should first make this known but he himself whom it so much concernes 4. The honour of the Gospel It adds much to the honour of an Ambassage to have it sent and delivered by a man of note and name for birth for dignity for estate for parts and abilities But the Son is the most eminent and excellent of all every manner of way Phil. 2. 9. Note Heb. 1. 5 c. 1. This may inform us of the difference betwixt the time of the Gospel and the time of the Law this difference in this very respect is expresly noted Heb. 1. 1. It appears to be a point worthy due observation in that he beginneth with it and so largely insisteth upon it as he doth in the first Chapter The difference between them in this very kind that Jesus is the author of the Gospel is the ground of that life and efficacy which the Apostle attributes to the Gospel above the Law 2 Cor. 3. 6 c. Other excellencies of the Gospel are here laid down by the Apostle in the words following whereof more in order here let this ground-work of them that Christ speaketh be well weighed §. 125. Of receiving the word of Christ. THe main thing here expressed by the Apostle is That Christs word ought in no case to be rejected which is implied under this phrase See that yee refuse not him that speaketh As there are negative inhibitions for this as Deut. 18. 19. Heb. 3. 8. So affirmative injunctions Acts 7. 37. Matth. 17. 5. The penalties denounced against such and inflicted on such whereof hereafter do further inforce the point so Christs complaints Matth. 11. 16 c. The ground of the point may be 1. The worth and value of Christs word in it self This is that treasure and pearl whereof our Saviour speaketh Matth. 13. 44 46. Prov. 3. 14 15. Will a wise man refuse that which is of worth and price 2. The need wherein we stand of it Light is not more needful for and useful to such as are in darknesse then the Gospel to us We all by nature sit in darknesse Eph. 5. 8. Yea we are blind Rev. 3. 17. But the Gospel as it is light so it hath an enlightning vertue Luk. 4. 18. Act. 26. 18. Will a blind man refuse that which can give him sight and light Note Mar. 10. 51. 3. The heighnousness of the sin manifested by the notation of the word whereof see § 123. 1. This may inform us of the many wayes of refusing Christ speaking as 1. They that lived in Christs time and would not hear him Nicodemus comming by night Joh. 3. 2. shews that many were affraid or ashamed to come unto him 2. They that came to hear but believed not what they heard Ioh. 12. 37 38. 3. They that took offence at what he spake Matth. 15. 12. 4. They who perverted his words Ioh. 6. 52. 5. They who for a while heard him but afterwards left him Ioh. 6. 66. 6. They who desired him to depart from them Maâ—… 5. 17. 7. They who cunningly fought to ensnare him Luk. 20. 20. 8. They who openly spake against that he uttered and preached Ioh. 7. 12. 9. They who blasphemed his word and works Mar. 3. 30. 10. They who persecuted him for his doctrine Ioh. 8. 40. Now that Christ is taken from us he is refused by such as 1. Read not what he hath caused to be written as 1 Tim. 4. 13. 2. Come not to the Church Matth. 23. 37. 3. Believe nothing that they hear Act. 28. 24. 4. Come to catch as Ier. 20. 10. 5. Come to mock as Act. 17. 32. 6. Seek to silence the preachers of the Gospel as Act. 4. 18. 1 Thes. 2. 16. 7. Persecute them as 1 Thes. 2. 15. 2. How doth this aggravate that light esteem which many have of the Gospel of Jesus Christ. The occasions thereof are these 1. Some on meer ignorance not knowing the need and worth of the Gospel as the Cock in the fable refused the pearl on the dunghill see Jer. 5. 3 4. 2. Or self-conceit thinking that they have enough of themselves and that they need not the Gospel Christ stiles such whole righteous Matth. 9 12 13. Such an one was the Angel of the Church of Laodicea Rev. 3. 17. 3. Misconceit of the over-strictnesse of the Gospel terming it Cords bonds as Psal. 2. 3. or misinterpreting or misapplying it as Ioh. 6. 60 66. 4. Or a too high esteem of the world and the things thereof as Mark. 5. 17. Luk. 14. 18 c. 2 Tim. 4. 10. 5. Or fear of danger and dammage for the profession thereof Ioh. 12. 42. 2 Tim. 4. 16. 6. Or a prepossessed mind with other doctrines contrary to the Gospel Gal. 1. 6. and 3. 1. Or a mind infected with Idolatry and superstition as Ier. 44. 16 17. Such are Papists 7. Or an impious profane mind caring for no religion but wholly given to satisfie their carnal appetite These are the Swine intended Matth. 7. 6. 8. Or hatred of the Ministers of the word 1 King 22. 8. Ioh. 15. 18 19. 9. Or hatred of God himself because they know he will judge them Ioh. 15. 18. Luk. 19. 14. 10. Or a malicious spite against the Spirit of grace Heb. 10. 29. Act. 7. 51. This is the highest pitch of impiety that can be this is that unpardonable sin Mar. 3 29 30. 3. To admonish us to take heed of all means and occasions that may any way alienate our hearts from the Gospel and bring us to refuse the same 1. Take heed of winking or any way closing our eyes against the Gospel thence will the devill take occasion to blind our minds Note 2 Cor. 4. 4. 2. Be not over-conceited of thine own sufficiency and fulnesse this provokes God to send men empty away Luk. 1. 53. Rather acquaint thy self with thine own emptinesse and insufficiency Note 1 Cor. 4. 7. and 2 Cor. 3. 5. 3. Be well informed in the liberty of the Gospel Never any word nor profession brought men to more sweet and comfortable liberty then the Gospel of Jesus Christ Luk. 4. 18. The Apostle stiles it the glorious liberty of the Sons of God Rom. 8. 21. Note Ioh. 8 36. They that know and believe this will not count the Gospel a bond 4. Take off thine heart from the world and all the vanities thereof It s of abewitching nature It intoxicated Judas and Demas and so it doth many thousands Note Matth. 13. 22. Such a contrariety there is betwixt the Gospel and the world as Iam. 4. 4. 5. Purge all base slavish fear out of thine heart Fear not men nor any thing that man can do Matth. 10. 26 28 31. Place thy fear upon a more excellent and powerful object even God himself Note Luk. 12. 4 5. Withall cast off
13. 10. 24. 1 Thes. 4. 12. 5. 11. Brotherly-love is needfull in this respect also 5. Gods patern is in this kinde more excellently set forth For in relation to Saints he is said to love them and hate others Mal. 1. 2. Saints are a peculiar treasure to him above all people Exod. 19. 5. Deut. 10. 15. This example of God is much pressed upon this point of brotherly-love 1 Iohn 4. 9 10 11. And for brotherly-love Christs example in giving himself for his Church is also pressed Ephes. 5. 25. Iohn 13. 34. 6. The Commandment for brotherly-love is as expresse as for love Iohn 15. 12. Yea it is called a new Commandment John 13. 34. Indeed the Apostle where he 〈◊〉 it a new Commandment saith withall that it is an old Commandment 1 Joh. 2. 1. In the substance of it it is the old Commandment but in many circumstances 〈◊〉 one §. 6. Of the respects wherein love is styled a new Commandment LOve is styled a new Commandment in that 1. It is renewed in the Gospel by Christ and his Apostles and in that respect called the Law of Christ Gal. 6. 2. Now an Act renewed is counted a new Act or Statute 2. It is as a new thing frequently and fervently pressed in the New Testament by Christ and his Apostles even more then by Moses and the Prophets in the Old Testament 3. It is cleared by Christ from many false glosses which the ancient teachers of the Jews called Elders had brought upon it as this Thou shalt love thy Neighbour 〈◊〉 thine enemy Mat. 5. 43 44. As silver-plate cleared is counted new so this Commandment 4. It is freed by the Gospel from many burdensome Rites with which the Law â—…ogged it and thus it is accounted a new Commandment It is said That the Eâ—…gles youth is renewed Psal. 103. 5. which is thus The beak of an Eagle in time grows so thick and hard as she is not able to eat her meat she thereupon with â—…iolence strikes her beak against a Rock and breaks it all to pieces That which remains under the shell is counted a new beak It is also said of a Snake that her 〈◊〉 grows so hard and rough that she cannot well wind her self and nimbly slide up and down She useth thereupon to thrust her self thorow some narrow cleft â—…hereby that old skin is stripped off and thus is she a new Snake Thus the law of 〈◊〉 is new 5. This is a new Commandment in regard of the manner of delivering it For it is by the Gospel delivered with such life and power as it makes men to yield to it Gods Spirit accompanying the Ministry of the Gospel which is thereupon called The ministration of the Spirit 2 Cor. 3. 8 And God is said by the Gospel to put his Laws into our mindes and to write them in our hearts Heb. 8. 10. Concerning this particular the Apostle saith That we are taught of God to love one another 1 Thess. 4. 9. that is God by his Gospel effectually perswades us to love one another 6. The Commandment of brotherly-love is ever fresh like a new thing as the shoes and apparel of the Israelites in the wildernesse waxed not old Deu. 8. 4. 29. 5. In this respect the Prophet styleth the Covenant of Grace under the Gospel a new Covenant Jer. 31. 31. It is so styled in opposition to the former which waxed old Heb. 8. 13 7. The object of brotherly-love under the Gospel is new in regard of the extent of it For of old they of Israel only were counted Brethren In this respect it is said Deut. 23. 10. unto a stranger thou mayest lend upon usury but not unto thy brother by whom he means an Israelite But now under the Gospel They who were then afarre off are made nigh and both Iew and Gentile are made one Ephâ—…s 3. 13 14. For there is neither Iew nor Greek all are one in Christ Iesus Gal. 3. 28. 8. Under the Gospel there is manifested a farther extent of brotherly-love which may be accounted as a new rule The Law saith Thou shalt love thy neighbour as thy self Levit. 19. 18. But under the Gospel it is said We ought to lay down our lives for the brethren 1 John 3. 16. Thereupon the Apostle saith I will very gladly spend and be spent for you 2 Cor. 12. 15. And again If I be offered upon the Sacrifice and service of your faith I joy and rejoyce with you all Phil. 2. 17. 9. There is under the Gospel a new patern of brotherly-love set before us namely of Gods sending his Sonne to be a propitiation for our sins Beloved if God so loved us we ought also to love one another 1 John 4. 10 11. We have also a new patern of Christ giving himself for his Church Ephes. 5. 25. Now we ought to love one another as Christ hath loved us Joh. 15. 12. 10. It is called a new Commandment by an excellency as a new Song Psal. 149. 1. that is a most excellent Song And again The Lord hath created a new thing Jer. 31. 22. that is a wonderfull thing Thus also that which is called a better Covenant is said to be a new Covenant Heb. 8. 6 8. §. 7. Of Rules for attaining to and abounding in Brotherly-love concerning Opinion THe Rules for attaining to and abounding in brotherly-love may be reduced into three heads 1. Opinion 2. Meditation 3. Practice For Opinion 1. We must be well instructed in the truth of that Religion which we and others who are accounted brethren do professe Frequent reading of Gods Word diligent attending to the preaching thereof serious meditating thereon and mutual conference thereabout are special means of instructing us in the true Religion Knowledge hereof and faith herein will knit our hearts to the profession of the same and hold us close to them Religion hath its notation a religando from knitting close and binding fast together Nothing is of more force to that end then Religion especially the true Religion Idolatrous heretical and false religions knit the hearts of the Professors thereof together yet they want that spirit of life which accompanieth the true Religion True Religion therefore must needs be of more force to knit men together 2. We must have a good opinion and be well perswaded of the truth and soundness of our brothers profession Other wise an external profession will be so far from uniting our hearts as it will rather alienate them the more one from another Hypocrites and dissemblers are detesâ—…ed of all None will dare to trust them none will care to be intimate with them Now that we may have and retain a good opinion of professours we must judge of them according to the rule of charity for we cannot judge of them according to the rule of certainty That is his prerogative who searcheth the heart and trieth
hath 1. 67. 2. 106. â—… See Fellows 167. Brethren in reference to Saints 3. 3 121 Bread and wine not offered for sacrifice by Melchisedec 7. 27 Builders worthy of honour 3. 46 Burdens to be cast off 12. 5 Burning sacrifice typified Christs torments 13. 127 Busie-bodies 7. 73 But 1. 138 148. 2. 50. and 11. 2 C. CAin what it signifieth 11. 10 Call of God a sufficient warrant 11. 36 Call what it intendeth 2. 107 Calling external and internal 3. 13 Callings causes and effectâ—… 3. 14 Calling heavenly 3. 15 Callings priviledges 3. 16 Callings signes 3. 18 and uses 3. 19. and Ends. 3. 20. Walk worthy thereof 3. 20 Called are redeemed 9. 91 Calling to a function See appointed Calling our own to be attended 7. 73 Camp to be left 13. 133 Candlestick of the Tabernacle typified the Church 9. 7 8 Capacity of Learners to be regarded 5. 66 Carnal commandment 7. 80 81 Carnal variously taken 7. 80 Carnal religion 7. 82. 9. 50 Catechising necessary 5. 64 Catechising differenced fronâ—… preaching ibid. Catechismes to be grounded on Gods word 5. 65 Censer of the Tabernacle 9. 18 19 Ceremonial rites See Types Ceremonial Law 7. 68 81 Ceremonies none significant but appointed by God 9. 46 Certainty of salvation 1. 161 Certainty of salvation no ground of presumption 6. 75 Certainty of judgements 2. 18 21 Character what it implieth 1. 20 Charity to needy 6. 70 Charity especially to Saints 6. 71 Charity how to be ordered 6. 71 Charity to be continued 6. 72 Cherubim 1. 84 Cherubims over the Mercy-seat 9. 32 Cheerfulnesse in praising God 2. 116 Children of Christ 2. 90 128 Children how we must be like or unlike them 5. 70 Children many a blessing 6. 105. and 21. 54. and 11. 208 Children given of God 6. 106 Children in their parents condition 7. 57 59 Children punished for their Fathers sin 11. 161 As Children Saints dealt withal 12. 32 Children Reverence Parents who correct them 12. 50 Chosen of God are perfected by Christ. See Elect. 10. 40 Christ the meaning of this name 3. 54 Christs Son-ship 1. 15. 3. 55 Christ the heir 1. 17 Christ Creator 1. 18. 3. 49 Christ brightnesse of Gods glory 1. 19 Christ the Character of God 1. 20 Christ the upholder of all 1. 24 Christ an able Priest 1. 26 Christs powerful word 1. 25 Christ purgeth by himself 1. 27 28 29 Christ how he sits and stands in heaven 1. 31 Christ how at Gods right hand 1. 33 Christ as God Man advanced 1. 34 Christ exalted into the highest place 1. 35 149 Christs excellency 1. 39 Christ the first-begotten 1. 49 Christ an Angel 1. 83 Christ the mediator of the new covenant 12. 114 115 Christ God 1. 107. 3. 49 Christs Kingdome 1. 108 112 Christ how he giveth up his Kingdome 1. 109 Christ sits on his throne continually 1. 110 Christs Scepter 1. 111 Christ loved righteousnesse 1. 115 Christs hatred of iniquity 1. 116 Christs gifts excel others 1. 123 Christs fellowship with Saints 1. 122 Christ the Lord Jehovah 1. 128 Christ our Lord 7. 74 Christs eternity 1. 129 Christs immutability 1. 136 138 141 142 145 Christs power in altering creatures 1. 140 Christs continuance at Gods right-hand 1. 150 Christs enemies 1. 151 Christs army 1. 151 Christs foot-stool 1. 154 Christ a Preacher 2. 22 24 112 Christ a Minister 8. 3 Christs voyce 3. 77 78 Christ first published the Gospel 2. 24 Christs meanness iamplified his greatnesse 2. 534 Christ made lower then Angels 2. 57 58 59 Christ crowned with glory 2. 60 61 Christ counted worthy of glory 3. 43 Christ hath all under him 2. 62 Christ merited not for himself 2. 74 Christ was man to die 2. 75 Christs sufferings 2. 76 96 Christ did all for us 2. 83 148 Christ brings his to glory 2. 92 93 Christ the Captain of Salvation 2. 94 Christ tempted 2. 196 182 Christ perfected by sufferings 2. 97 5. 49 Christ sanctifieth 2. 102 Christ and Saints of one 2. 104 Christ did what he did on just cause 2. 105 Christ declared what he received 2. 111 Christ trusted in God 2. 119 Christ the Fountain of all good 2. 132 Christ a true man made like to man 2. 168 Christ wherein like to man 2. 169 wherein not like 2. 170 Christ why made like man 2. 171 Christ a true Priest 2. 172 Christ an high and great Priest 2. 173 Christ why a Priest 5. 27 Christs Priesthood See Priesthood Christs mercifulnesse compassion and fellow-feeling 2. 176 178. and 4. 88 Christs faithfulnesse 2. 177 178. and 3. 39 Christ himself suffered 2. 182 Christs goodnesse to us to be considered 3. 2 Christ Jesus joyned 3. 29 Christ excelled Moses 3. 45 Christ hath a property in the Church 3. 57 Christ the living God 3. 138 139 Christ pure without sin 4. 91 Christ glorified not himself 5. 24 Christ glorified by his Priest-hood 5. 26 Christ ardently prayed 5. 37 Christs sacrifice hath a continual efficacy 12. 117 Christ frequently prayed 5. 34 Christs agony very great 5. 38 Christ put to open shame 6. 42 Christ under promises made to Abraham 6. 95 Christ typified before he was exhibited 7. 25 Christ endureth ever 7. 98 Christ able to save to the uttermost 7. 102 103 Christ the means of accesse to God 7. 105 Christ even the same 13. 112. and 9. 90 Christ to be gone to in leaving the world 13. 134 Christ mediation the ground of prayer 13. 176 Christ offered himself to God 9. 81 Christ undertook many offices 9. 88 Christs death effectuall before he was exhibited 9. 90 Christ appeareth before God for us 9. 124 Christ beareth mens sins 9. 139 Christs second appearing the last 9. 142 Christ did what was written of him 10. 22 Christ a servant and a Lord 10. 33 Christ our Guide to God 10. 59 Christ is yet to come 10. 139 Christ reproached before exhibited 11. 142 Christ known before incarnate 11. 142 Christ the prime promise 11. 275 Christ not received before exhibited 11. 276 Christs excellency above Moses Christ speaketh to us in the Gospel 12. 124 Christs word and Gospel refused and rejected many wayes 12. 125 Christ speaks from heaven 12. 126 Christians one with the Jewes in respect of priviledges 12. 107 Church what it signifieth 1 117 Church to be frequented 2. 118 Church built up by Christ 3. 49 Church Christs own 3. 57 Churches Lord Christ is 7. 74 Church wherein to be preferred before ones own Country 11. 190 Church under the Gospel set out by Mount Sion 12. 100 Circumspection See Heed Circumspection against sin 3. 122 Circumspection over our selves 3. 125 over others 3. 124 Circumspection must be perpetuall 3. 125 Circumstances in Scripture observable 4. 52 Circumstance gives place to substance 13. 189 Cloud of witnesses 12. 3 Colledges See Seminaries Come to God how men do 7. 104 â—…05 Commandment differenced from Law 7. 38 80 Common things counted polluted Comming of
6. 131 God makes matters most cleer to man 6. 132 God the most high 7. 6 God to be spoken of with reverence 7. 6 God a peculiar God 8. 67. and 11. 78 God of peace 13. 163 God is the living God 3. 138. and 3. 85 God desires that which he delights in 10. 17 God to be believed that he is 11. 22 God the rewarder 11. 23 God resembled to Abraham in offering his Son 11. 94 God returns what he receives 11. 100 God seen by believers 11. 150. 12. 77 78 God invisible 11. 151 God carrieth through danger 11. 168 God can make things that stand in his way to yeeld of themselves 11. 176 God makes men differ 11. 277 God how seen 12. 77 78 Gods wrath terrible 12. 137 Good variously taken 13. 116 Good report See Report Good works to be done See works 13. 172 Good works 10. 77 Goods spoiled a persecution 10. 129 Good things to come 9. 53 Gospel to be heeded 2. 5 6 Gospel of Salvation 2. 20 Gospel Preached before Christ 2. 20 Gospel reveales the better things 2. 21 Gospel sins the greater 2. 21. and punishments 10. 107 Gospel first published by Christ 2. 24 Gospel confirmed 2. 25 Gospel-benefits 4. 16 17 Gospel a good word 6. 35 Gospel times blessed times 10. 83. 12. 115 Gospel the truth 10. 90 Gospel more excellent then the Law 12. 115 Gospel came from heaven 12. 126 Gospel-despisers surely and soarly punished 12. 127 Gospel came in with power 12. 130 Gospel unchangeable 12. 132 Governors are servants 3. 51 52 Grace of God cause of Christs death 2. 78 Grace stands with Christs merit 2. 78 Grace to be accepted in the season 3. 76 Grace ground of all good 4 97. 13. 196 Grace put for the Gospel 13. 117 Grace rejected dangerous 10. 92 Grace a cause of preferment 11. 11 192 Grace decayed may be recovered 11. 202 Grand-fathers respect to childrens children 11. 111 Growth in grace 6. 4 5. and 10. 135 Grieved how God is 3. 103 167 168 H. HAbit what it is How gotten 5. 75 Hand attributed to God 2. 33 132 133 Hands of men make external things 9. 121 Things made without hands better then things made with hands 9. 121 Harden See Heart Harlots believed 11. 183 Hatred of iniquity 1. 116 Hear Christ 3. 25 78 Hear aright 3. 77 Hear Christs prayer God did 5. 43 Hearers capacity to be observed 5. 62 74 Hearing how iâ—… profits not 4. 18 19 Heresies against Christs humane nature 2. 140 Heart What it is 3. 79 Heart to whom attributed 3. 79 Heart how hardned 3. 80 81 Causes thereof 3 84 Heart how hardned by God Satan other men 3 82 83 Heart hardned by ones self 3. 85 Heart hardned by degrees 3. 85 Heart hardned a wofull plight 3. 86 Heart hardned how discerned 3. 87 How redressed 3. 88 Heart above all to be kept 3. 126 Heart evill 3 127 Hearts sincerity 3. 70 126 Heart-searcher God is 4. 74 76 77 Heart leads to God 10. 63 Heart how pure 10. 64 Heaven Christ exalted unto 1. 35 Heavens and earths extent 1. 130 Heaven the work of Gods hands 1. 132 and 11. 49 Heavens glory 2. 93 Heaven the hope of believers 11. 76 Heaven opened 4. 84 85. and 10. 53 Heaven an holy place 9. 59. and 10. 53 Heaven the place where Christ continueth his Priesthood 9. 123 124 Heavens way 10. 54 Heaven the place of reward 10. 131 Heaven a City 11. 47 Heaven a Country 11. 72 Heavenly calling and gifts 3. 15. and 6. 33 Heavenly things purified 9. 118 Heavenly things the substances of types 9. 117 Hebrews what they were 1. 5 Hebrews much affected by the Apostle ibid. Heed See Circumspection Heed to be especially given to a speciall charge 8. 15 Heir Christ 1. 17 Heires of Salvation 1. 160 161 162 Heires of promise 6. 133 Heires none but believers 6. 134 Hell-fire how materiall how not 10. 98 Hereticks 11. 270 Hezekiahs sicknesse and recovery 11. 133 Hide such as in danger 11. 125 High-Priest Christ is See Priest 2. 173. and 5. 27 High-Priests infirmities 5. 12 High-Priests function honourable 5. 18 High-Priest and Christ resembled 8. 4 High-Priest alone entered into the most holy place 9. 40 High-Priest went once a year into the most holy place 9. 41 High-Priest entered with blood into the most holy-place 9. 42 Himself Christ offered 1. 29 Highest God is 7. 6 Hold fast 10. 132 Holy-Ghost 2. 35 Holy-Ghost true God and a distinct Person 3. 76 Holy-Ghost put for his gifts 6 34 Holy-Ghost how communicated to hypocrits 6. 34 Holy-Ghost testifieth things written before 9. 46 Holy See Saints Holy who and what so called 3. 5 Holy how men come to be 3. 6 Holy who may be accounted ibid. Holy how things are 9. 14 Holy place 9. 14 Holy of Holies 9. 15 Holy ones draw neer to God 10. 69 Holinesse excellency utility necessity 3. 7 Holinesse an evidence of Gods good respect to man 3. 8 Holinesse vilified by many 3. 9 10 Holinesse to be pursued 3. 11 Holinesse how attained 3. 12 Holinesse makes perfect 10. 27 Holinesse of God conferred on Saints 12. 56 Honour distinguished from glory 2. 66 Honour refused 11. 136 Honour may be sought 11. 136 Honour to grace 11. 11 192 Hope of Saints heaven 6. 148 157 Hope is an evidence that we are Christs 3. 62 Hope causeth rejoycing 3. 63 Hope of believers not uncertain 3. 66 and 6. 80 154 Hope of things not seen 6. 156 Hope better 7. 87 Hope a needfull grace 10. 71 Hope to be professed 10. 72 House of God Saints are 3. 37 58 House variously taken 3. 47. and 8. â—…6 House of Christ excellent and large 3. 59 House of Christ we are 3. 58 House of Christ compriseth all believers before and since Christ exhibited 3. 59 Humane Authors how usefull 11. 244 Humiliation the way to exaltation 2. 63 Husbands faith usefull to wives 11. 58 Hyperbolees how to be used 11. 60 Hypostaticall union of Christ 1. 15 Hypocrites how partakers of Holy Ghost 6. 34 Hypocrites taste of Gods good word 6. 35 Hypocrites how far they may ascend and fall 6. 36 37 Hysop what it typified 9. 103 I. IAcob his name 11. 106 Jacobs prerogatives 11 09 Iacobs trials 11. 110 Iacob worshipped on his staffe 11. 113 Idolatry hatefull 11. 38 Iealousy good over others 4. 2 Iehovah Christ 1. 28 Iephthahs Name Birth Infirmities and Excellencies 11. 207 208 209 Iephthahs rash vow 208 Iericho described How destroyed 11. 174 Iesus 2. 73 Iesus Christ joyned 3. 29 Iewes who so called 8 36 Iewes may be Christians 3. 28 Iewish Christians 7. 61 Iewes liturgy belongs not to Christians 7. 73 Iewes calling to be prayed for 8 37 Iewes priviledges belong to Christians 8. 38 Iewes perfected with Christians 11. 279 If is not alwayes conditional 2. 8 3. 60 Ignorance how it extenuates or aggravates sin 3. 111 Ignorances damages 3. 112 Ignorance a sin
hate the truth most 11. 247 Persecutors cruelty far exceedeth beasts 11. 271 Perseverance without intermission or revolt 3. 68 Motives to perseverance 3. 69 Meanes of persevering 3. 70 Grounds of persevering 3. 134 See Apostacy Objections answered 3. 135 Perseverance grounded on Christs Priesthood 4. 86 Persevere in charity 6. 72. 11. 23 127 Persevere in obedience 11. 42 Persevere in faith 1. 64. Person in trinity 1. 21 Persons of Father and Son distinct 1. 52 Perswaded well 6. 56 Pilgrims Saints are 11. 68 Pleaces fit for divine service 9. 4 Plerophory of Hope 6. 20 Plerophory of Faith 10. 64 Pleased God was by Enoch 11. 19 Pleased how God is 11. 21 Pleasures lawfull but dangerous 11. 139 Pleasures how to be used 11. 139 Pleasures momentany 11. 140 Popes usurped power 2. 70 Popes usurpation above Kings 7. 33 Popish See Papist Popish Priests needlesse 7. 99 and 8. 10 Popish Churches treasure 7. 103 Posterity to be cared for at death 11. 112 Postscripts not Canonicall 13. 198 Power of mans will 4. 63 Power of Christs word 1. 25 Not hindered by unbeleef 3. 100 Powers Angels 1. 84 Power of God a prop to faith 11. 97 Practice the end of knowledge 10. 52 Prayer Principles about it 6. 18 Prayers frequent and fervent by Christ 5. 34 37 Prayer in distresse 5. 39 Prayer supported by faith in Gods power 5. 40 Prayer of Christ heard 5. 43 Prayers sometimes to be more fervent 13. 158 Prayers to be added to other meanes 13. 171 Prayers why sometimes not heard 12. 96 Praise a sacrifice 13. 142 Praise to be added to prayer 13. 177 Preachers must preach to themselves 4. 3 Preaching a meanes of salvation 2. 2â—… Precepts of God according to Law 7. 38 Predestination different from divine generation 5 54 Predecessors See Fathers Prejudiciall opinions to be prevented 6. 53 Preparation for Gods service 9. 36 Prepare meanes 11. 29 Prepared heaven is 11. 79 Preserve God can from common judgements 11. 162 Presumption from diffidence 3. 96 Presumption causeth destruction 11. 170 Prevent Apostacy 3. 122 Priest Christ is in both natures 2. 172. and 9. 78 Priests from among men 5. 2 3 4. See High Priest Priests for men 5. 4 Priest in things of God 5. 5 6 Priests offered for themselves and others 5. 14 Priest true typicall metaphoricall 2. 172 Priest Christ is 2. 172. Such an one as he never was 7. 108 Christ a Priest for ever 5. 29 Priests taken from among men ordained for men 5. 2 3 4 Priests in things to God 5. 5 6 Priests before the Law the first born were 7. 63 Priests subject to death 7. 97 Priests none succeed Christ 7. 99 Priests stand ministring 10. 33 Priest-hood necessary 2. 179 and 7. 63 Priest-hood of Christ everlasting 7. 26 Priest-hood of Christ sufficient 1. 26 Most excellent 2. 174 Priest-hood of Christ brings many benefits 2. 175 Priest-hood of Christ the ground of perseverance 4. 86 Priest-hood of Christ hath many profound mysteries 5. 57 Priest-hood of Melchisedec greater then Levies See Melchisedec 7. 42 Priest-hood of Levi imperfect 7 61 Priest-hood of Christ doth that which others cannot It maketh perfect 7. 87. Priest-hood of Christ a weighty point 7. 91 Priest hood of Christ unchangeable 7. 99 Priest-hood of Christ spirituall and coelestiall 8. 2 Priest-hood of Christ not on earth 8. 10 11 Principalities Angels 1. 84 Principles undeniable 7. 46 Privat exhortations 3. 144 Profanesse an heynous sin 12. 90 Profession of faith 3. 27 Profession of good purposes may be made 6. 24 Profession to be made of hope 10. 73 Profession of ones condition 11. 70. Professors may fall away 3. 131 and 10. 148 Professors provoke God 3. 162 Professors of the truth tortured 11. 245 Professors may fly from persecution 11. 259 Professors and Confessors distinguished 11. 259 Proficiency answerable to meanes 5. 60 Proof added to proof 1. 63 Prophets ordinary extraordinary 1. 12 Christ a Prophet 1. 14 2 22 24 111 112 A Prophet Christ was for God and Man 2. 114 Prophets Gods mouth 4. 25 Prophets faith 11. 225 Propitiation 8. 75 Promise prime Christ is 11. 275 Promises may be forfeited 3. 118 and 4. 7 8 Promises of rest 4 6 Promises of future things as of present 4. 24. and 8. 33 Promises of God accomplished in some 4. 37 and 7. 75 Promise for things promised 6. 87 Promises to Abraham 6. 94. Promises to Abraham comprise Christ 6. 95 Promises the ground of faith and patience 6. 96 Promises a priviledge 7. 44 Promises better 8 25 Promises the ground of Gods Covenant 8. 26 Promises absolute 8. 77 Promses enlarged to beleevers 11. 57. Promises embraced 11. 66 Promises appropriated to Isaack 11. 88 Promises how obtained 11. 229 Promised land 11. 43 Promises of men submitted to Gods will 13. 187 Prone man is to sin 3. 122 Providence 1. 24 c. Providence of God is manifold 3. 93 Providence of God extended to incredelous 3. 97 Provoke God who do 3. 162 Provoke others to duty 10. 75 Prudence and faith in preventing danger 11. 158 Psalmes all penned by David 4. 44 Psalmes of divine authority 4. 44 Punish on good ground 10. 10â—… Punishment of sin a just reward 2. 15 16 17. and 10. 108 109 Punishment on others our warning 3. 89 See Judgement Purifying water 9. 7â—… Purity of Christ 4. 91. and 7. 109. and 9 80 Pure heart 10. 64 Purgatory 8. 50 Purging vertue of Christ â—… 27. and 9. â—…2 Purposes good may be professed 6. 24 Purposes of men to be subjected to Gods will 6. 27 Purpose how accepted 11. 84 Q QUoting Sccripture without naming the particular place â—…2 50 52 R RAce Metaphoricall 12. 8 Race set before us 1â—… 10 Rahabs name faith and effects thereof 11 181 182 c. Rahab preserved 11. 184 Ransome Christs death was 9. 79 89 Rashnesse to be avoided 11. 141 Reconciliation made by Christ 2. 180 Reconciliation appropriated to Gods people 2. 181 Recovery how prayed for 11. 233 Red Cow what it tipyfied 9. 70 Red Sea passed through by the Israelites 11. 165 Red Sea a like figure to Baptism 11. 171 172 Redemption what it is 9. 62 Redemption not universall 2. 81 Redemtion perfected by Christ on earth 9. 61 Redemption more excellent then creation 9. 63 Redemption by Christ perfect 9. 65 Redemption of transgressions 9. 89 Repemption of such as lived before Christ § 90 Reformation in time of the Gospel 9. 50 Resuge Gods promise is 6. 146 Regeneration different from divine regeneration 1. 56 Regeneration the signes and causes thereof 12. 105 Registring Predecessors sins 3. 90 Reâ—…erations argueth imperfection 7. 112 Rejoyce See joy Rejecting what it intends 6. 48 Relation betwixt God the Father and Son 1. 22 Religion every one can not save 10. 57 Reliques unwarrantable 11. 122 Remember what and how God doth 6. 63 65 Remember sin how God doth not 8. 76 and 10. 47 Remember encouragements 12. 30 Repent how
particip pass b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adhibere sc. animum c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A minâ—…ri ad majus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in ordines disponere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herod Heinsius exern Sacr. in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sâ—…e Chap. 3. v. 6. §. 68. Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See §. 25. And of the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Chap. 6. ver 16. §. 121. Wherein believers are freed from the Law a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transgressio prohibitionum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omissio praecepâ—…orum Paraeus in loc k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All sinnes punished a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aâ—…ona quae militibus in singulos menses dabatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salaria stipendia mâ—…rita melâ—…iae a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All transgressions punished How punishment is received d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e Paenas pendere expendere dependere dare persolvere luere vapulare Verse 3. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Interrogation emphaticall b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of including our selves when we speak to others See §. 4. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Degrees of sin a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In what respects the Gospel is stiled Salvation The Jews had the Gospel See Chap. 4. v. 2. How Salvation appropriated to the Gospel See §. 24. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mirui quantus d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In what respects Gospel-salvation is great The better things under the Gospel See Chap. 7. v. 19. §. 87. gospel-Gospel-sins the greater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Differences betwixt things divine a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What preaching is By preaching knowledge By preaching Faith Ministers diligent in preaching Ministers preaching to be respected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why Christs word confirmed How Christs word was confirmed Every thing that confirms the word adds not authority thereto a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mittere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum mandatis mittere Mittere legatum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Legatus Qui mittitur cum maudatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Apostles calling An Apostles priviledges a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Câ—…jetan Calvin Hosman c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e Beza Annotat. major in loc f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God can work without or against means Extraordinary means various 1 King 17. 12 c. How Christ wrought miracles How others did miracles How wicked men did miracles The miracles in Egypt Magorum Serpeâ—…tes qui per Moysis serpentem devorâ—…tur imaginarii suerunt Aug. de Mirab. S. Scrip. l. 1. c. 17. Antichrist came with signes a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See v. 6. §. 51. Popish miracles s Brist in Motiv Costâ—…r Enchir cap. 2. Boz de sign cap. 1. Miracles now not needfull a Miraculum a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why many miracles wrought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of this Epithete holy See ch 3. v. 1. §. 5. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 efficaciter agere a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Content with our own gifts How best gifts covered a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 2. b A minus ad majort c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n Verse 3. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Vers. 4. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 3. Verse 4. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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.
see § 14. The person that went into this place is stiled the high Priest Of an high Priest See Chap. 2. v. 17. § 173. Of this high Priest it is said that he went into the foresaid place alone In the history the charge of going into the holy place is 〈◊〉 to the high Priest alone and withall it is said that there shall he no man in the Tabernacle of the congregation when he goeth in Lev. 16. 2 17. This was a type of Christ alone appearing before God for us To this purpose saith Christ himself No man hath ascended up to heaven but he that came down from heaven even the son of man which is in heaven Joh. 3. 13. 1. Sach is the surpassing excellency of the divine Majesty as none but Christ can 〈◊〉 before it The most glorious Angels are set forth with wings to cover 〈◊〉 〈◊〉 when they appear before this Majesty Isa. 6. 2. Great is the folly of those that make Angels and glorified Saints to appear as meâ—… before the throne of grace for them Herein they dishonour Christ in giving 〈◊〉 due to others They disgrace Angels and Saints in imposing upon them that â—…ich becomes them not They disparage themselves by depriving themselves of 〈◊〉 benefit of Christs intercession To use any other high-Priest in that which beâ—…geth to him alone is to refuse Christ he will not give his glory to another Let us therefore use him alone and rest only upon him for that which he alone 〈◊〉 to do for us §. 41. Of the High-Priest entring into the most holy place once a year THe Apostle further observeth concerning the time of the high Priests entring into the most holy place that it should be once in every year This phrase imâ—… an extent and a restraint The extent is every year The restraint is once The extent is by reason of peoples continuing to pollute themselves and the holy things that they use For the end of entring every year was to make an attoneâ—… for the holy things and for the persons Priests and people This extent of 〈◊〉 year is further manifest by a set day appointed every year for the observation â—…reof which was the tenth day in the seventh moneth Lev. 16. 29. This sheweth that there is just cause for us again and again to renew our repentance The restraint of entring being in this word once the word must be taken exclusively which is in the law thus expressed Speak to Aaron that he come not at all 〈◊〉 into the holy place within the vaile Lev. 16. 2. This exclusive particle once is 〈◊〉 set down in the law Exod. 30. 10. Lev. 16. 34. It typifâ—…ed Christs entring into heaven once and but once v 12. Object If Christ entred in but once for all why did the Priest enter once every 〈◊〉 that is ofâ—… for he might live many years Ansâ—… 1. A year in this type doth set forth the whole time of this world 2. The type was every year renewed that they might oft be put in mind of that 〈◊〉 wherein Christ entred into heaven Thus it appeareth that there is no expectation of Christs return from heaven â—…hile this world continued The heavens must receive him untill the times of restituâ—… of all things Act. 3. 21. At the day of judgement he shall appear the second time Heb. 9. 27 28. See v. 28. § 143. In this respect he is said for ever to sit down on the right hand of God Heb. 1â—… 12. There need no reiteration of Christs oblation He did all while he was on earth 〈◊〉 was râ—…quisite to be done to the very uttermost Heb. 7. 25 27. 1. This discovers the â—…olly of the Mâ—…ss whereof see Chap. 7. v. 27. § 112 115. 2. This should restrain men from 〈◊〉 any way to the sin against the Holy Ghost â—…or that were to crucifie to themselves the Son of God afresh and so to pull him â—…n of heaven Heb. 6. 6. 3. This teacheth us at all times to lift up the eye of our saith to heaven where Christ ever abideth Of Christs offering one sacrifice once see Chap. 7. v. 27. § 115. §. 42. Of the high Priest entering in the most holy place not without blood THat which the high Priest carried with him into the most holy place was blood This is sâ—…t down with a double negative thus not without This double â—…gative caâ—…ieth emphasis and implyeth that he failed not to carry blood with him Oâ—… the emphasis of a double negative See Chap. 4. v. 13. § 76. What blood was to be carried in and how it was to be used and to what end is expâ—…sly noted Lev. 16 14 15 16. 1. He was to carry the blood of the bullock which was a sin offering for himself Then he was also to carry the blood of the goat which was a sin offering for 〈◊〉 people 2. He was to sprinkle the one and the other blood upon the mercy-seat and before the mercy-seat 3. Thereof he was to make an attonement for the holy place and for the 〈◊〉 bernacle of the congregation 4. This reason is here given hereof Because of the uncleanness of the children of â—…rael and because of their transgressions of all their sins All these were typicall 1. The blood typified Christs death even that blood which he shed 2. The sprinckling of the blood prefigured an applying of Christs sacrifice 〈◊〉 such as râ—…ap benefit thereby 3. The Attonement declareth that Christ dyed to make reconciliation for 〈◊〉 sins 4. The reason demonstrateth that mens sins do defile both themselves and also the things that they use even the holy ordinances of God §. 43. Of approaching to God by expiation made with blood THis emphaticall expression of the Priests entering into the most holy place 〈◊〉 without blood doth in speciall demonstrate two points 1. That there is no comming to God without expiation 2. That there is no expiation without blood As this so many other legall rites do demonstrate both these When the Priests who by vertue of their office were to appear before God in 〈◊〉 divine services were consecrated it was with blood Lev. 8. 2 c. and 9. 2 c. On that solemn day when all the people were to appear before God an attonement was to be made that day and that by blood Lev. 16. 14 c. When any were excluded from the congregation an attonement was to be made and that by blood before he was admitted again Lev. 14. 19. and 15. 15. and 16. 11. This is espâ—…cially demonstrated in the truth it self For there is no comming 〈◊〉 to God without Christ who is an advocate and the propitiation for our sins 〈◊〉 Job 2. 1 2. who also putteth away sin by the sacrifice of himself v. 26. 1. So strict so infinitely perfect is the justice of God as it admits no connivence at sin no toleration of sin no absolution from sin till full satisfaction
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