31. 3. or to fear man Isa. 51. 7 8. §. 138. Of Saints being flesh and blood OF the foresaid flesh and blood Christs children that is such as being elected and given by God to Christ and thereupon redeemed called justified and sanctified are here said to be partakers The Greek Verb it derived from a root that signifieth common and it implieth to have a thing in common with others Thus as the children are here said to be partakers of flesh and blood so the Gentiles are said to be partakers of the Jews spirituall things Rom. 15. 27. that is all to have them in common one as well as another Concerning this common condition of children Apostles who were eminent among these children thus say of themselves We also are men of like passions with you Act. 14. 15. Regeneration altereth not the outward constitution or condition of men Sinne did not altar mans substance for Adam after his fall retained that body and soul with the severall powers and parts of each which he had before So regeneration took not away flesh and blood in the substance thereof nor the common infirmities of it Indeed transgression altered the good quality that was in mans body and soul Namely the integrity the holiness and righteousness in which he was created after Gods Image So regeneration altereth mans evil disposition and corruption wherein he was conceived and born but not his outward condition or constitution Whether he were tall or low fat or lean healthy or sickly strong or weak strait or crooked fair or foul rich or poor before his regeneration he remains the same afterward for ought that regeneration doth to the contrary The Lord will have his children to retain as others flesh and blood and remain subject to all manner of infirmities for sundry weighty reasons 1. That they might not by reason of any spirituall priviledges be too much puffed up for the children while here they live are too prone thereunto 2 Chro. 32. 25 2 Cor. 12. 7. 2. That in Gods presence they might the more abase yea and abhor themselves Iob 40. 4. 42. 6. 3. That they might learn to lay forth their misery and plead their weakness before God Iob 6. 12. 4. That they might take heed of provoking Gods wrath against themselves 〈◊〉 are but flesh and blood Act. 9. 5. 5. That they might have the more compassion on others Heb. 5. 2. Gal. 6. 1. 6. That they might be the more circumspect over themselves 1 Tim. 4. 16. 7. That they might be more carefull in using all means needfull and usefull 〈◊〉 flesh and blood Eph. 6. 10 11 12. 8. That they might the better discern what cause they have to exercise the 〈◊〉 of invocation Psal. 116. 2. yea and of gratulation to for Gods supporting aâ—… doth such as are flesh and blood 9. That they may more confidently depend on God 2 Chron. 20. 12. 10. That they might not rest on man for revelation of Divine truth Maâ—… 16. 17. These and other like ends instruct us in so many duties arising from this our condition that we are flesh and blood §. 139. Of Christs being flesh and blood THe conformity of Christ to his children is thus expressed He also himself liâ—… wise took part of the same Every of these words have their emphasis 1. This copulative also hath reference to the children before mentioned 〈◊〉 also he as well as they Though there were an infinite disparity betwixt Christ 〈◊〉 his children yet he refused not conformity with them Or otherwise this copulatiâ—… also or and may be translated even even he which is a note of speciall emphasis 2. This reciprocall Pronoun himself hath reference to Christs eminency and it implieth that he that was true God the Creator Preserver Redeemer 〈◊〉 Father of those children suffered not his infinite excellency to be any hinderâ—… to this his low condescention He himself 3. The Greek word translated likewise implieth a nearness to one Therâ—… whence it sprouteth signifieth near A word of the same stem is used in this phâ—… â—…igh unto death Phil. 2. 27. The Ad'verb here used is not elswhere found in 〈◊〉 New Testament but in other Greek Authors it is frequent by them it is 〈◊〉 joyned with another word which more expresly setteth out the same thing that 〈◊〉 doth That other word is oft used in the New Testament and joyned with 〈◊〉 copulative also as where Christ saith These also doth the Son likewise Joh. 5. â—… By comparing that place with this text we may observe that He who himself 〈◊〉 was likewise equall with God did also himself likewise take part of the same naâ—… with man 4. The word here translated took part is another then the former translâ—… are partakers The former implieth that all of all sorts were by nature subject 〈◊〉 the same common condition but this other intendeth a voluntary act of Chriâ—… whereby willingly he took upon himself to be like his brethren He was before he was true God eternall allsufficient and needed not in regard of himself to â—… as the children were A like word to this is used ver 16. He took on 〈◊〉 See § 159. The Greek word in the later place according to the notation of it signifâ—… to have with or to have of that which another hath Christians are said 〈◊〉 partakers of the Lords Table one with another to receive the benefit thereof 1 Câ—… 10. 21. They who mutually partake of the same commodity are called parâ—… from the sâ—…me Originall Luk. 5. 7. See Chap. 3. § 17. 5. This relative The same hath reference to flesh and blood The relativâ—… of the plurall number to shew that it includeth both For the one and the othâ—… of the singular number but both joyned include the plurall This doth emphatically set forth Christ not only to be true man but also subâ—… to all manner of frailties so farre as they are freed from sin even such as a company flesh and blood as was before shewed § 137. Behold how low the Sonne of God descended for us sons of men Herein 〈◊〉 peared love How ought this conformity of Christ to take part of flesh and blood quicken â—… up to take part of that Divine nature whereof an Apostle speaketh 2. Pet. 〈◊〉 that so we may be like him in those excellent graces wherein he made himself a pattern to us while he was on earth as in meeknesse and humility Matth. 11. 29. in love Ephes. 5. 2. in forgiving others Coloss. 3. 13. in compassion Luke 10. 37. in patience under sufferings and contempt of the world Heb. 12. 2. Christs conformity to us was in much meanness ours to him is in much glory Upon this ground doth the Apostle presse a like exhortation Philip. 2. 5. What if we be called to conformity with Christ in suffering in bearing reproach or undergoing ignominy for righteousnesse
sake The servant is not greater then his Master Matth. 10. 24 25. The Head who was himself full of glory vouchsafed to take part of flesh and blood that he might suffer for flesh and blood Shall then the members think much to be conformable to their Head in any thing that he shall call them to §. 140. Of Heresies against the Apostles description of Christs Humane nature THis description of Christs Humane nature He also himself likewise took part of the same meets with sundry Heresies that have been broached against the Humane nature of Christ. The Proclianites held that Christ came not in the flesh at all How then did he take part of the same flesh and blood that we have The Manichees maintained that Christ was not in true flesh but that he shewed forth a feigned species of flesh to deceive mens senses If so then did he not likewise take part of the same with us The Cerdonians denied that Christ had flesh at all This is like the first Heresie The Valentinians taught that Christ brought a spirituall and celestiall body from above Then did he not likewise take part of the same flesh and blood that we do The Apolinarists say that Christ took flesh without a soul. Among other Arguments they produce this and other like texts where mention is made only of flesh blood But the Apostle here speaketh of the visible part of man comprising the invisible part which is his soul by a Synecdoche under the visible which is flesh and blood But this phrase He also himself likewise took part of the same sheweth that as our flesh and blood is animated with a reasonable soul so also Christ was By the like reason they might say that Christs body had no bones because it is said The Word was made flesh Ioh. 1. 14. Yea by the like reason they might say that the Israelites which went down into Egypt had no bodies because it is said of them All the souls Gen. 46. 15. An ancient Father attributed this Heresie to the Arians also and for refutation thereof produceth all those texts of Scripture which make mention of the soul of Christ whereby he proveth that Christ had a soul as well as a body The Ubiquitarians hold that the Divine properties as Omnipotency Omnisciency Omnipresence c. are in the humane nature of Christ which if so Christ took not likewise part of the same flesh and blood that we do The like may be said of Popish Transubstantiation There are other sorts of Hereticks namely the Samosatenians who broached this Heresie That Christ then only began to be when he came indued with flesh whereby they imply that he was not before But this phrase He took part of the same sheweth that he was before he took part of flesh and blood Our Divines from a like phrase do inferre the eternity of the Word The phrase is this In the beginning was the Word John 1. 1. Because the Word was in the beginning it is necessarily implied that he did not then first take his beginning but was before §. 141. Of Christs destroying the Devil THe end of Christs assuming his humane nature is thus set down That through death he might destroy him that had the power of death The generall end is implied That which is expressed is an end of that end or a mighty effect that followed thereupon which was to destroy the devil That generall end was to die For if he had not been flesh and blood he could not have died This generall end is implied under this phrase through death as if he had said that he might die and by death destroy the devil Of Christs being man that he might die See § 75. The powerfull effect which was accomplished by Christs death which was also a speciall end why he died was the destruction of him that had the power of death The primary root whence the word translated destroy is derived is a Noun that signifieth a work as where it is said that the Son of God was manifested that he might destroy the works of the devil 1 Ioh. 3. 8. Thence is derived a Verb which signifieth to work He worketh the work of the Lord 1 Cor. 16. 10. But a privative particle being added the Nown signifieth not working or idle Matth. 20. 3. And another compound added thereunto signifieth to make void Rom. 3. 31. Do we make void the Law or to make of none effect Rom. 4. 14. The promise made of none effect And thereupon to bring to naught 1 Cor. 1. 28. To bring to nought things that are And to destroy 1 Cor. 6. 13. God shall destroy c. By the aforesaid derivation and various signification of the word it appeareth that it doth not alwaies signifie to annihilate a thing and bring it utterly to nought for the devil that is here spoken of still retains his being and substance and ever shall retain it both for the greater terror of the wicked and also for his own greater misery But it implieth that he is so vanquished as he shall never prevail against the members of Christ. In this sense is this very word used where the Apostle saith that the body of sinne is destroyed Rom. 6. 6. It cannot be denied but that 〈◊〉 devil like a roaring lion walketh about seeking whom he may devour 1 Pet. 5. 8. and that many of Gods children are so busfited and insnared by him as they may seâ—… to be overcome of him which cometh to passe partly by their own fault in that they do not manfully stand against him but too slavishly yield unto him and partly by Gods wise ordering the matter for the better proof of the graces whiâ—… he bestoweth on his children but yet this ever hath been and ever shall be the issue that he never prevaileth against Gods children but that they in all assauâ—… remain conquerours This was foretold of old where speaking to the devil 〈◊〉 Christ the seed of the woman the Lord saith it shall bruise thy head Gen. 3. 1â—… The devil assaulted Christ himself but prevailed not For after Christ had said 〈◊〉 thee hence Satan the devil left him Matth 4. 10 11. It appears afterwards aboâ—… the time of Christs last sufferings that the Prince of this world came again 〈◊〉 assault Christ but saith Christ He hath nothing in me John 14. 30. that phrase sheweth that the devil could not prevail against Christ. Neither could he prevâ—… against Iob though he had liberty to do what he could against Iob himself and against all that Iob had Iobs life only excepted Iob 1. 12. 2. 6. He desired to 〈◊〉 Peter as wheat but yet he could not make Peters faith to fail Luk. 22. 31 32. Tâ—… this tends this phrase the Prince of this world is judged Joh. 16. 11. And this 〈◊〉 Prince of this world shall be cast out John 12. 31.
Ordinances of God and that with some joy in that he feels a smack of sweetness in them Mark 6. 20. Matth. 13. 20. Ioh. 5. 35. 2. In that this good word is a meanes further to build up them who have been enlightned and tasted of the heavenly gift to build them up further in grace and more and more to assure them of Gods love and of all those good and precious things which Christ by his blood hath purchased Acts 20. 32. The difference in tasting the good word of God betwixt the upright and hypocrites consisteth especially in this that the upright do not only taste the sweetness of it but also feel the power of it in their soules There is such a difference between these as is betwixt the Corn sown in the stony ground and in the good ground Matth. 13. 20. 23. Hypocrites only taste it The upright eat it also Ezek. 3. 3. Daâ—…id hid Gods word in his heart Psal. 119. 11. The Gospell came unto the Thessalonians not in word only but also in power c. 1 Thes. 1. 5. The Romans obeyed from 〈◊〉 heart that form of Doctrine which was delivered to them Rom. 6. 17. This is that hearing and keeping of the word whereupon Christ pronounceth a man blessed This neerly concernes us who have any way tasted the sweetness of this good word of God not to content our selves with a meer taste but so to eat it so to believe it so to conform our selves thereby as we may live thereby both here and hereafter Isa. 55. 3. §. 36. Of tasting the powers of the World to come THe fifth and last step whereon hypocrites ascend toward salvation is in thâ—…e words and the powers of the World to come The verb in the former clause thus translated have tasted is here understood and that in the same sense whâ—… it was there used Many expositors do here understand the Militant Church under the Gospell to be meant by this phrase World to come as it was Chap. 2. v. 5. § 41. But 1. There is not the same Greek word here put for the World as was there The word there used signifieth a place of habitation and is frequently put for the earth But the word here used signifieth a perpetuall duration of time 〈◊〉 see Chap. 1. v. 2. § 18. 2. This Text doth not so well bear the interpretation of the Militant Church 〈◊〉 that here the triumphant Church is meant For this clause hath reference to 〈◊〉 two last principles before mentioned of the resurrection and eternall judgâ—… Besides it is the highest step and degree that an hypocrite can attain unto 3. The things which they intend who take the World to come in this place 〈◊〉 the Militant Church are gifts conferred on the Church of the new Testâ—… which are comprised under the third step namely partaking of the Holy Ghâ—… I take the state of the triumphant Church in heaven to be here meant by 〈◊〉 World to come Thus is this phrase most properly and frequently used Thus it is opposed 〈◊〉 the World where here we live For every one hath two Worlds one here â—…sent the other to come The World to come is indefinitely put for the future glorious estate of Saints though to the reprobate the World to come is a time 〈◊〉 place of horror and torment Thus resurrection is indefinitely put for resurrection to life because resurrection to condemnation is as no resurrection for such as are raised thereto were better not be raised at all By the powers of this world to come those excellent priviledge whereof Sâ—… are made partakers in heaven are meant These are Communion with God â—…ther Son and holy Spirit with glorious Angels and glorified Saints the perâ—…on and glory of their Soules and Bodies and of all the powers and parts of thâ—… Immunity from all evill Fulness and Satlety of all happiness and these unchâ—…able everlasting These priviledges are called powers 1. Because they are evident effects of Gods mighty power 2. Because they are ensignes and trophees of power victory and triumph 〈◊〉 all our enemies 3. Because no adverse power can ever prevaile against them that are in 〈◊〉 world to come They are firmly established in Christ. Hypocrites are said to taste of these powers in that they have such an appreâ—…sion of that surpassing glory as to be enamoured and affected there with as he 〈◊〉 said Blessed is he that shall eat bread in the kingdom of God Luk. 14. 15. Balaaâ—… 〈◊〉 a taste hereof which moved him to say Let me dye the death of the righteous 〈◊〉 let my last end be like his Num. 23. 10. Though that glory and happiness be 〈◊〉 concealed from our sight and sense yet by faith and that a temporary faiâ—… it may be discerned and tasted Thus they who are enlightned and have 〈◊〉 of the heavenly gift and have been made partakers of the Holy Ghost and 〈◊〉 tasted the good word of God may also taste the powers of the world to come This step of an hypocrites ascending towards heaven is apparently higheâ—… 〈◊〉 all the rest The things themselves are the greatest priviledges of Saints and a 〈◊〉 of them far surpasseth all the former tastes Hereby an hypocrite in conceipt may be as it were rapt out of his body and out of this world into heaven and he may be brought lightly to esteem all this world in comparison of the world to come It was the greatest prerogative that any had who dyed in the wilderness to seâ—… the Land of Canaan which was vouchsafed to Moses alone Deut. 34. 1. Even so it is the greatest priviledge of any that never enter into that glory to have this taste of the powers of the world to come In this priviledge there is a great difference betwixt the hypocrite and upright in that the hypocrite contents himself with a bare apprehension of such excellencies and a presumptuous conceit of some right that he may have thereunto but he doth not thorowly examine himself whether he be fitly qualified for the same nor is â—…e carefull to get true and sure evidences thereof which the upright with the utter-most of his power indevoureth to do Briefly to sum up all these are the steps whereupon such as miss of salvation may ascend towards it 1. Their mind may be supernaturally enlightned in the mysteries of the word 2. They may have Faith in those heavenly promises which by the word of God are revealed 3. They may have spirituall fruits of faith wrought in them by the Holy Ghost as outward restraint from sin practise of many good things inward joy c. 4. A sweet apprehension of the Gospel to be that good word of grace which bringeth salvation unto all men 5. An inward sight and sense in spirit of that eternall glory and happiness which is provided for the Saints Seeing that an hypocrite may go thus far and yet come
Mâ—…sse Virgin Mary Peter and sundry other Saints but it is also used in their publicâ—… Courts and soleâ—… oathes thus by God and the Virgin Mary by God and the Holy Gospell yea it is also justified by their Divines The Rhemists in their Annotations on Matth 23. 21. have this glosse swearing by creatures as by the Gospell by Saints is all reâ—…erred to the honour of God whose Gospell it is whoâ—…e Saints they are Answ. 1. Their manner of referring that which they do to the honour of God is without and against Gods word and this conceit hath been the occasion of most of their Idolatry 2. Gods honour is simply to be referred to himselfe and not relatively in and through his creatures I am the Lord saith he That is my Name and my glory will I 〈◊〉 〈◊〉 â—…ther neither my praise â—…o graven Images Isa. 42. 8. 3. That manner of referring honour to God drawes mens mindes from the Creator to the creature They have in such an oath their minds so fixed on the creature by whom they swear as they think not on God Herein Papists do justifie Pagans who swear by their false Gods as Laban did Gen. 31 53. Scholars in their ordinary Grammer Scholes yea and in universities too and in other places where they write or speak Latin do justifie the practise of heathens herein by 〈◊〉 the very words and phrases of the heathen which were concisâ—… formes of their swearing by their Idols such as these Hercle Mehercle Pol Aedeâ—… Diâ—… immortales with the like Profane persons among us do herein exceed both Papists and Pagans Scarce a creature can be thought on by which they do not swear They swear by the heaven by the Sun by the light and by all the host of heaven They swear by all things on earth that are for mans use as bread meat drink monâ—…y fiâ—… and what not They swear by the parts of man as soul heart body head and other parts They swearby the body of Christ himself by his blood by his wounds by his crâ—…ss c. They swear by graces and vertues as faith truth honesty with the like They swear by meer toyes As the Gileaâ—…ites and Ephraimites were distinguished by their manner of speech Iudg. 12. 6. so may Pagans Papists profane and pious persons â—…e distinguished by their manner of speech Pagans swear by fâ—…lse Gods Papists by Saints profane persons by mute things pious persons only by the true God and that on just occasion and in a due manner §. 124. Of Swearing things unlawfull A Third error is either to swear or to cause others to swear that which is unlawfull Into this error do Papists fall many wayes 1. They swear and cause others to swear that which oft proves to many impossible as perpetuall continency For they who admit any into religious orders 〈◊〉 them vow and swear perpetuall continâ—…ncy and all that enter into such orders among them do vow and swear as much Now it is not in mans power to be perpetually continent To many it is a matter of impossibility Christ speaking of this point thus saith He that is able to receive it let him receive it Matth. 19. 1â—… Hereby he implyeth that some are not able it is not possible for them to be â—…nent at least in a single estate without the benefit of marriage 2. They take children that have Parents living into religious orders without and against their Parents consent which children being so taken in they cause 〈◊〉 swear obedience to these orders yet such children are not in capacity to keep 〈◊〉 oath They are under the power of their Parents who have authority to 〈◊〉 void their oath 3. They make many to swear things uncertain as in the case of regular â—…ence They who are placed under such and such Superiours must swear to do what their Superiours shall enjoyn them though when they take the oath 〈◊〉 know not what they will enjoyn The rule of this blind obedience is that which Absalom gave to his servants in these words have not I commanded you 2 Sam. 〈◊〉 28. On this ground have many zealots attempted to commit Treasons and â—…thers and received the reward of Traytors and Murtherers To this head may be referred oathes of giving what others shall desire though they know not what those others wil desire The head of Iohn the Baptist was 〈◊〉 〈◊〉 by this meanes Matth. 14. 7 8 9. 4. They bring sundry of their profession to swear things apparently sinfull 〈◊〉 they who bound themselves under a curse to kill Paul Acts. 23. 12. Many Popish hot-spurs did swear to murther Queen Elizabeth whom God preserved from all their plots §. 125. Of equivocation upon oath A Fourth error is to swear deceitfully which is commonly called equivocation This is a most undue kind of swearing whereof Papists are in a high degree guilty There is a kind of verball equivocation when a word or sentence may be diversly taken which is a rhetoricall figure as when Christ said our friend Lazarus sleepeth and his Disciples thought that he had spoken of taking rest in sleep Joh. 11. 11 13. But the equivocation which we speak of is a mentall equivocation and that is when a man sweareth a false thing yet so as he reserveth something iâ—… his mind which if it were uttered would make the speech true as if one guilty with others be upon oath demanded whether he ever saw such an one answereth I never saw him though he have seen him often and well know him reserving this clause in his mind in heaven which expressed maketh the answer true but it iâ—… nothing to the mind of him that propounded the question neither can any such matter be fetcht out of the words so as such an oath commeth nothing short of perâ—…ury The end of an oath in determining controversies would thus be taken away Notwithstanding those enormous consequences of equivocation Papists use to equivocate not only all their life time but also upon their death beds 〈◊〉 Tresham one of the conspirators in the Gun-powder Treason a little before his death protested upon his salvation that for sixteen years before that time he had not seen Henry Garnet Superiour of the Iesuites in England and yet both the said Henry Garnet himself and sundry others confessed that the said Garnet and Tresham had within two years space been divers times together and mutually conferred one with another Garnet being then asked what he thought of Treshams Protestation answered that he thought he made it by equivocation This kind of deceit Papists have taken from Arrius an ancient Hâ—…retick who being to be freed out of banishment if he would professe the Nicene faith caused the Articles of his own hâ—…retical faith to be written in a Paper and put them into his bosome and in the presence of those who were to take his protestation immediatly after the Articles of the Nicene faith were read unto him laying
this circumstance of time for ever which hath reference not only to the time of this life but also to everlastingnesse They are so perfected in this world as they shall remain perfect in the world to come Of the phrase here translated for ever see v. 12. § 36. This giveth evidence of the perseverance of Saints If they be perfected for ever they shall never finally fall away The ground of this perseverance resteth on the efficacy of Christs sacrifice Of Saints perseverance see chap. 2. v. 6. § 68 c. §. 40. Of Sanctified ones THe persons that are perfected by Christ are here said to be them that are sanctified Of the meaning of this word sanctifying see Chap. 2. v. 11. § 102 103. Among other significations the word sanctified is used for setting apart to a sacred use or end and also for making a thing holy In the former sense it here implyeth that Christ perfecteth such as are set apart by his Father even such as by Gods eternal decree are ordained to life These are they that are given to Christ by his Father Ioh. 6. 37. Eight times doth Christ make this the ground of that which he did namely that such and such were given unto him of God Ioh. 17. 2 6 7 9 11 12 24. Cleerly is this manifested by the Apostles golden Chain the first link whereof is predestination Rom. 8. 30. Hence is it said that as many as were ordained to eternall life believed Act. 13. 48. 1. This cleerly manifesteth the freenesse of Gods grace towards them that are perfected by Christ. 2. It is an argument against the universality of redemption See Chap. 2. v. 9. § 81. 3 It inciteth those who are perfected to give the glory thereof to God it is he that hath made the difference betwixt them and others Matth. 11. 25. Rom. 11 35 36. In the latter sense as sanctification is put for making holy the application of that act of Christ in making perfect manifesteth that sanctification is an evidence of perfection They who are made perfect are such as are made holy Not that sanctification as distinguished from justification is perfect in this world but that it compriseth under it also justification Indeed men are perfectly justified here in this world but the perfection of their sanctification is reserved to the world to come There spirits of just men are made perfect Chap. 12. v. 23. 1. They who are made perfect are also made holy by reason of that cleansing virâ—…e which accompanieth the merit of Christs blood Chap. 9. v. 14. This was evidenced by the water and blood that issued out of Christs side on the Crosse Ioâ—… 19. 34. 2. It is a proper work of faith whereby we are justified to purifie the heart Act. 15. 9. 1. Hereby we may gain evidencence of Christs mighty work on earth in perfecting us Sanctification is a work of the Spirit in us for by sanctification soul and body with all the powers and parts of them are altered from their natural disposition So as this work is sensible yea and visible and thereupon it will be a good help to find out our spirituall disposition 2. This is a strong motive to labour after sanctification both the getting and also for the increasing of it Hereof see Chap. 3. v. 1. § 5 c. §. 41. Of the resolution of Heb. 10. v. 11 12 13 14. Vers. 11. And every Priest standeth daily ministring and offering oftentimes the same sacrifices which can never take away sins Vers. 12. But this man after he had offered one sacrifice for sins for ever sat down on the right hand of God Vers. 13. From henceforth expecting till his enemies be made his footstool Vers. 14. For by one offering he hath perfected for ever them that are sanctified IN these four verses the perfection of Christs sacrifice is declared and that two wayes 1. Comparatively v. 11 12 13. 2. Simply v. 14. The comparison is betwixt legal Priests and Christ. This comparison consisteth of two parts 1. The insufficiency of what legal Priests did v. 11. 2. The alsufficiency of what Christ did v. 12 13. Vers. 11. In setting down the insufficiency of what Priests did is declared 1. The evidences whereby it was manifested 2. The matter wherein it consisted The evidences are five 1. The variety of persons every Priest 2. The inferiority of their services stand ministring 3. The multiplicity of sacrifices manifested hy the plural number Sacrifices 4. The frequency of offering them in these words daily oft times 5. The kind of sacrifices In this word the same The matter wherein the insufficiency of legal sacrifices consisteth is that they cannot take away sinnes They were offered for sins yet could not take them away Vers. 12. In setting down the sufficiency of what Christ did the like method is observed For there is declared 1. The evidences whereby it was manifested 2. The matter wherein it consisted 1. The evidences were 1. The singularity of the person This man 2. The unity of sacrifice one sacrifice This is amplified 1. By the manner of using it It was offered 2. By the end of it for sins 3. By the continual vigour of it for ever 3. The authority of him that offered he sat down This is amplified 1. By the height of his exaltation at the right hand of God 2. By his continuance there v. 13. Vers. 13. That continuance is 1. Generally propounded in this phrase for ever 2. Particularly described 1. By the beginning of it from henceforth This is amplified by an act of Christ in this word expecting 2. By the continuance thereof This is illustrated by an effect which is to subdue his enemies set out in this metaphor till his enemies be made his foot-stool Vers. 14. The matter wherein the sufficiency of Christs sacrifice consisteth is set out by an effect It maketh perfect This is amplified 1. by the means whereby that perfection is effected an offering Illustrated by the unity of it one 2. By the continuance thereof for ever 3. By the persons perfected them that are sanctified §. 42. Of Observations raised out of Heb. 10. v. 11 12 13 14. Vers. 11. I. THere were many legall Priests This phrase every Priest implyeth many See § 32. II. Priests ministred as servants For they stood ministring See § 33. III. Priests oft offered their sacrifices They did it daily and Often times See § 34. IV. The Priests held close to those sacrifices which God enjoyned They still offered the same and no other See § 34. V. The Priests rffered many sacrifices This is implyed under the plural number sacrifices See § 34. VI. Legal sacrifices could not take away sin This is plainly expressed See § 34. Vers. 12. VII Christ did what the Priests could not The particle of opposition BUT intends thus much See § 35. VIII Christ was the one only Priest of the New Testament This word this man intends as much See § 35. IX
the Churches Conquest on Exod. 17. 11. § 43. There is no grace wherein and whereby God is more honored then by Faith Heereof see more in the whole Armour of God on Eph. 6. 16. § 7. Great also is that good which Faith bringeth unto man see ibid. § 8. Besides Faith of all graces doth most strip a man of self-conceipt For boasting is excluded by the Law of Faith Rom. 3. 27. Faith is as an hand stretched out to receive what a man knowes he hath not of himself yea it is stretched out as far as God himself Hereby the believer giveth evidence 1. That he needeth such and such blessings 2. That they are not to be had in himself 3. That they cannot be received from any creature If they were he would not reach out his hand so far beyond all creatures Faith therefore so drives a man from himself and from other creatures as it maketh him rest wholy and only upon God This teacheth us how to make our appearing before God acceptable to him and withall how to make our prayers powerfull and prevalent with him namely by Faith Faith resteth on Christ for acceptance with God and faith is to prayer as fire to powder See hereof the Churches Conquest on Exod. 17. 11. § 43. There also are directions given for exercising faith in prayer The Apostle amplifieth this gift of faith by this property thereof full assurance In this assurance consisteth the excellency of faith Such a faith had Paul Rom. 8. 38. and Abraham Rom. 4. 21. and Iob 19. 25. and the disciples of Christ Iohn 6. 69. Yea and all sound Christians 1 Iohn 4. 16. Obj. These had an extraordinary spirit Ans. The Apostle indefinitely saith of all sound Christians We have the same Spirit of Faith 2 Cor. 4. 13. Papists make this a doctrine of presumption others of desperation To these both may this text be opposed Papists are ignorant of the ground of assurance which is not simply in faith as an act of ours but in Gods promises and the truth of them It is not in our holding Christ but as is it an evidence of Christs holding us Rom. 8. 39. 39. If the differences betwixt faith and presumption be duely weighed we shall finde that assurance is farr from presumption Of the difference betwixt these See the whole Armour of God on Eph. 6. 16. Treat 2. Part. 7. Of Faith § 88. Those other which make assurance a doctrine of desperation do not well weigh the degrees of assurance For so much as there is of the truth of Faith so much there is of assurance Of a strong faith there is a full assurance of a weake faith but a weake assurance even such as may stand with doubting Hereof see the whole Armour of God on Eph. 6. 16. § 39. This teacheth us to use all means whereby we may attaine to this assurance A direction for attaining hereunto is set down in the Churches Conquest on Exod. 17. 11. § 43. §. 66. Of Conscience and the evill thereof THe third vertue required for a right manner of drawing neere to God is Sanctiâ—…ie which is thus expressed having our hearts sprinkled from an evill conscience and our bodies washed with pure water This sheweth that sanctification consisteth in the renovation of soul and body The former is set down in these words having our hearts sprinkled c. The latter in these and our bodies washed c. The heart is the innermost part of a man as hath been shewed Chap. 3. v. 8. § 79. It is here put for the whole soul of a man as is evident by the other part of a man from which this is there distinguished namely the body He useth the plurall number hearts because he giveth his advice to many even to all that professe the Christian faith This metaphor of sprinkling hath reference to the Law whereby blood and water were sprinkled upon persons uncleane to clense them See hereof Chap. 9. v. 13. § 71 72. A right applying of Christs blood to sinful souls is hereby intended Foâ—… nothing but Christs blood can cleanse mans heart from sin To be sprinkled from an evill conscience is by sprinkling to be freed or cleansed from an evill conscience To shew that his own heart needed clensing as well as others he useth the 〈◊〉 person plurall our hearts The filth from which he would have the heart to be clensed is here stiled 〈◊〉 evill conscience Of the notation of the word conscience of the nature of it of the kindâ—… of it Good Evill and renewed and of the extent of it See Chap. 13. v. 18. § 155. The Conscience is evill when through sluggishnesse it neglecteth to performe the dutie for which it was placed in man which was to check him and restrain him from sin or otherwise iâ—… so out of measure clamorous as it bringeth man to dispaire By this description it appeareth that the very heart is polluted See Chap. 3. v. 1â—… § 127. But withall it is here manifested that the blood of Christ applyed unto us clenseth us from the pollution of conscience As is shewed Chap. 9. v. 1â—… § 82 83. How great a benefit this is iâ—… made evident in the recovery from Apostacy on 〈◊〉 15. 31. § 21. Where the damage of a restlesse and senselesse conscience is discovered The evill of no other power of the soul can more to the full set out mans misery then the evill of conscience The conscience iâ—… evill in two respects 1. In regard of the quality of it for as all other powers of soul and parts of body it is deprived of that integrity wherein it was first created and also depraved with a contrary qualitie The depravation thereof is manifested either by not doing that dutie which properly belongeth to it or by doing it amisse 2. In regard of the object when there remaineth evil in the soul for the conscience to work upon that past present future yet the conscience doth not that work which it should For sin past and present it believes not the pardon of them And as for sin to come there remaines a purpose to continue in it as Ier. 44. 17. and so no reâ—… Thus is conscience accessary to all the evill of a mans soul and in that respect very evill in it self Hence it followeth by just consequence that it is necessary that a mans soul be pâ—…ged from an evill conscience They who have retained an ill conscience have bâ—…n much blamed 1 Tim. 4. 2. Tit. 1. 15. But men have rejoyced in the testimony of a good conscience Heb. 13. 18. and of a clear conscience Acts 23. 1. and of â—… pâ—…re conscience 1 Tim. 3. 9. with such kinds of conscience an evil conscience cannot stand no more then darknesse with light There can be no peace where there is an evill conscience Isa. 57. 21. The terror of an evill conscience will manifest its self either
good respect unto them §. 150. Of mens Souls for which Ministers watch THis point concerning a Ministers watching is very much illustrated by that proper subject whereabout they watch here styled Souls The Soul is the principal part of a man that whereby a living man is distinguished from a dead carcasse and a reasonable man from a bruit beast Upon the soul of a man depends the happinesse or misery of the body An holy soul makes an happy body A wicked soul a miserable body If the soul when it departs from the body be assumed to celestiall Glory the body when it is raised shall be made a glorious body but if the soul upon departing from the body be cast into hell the body at the Resurrection will likewise be cast thereinto This object the Soul of a Ministers watching puts a difference betwixt the Ministerial function and other functions whereof some are for the outward estate of man Civil Magistrates are for maintaining outward peace Judges Justices all sorts of Lawyers for maintaining mens rights in their Lands Inheritances Goods and Chattels The manifold Trades of people for Apparel and such like things as are needfull for the body Physicians for preserving the health of the body and curing the diseases thereof but Ministers for their souls for the present Edification and future Salvation of them From hence we may well observe That of all functions the Ministerial function is the most excellent in the kinde thereof the most needfull and the most beneficiall As the soul is more excellent then the body then mens outward estates then their corporal food apparel and other needfull things So is the function of a Minister more excellent then other functions The like may be said of the need and benefit of a Ministers function § 151. Of Ministers giving an account A Motive to put on Ministers to watch for their peoples souls is thus expressed As they that must give account Giving an account is the motive The particle AS implieth the manner of performing the duty even so as they that must give account The Greek word translated give is a Compound The simple Verb signifieth to give Matth. 5. 42. The Compound signifieth to return or render a thing and so it is oft translated The Lord of the vineyard letteth out his vineyard to such as will render him the fruits thereof Matth. 21. 41. So here the Lord appointcâ—…th Ministers to be Guides to his people and they return or render that due which he requireth of them Of the word translated Account See Chap. 4. v. 13. § 79. This giving of an account is set down as a matter of duty The word must is not expressed in the Greek but implied under a Participle thus As giving an account that is as knowing that an account is to be given and as willing to give up their account So as there is both a necessity and also a duty implied under the forelaid phrase That which as a necessity lieth upon them and they cannot avoid but must do that willingly they submit unto and as a duty will do and so turn a necessity into a virtue This motive of giving an account is of great force to stir up all sorts to be diligent and faithfull in well imploying and improving to the best advantage that they can the talent that is committed unto them This moved him that had received five talents to do his best endeavour to gain other five talents and him that had received two to gain other two For every one of us shall give account of himself to God Rom. 14. 12. Every one of us sooner or later shall hear this charge Give an account of thy Stewardship Luk. 16. 2. Not only the faithfull but also the slothful shall do this The slothfull servant was called to his account Mat. 25. 24. Upon this account followeth the unalterable doom of everlasting blisse or everlasting woe Matth. 25. 21 30. It must needs therefore make them who duly consider it diligent and faithful It was upon this account that the Apostle said Knowing the terrour of the Lord we perswade men 2 Cor. 5. 11. It will be in this respect very usefull to have the account which we are to give unto our Lord in minde and seriously to think thereon before hand that we may be the rather moved to diligence in doing what is committed to our charge and in doing it after a right manner so diligently so faithfully so sincerely so zealously so constantly as they who in giving their account look to be accepted and rewarded of God as the two faithfull servants were Matth. 25. 21 23. This account to be given of souls giveth proof of the weighty burthen that lieth upon a Ministers shoulders He is to answer and account for their souls who are under his charge Now who is sufficient for this The consideration hereof hath made many afraid to enter upon this calling as Moses Exod. 4. 10. Jer. 1. 6. and others Many Ministers though well fitted and enabled unto this Calling by God yet enter upon it with much fear and trembling not daring to take it upon them till they have sure evidence that they are called of God thereunto that so they may cast their whole burthen upon God and so do their best endeavour that no soul may perish thorow their negligence If any so perish their bloud will be required at the Ministers hands But if Ministers do their best endeavour to establish the righteous and to convert the wicked yet prevail nought then the Minister hath delivered his soul though his people perish Ezek. 3. 19 21. When a Prophet complained That he had laboured in vain and spent his strength for nought he comforted himself with this his judgement was with the Lord and his work with his God Isa. 49. 4. §. 152. Of these words That they may do it with joy and not with grief for that is unprofitable for you THis phrase That they may do it with joy is set down in manner of an end even of an end of some thing going before Now it may have a double reference either to the duty of obedience required of people to their Ministers or to the watching of Ministers over their people The former reference implieth that people should to this end obey their Pastours that the Pastours may with joy give up their account concerning their people The later intendeth that Pastours do the more carefully watch over their peoples souls that in respect to themselves whatsoever the issue be to their people they may give up their account with joy I suppose the former reference to be here especially meant and that by reason of this last clause in the verse For this is unprofitable for you So then the obedience of people to their Ministers is an especial means of moving them to give up their account with joy to give it up comfortably and chearfully much rejoycing that
set forth a meer resemblance or likenesse of a thing as Mat. 7. 26. 13. 24. But here it is taken for more then a bare resemblance even for a participation of essence In the former respect we may say of a picture It is made like such a man but in the latter respect we may say of a childe who partakes of his Fathers nature in the substance constitution disposition and manifold affections and passions He is made like unto his Father A word sprouting out of the same root is used by the Apostle to set out Christs participation of our nature as thus God sent his Son in the likenesse of sinfull flesh Rom. 8. 3. And thus Christ was made in the likenesse of man Phil. 2. 7. A like word is used to set out the identity of the glory of the Son with the glory of the Father We beheld his glory the glory as of the only begotten of the Father Joh. 1. 14. Thus this word here answereth to that likewise v. 14. See § 139. These words of likenesse are used to set out both the reality of a thing and also an apparent manifestation thereof The Apostle here intends the very same thing that he did before under these phrases All of one § 104. He also himself likewise took part § 139. He took on him the Seed of Abraham § 159. 162. All these phrases and this here in the Text with emphasis demonstrate the truth and reality of Christs humane nature that he was a man such a man as we are §. 169. Of this generall all things wherein Christ was made like to man THough every particular be comprised under this generall all things yet they may be ranked under such heads as will shew that they were very many Those Heads are these 1. The essentiall parts of mans nature which were soul and body 2. The powers of his soul as Understanding and Will together with his affections Both liking as Hope Desire Love and Joy and disliking as Fear Anger Hatred Grief and all manner of senses Both internal as the common sense phantasie and memory and external as Sight Hearing Smelling Tasting Feeling 3. The several and distinct parts of the body whether inward or outward which are very many and well known The outward especially 4. The growth of the parts of Christs body and endowments of soul. As other men so Christ at first was little He was nine moneths in his mothers womb being born he was wrapped in swadling clothes and carried in arms Luk. 2. 7 28. He also encreased in wisedome and knowledge Luk. 2. 52. Hereby is proved a growth in powers of soul and parts of body 5. Sundry infirmities of Soul Besides the affections before-mentioned He grâ—…aned in the Spirit and was troubled Joh. 11. 33. and was afflicted with other soul-sufferings whereof See § 76. Sundry infirmities of body as hunger thirst cold wearisomnesse sleepinesse fainting mortality 7. Manifold temptations Of Christs temptations and other afflictions See § 96. 8. Manifold afflictions Of Christs temptations and other afflictions See § 96. §. 170. Of Sin and Sicknesses wherein Christ was not like man TRue it is that Christ was not subject to sin He was holy harmlesse undefiled separate from sinners Heb. 7. 26. He was pure in his conception Luke 1. 35. He knew no sin 2 Cor. 5. 21. He did no sin neither was guile found in his mouth 1 Pet. 2. 22. We reade not that any sicknesse ever seised upon him Nor defect of nature as blindenesse lamenesse deafnesse dumbnesse or any other the like Hereupon a Question is moved How it can be true that Christ was made like man in this general extent all things Answ. 1. Generals admit some particular exceptions The Apostle himself thâ—…s expresseth the exception of sin He was in all points tempted like as we are yet without sin Heb. 4. 15. 2. Though sin in our nature be an inseparable adjunct yet is it not essentiall thereunto A man may be a true man though he have no sin in him instance Adam in his Innocency and glorified Saints after the Resurrection 3. Christ as Surety for sinners was like to sinful men In that our sins were imputed to him and he bare the burthen of them Thus it is said that He was made sin for us 2 Cor. 5. 21. But to be himself tainted with sin was not possible by reason of the Union of his humane nature with his divine If such a thing could have been it would have crossed the main end of his being like unto man namely to be â—… Mediator betwixt God and man To make satisfaction for the sins of others c. As for sicknesses and other-like infirmities they were personall and not insepâ—…rable from mans nature For there are many particular men that were never blinde deaf dumb lame sick of the Palsie Pleurisie and other particular diseases Besides sicknesses and other personall infirmities would have been an hinderanee to those works which he was to accomplish for our redemption They would have kept him from going up and down to preach the Gospel and to do sundry other good things Act. 10. 38. Sight wrought compassion in him Mark 6. 34. Hearing others cries moved him to help them Mark 10. 48 49. By his speech he comforted such as were in distresse Matth. 9. 2. Had he wanted those parts he had been much hindered Obj. It is said that himself took our infirmities and bare our sicknesses Matth. 8. 17. Answ. Those phrases are used of Christs removing and taking away from sundry men sundry infirmities and sicknesses which he did with such compassion as he might seem to bear them himself in regard of a fellow feeling §. 171. Of the ends why Christ was made like to man in all things THe ends why Christ might be made like to man in the foresaid universall likenesse were such as these 1. To give a surer evidence of the truth of his humane nature Thus this is a confirmation of this great article of our Christian faith that Christ was a true man 2. To give assurance of his compassions towards us in regard of our infirmities Heb. 4. 15. 3. That no gifts or parts of Learning Wisdom Purity or any other excellency exempts men from infirmities for who more excellent then Christ. Thus this is a ground of contentation 4. To demonstrate that infirmities and afflictions simply considered in themselves are no arguments of Gods displeasure or indignation Thus this is a ground of patience 5. To be an example that we might have a pattern for well carrying our selves in such cases Thus this is a direction 6. To make them more easie to us For Christ by putting his shoulder under the burdens that lie upon us hath taken away the greatest heavinesse of them and made them to us portable This is a ground of incouragement 7. To sanctifie them unto us For whatsoever Christ underweut he sanctified He sanctified Divine Ordinances by observing
created man in his own Image Gen. 1. 27. This Image of God the Apostle expoundeth to be holinesse Eph. 4. 24. It is the greatest excellency that can be conferred on a creature to be after the Image of his Creator that is like unto him 2. Nothing so fits us for glory as holinesse Not Riches For they profit not in the day of wrath Prov. 11. 4. The rich man when he died went to hell Luke 16. 23. Not Dignity nor Power For the Kings of the earth and the great men and the chief Captains desired to be hid from the wrath of the Lamb Rev. 6. 15 16. Not worldly Policy Ahitophel was so eminent in policy as his counsell was as if a man had inquired at the Oracle of God 2 Sam. 16. 23. Yet he hanged himself 2 Sam. 17. 23. Not immunity from death for many wicked men shall be living at the moment of Christs coming to judgement and thereupon shall not die 1 Cor. 15. 51. Not the resurrection of the body For there is a resurrection of damnation Iohn 5. 29. Not immortality For the devils are immortall Not any thing at all without holinesse Without which no man shall see the Lord Heb. 12. 14. 3. Nothing makes such a difference betwixt persons as holinesse and unholinesse Herein lay the difference betwixt man in his intire estate and corrupt estate Adam before his fall and after his fall had the same soul and body in substance and the same faculties of one and parts of the other But his holinesse in soul and body was lost that made the difference This makes the difference betwixt the regenerate and unregenerate Holinesse is it which makes the greatest difference betwixt good Angels and devils Devils retain a Spirituall and Angelicall substance Take holinesse from good Angels they will be devils Adde holinesse to devils they will be good Angels 4. Holinesse is the greatest glory in heaven One were better be holy in hell then unholy in heaven Holinesse would make hell to be no hell as the fire in which Gods three faithfull servants were was to them no fire Dan. 3. 27. And unholinesse would make heaven to be no heaven 5. Holinesse is the excellency of Gods excellencies They who best know what is Gods chiefest excellency thus double and treble this Attribute Holy holy holy is the Lord of Hosts Isa. 6. 3. Rev. 4. 8. Holiness is the excellency of Gods Eternity Omnipotency Immutability Wisdom and other Divine Attributes Were it possible that holiness could be severed from them it might be said of them Where is the glory 1 Sam. 4. 21. Eternity without holiness would be so much the worse The longer the worse So Omnipotency the more mighty if unholy the more dangerous So Wisdom without holiness the more crafty to hurt So Immutability without holiness the more resolute in mischief Therefore God is said to be Glorious in holiness Exod. 15. 11. This adds a glory to all his excellencies That life of God from which the Gentiles are said to be alienated Eph. 4. 18. is holiness So as holiness is not only the life of Angels and of others in heaven but even of God himself It makes us live as God lives and work as God works As the excellency of holiness is very great so also is the utility thereof If it be demanded What is the profit thereof we may answer as the Apostle did of circumcision Rom. 3. 2. Much every way For this is that Godliness which is profitable unto all things having promise of the life that now is and of that which is to come 1 Tim. 4. 8. Promises of temporall and spirituall blessings in this life Promises of freedom from damnation and of fruition of salvation in the life to come are appropriated to Saints who are the holy ones here spoken of These are they of whom the Apostle saith Whether the world or life or death or things present 〈◊〉 things to come all are yours 1 Cor. â—…3 22. From the foresaid excellency and utility of holiness followeth an absolute necessity thereof It is better for us not to be then not to be holy It is as necessary at happiness it self Without holiness no man shall see God Heb. 12. 14. They shall neither have any spirituall communion with God here in this world nor partake of that celestiall communion which is called a beatificall vision which surpasseth all humane expression and apprehension It is such as eye hath not seen nor ear heard nor ever entred into the heart of man 1 Cor. 2. 9. §. 8. Of Gods respect to Saints in making them holy THat which hath been shewed of the excellency utility and necessity of being holy affordeth an instruction about that good respect which God beareth to his Saints For he makes them partakers thereby of his greatest excellency yea even of the excellency of his excellencies The Apostle to this purpose saith that we are partakers of his holiness Heb. 12. 10. In this respect they are styled The people of his holiness Isa. 63. 18. This is more then if he had indued us with his power or with his wisdom or with any other like Divine Attribute When a King enquired What shall be done unto the man whom the King delighteth to honour answer was made Let the royall apparell which the King useth to wear be put on him and the Crown royall be set upon his head Esth. 6. 7 8. Holiness is Gods royall Robe it is his royall Crown Well therefore may it be said of Saints decked with this holiness Behold the men whom the King of heaven delighteth to honour This honour have all his Saints Praise ye the Lord Psal. 149. 9. §. 9. Of the worlds perverse esteem of Holiness THe corrupt and perverse judgement of the men of this world is hereby also manifested in that they do meanly esteem so excellent a thing as holiness is They esteem nothing less worth nothing more base nothing more vile Herein they shew themselves like swine which trample precious Pearls under their feet Matth. 7. 6 The Apostle speaking of himself and other holy brethren thus seâ—…s out the worlds account of them We are made a spectacle unto the world and 〈◊〉 Angels and to men We are made as the filth of the world and are the offâ—…couring of all things to this day 1 Cor. 4. 9 13. We need not search after former ages of old 〈◊〉 for proof hereof the very times wherein we live give too evident demonstration hereof This may seem strange that so precious a thing as holiness should be so vilified But if we well weigh the persons that so basely esteem it we cannot think it strange In their disposition they are as hogs and dogs Christ therefore would not have that which is holy given to them That grave just severe censure which the Lord giveth of them Mat. 7. 6. is enough against this corrupt opinion of the world §.
two-edged weapon as the Word is Slighting Gods Word hath been the cause of severe judgements â—… 〈◊〉 2. 25. 2 King 17. 14. 2 Chron. 36. 16. 3. Apply Gods Word to thy sinnes It is a sword whereby thou mayest 〈◊〉 them down As Ministers in their Ministry must do this to others so every 〈◊〉 to himself Against prophanenesse apply Heb. 12. 16. Against hypocrisie Mâ—… 24. 51. Against swearing Ier. 23. 10. Against unmercifulnesse Iames 2. â—… Against whoremongers and adulterers Heb. 13. 4. Against liars Rev. 21. 8. So 〈◊〉 other cases 4. Let all evil doers fear This sword of the Word of all other swords shall 〈◊〉 be born in vain Rom. 13. 4. This sword pricked the Iews in their heart Act. â—… â—… This made Felix tremble Act. 24. 25. This struck Ananias and Saphira 〈◊〉 Act. 5. 5. Though these were extraordinary judgements and do not ordâ—… fall out yet assuredly the souls of evil doers are ordinarily struck dead 〈◊〉 with 5. Make use of both edges of the Word because it is a two-edged sword Make use of the Law and of the Gospel for slaying thy corruptions 6. Have this sword alwaies in a readinesse As Gentlemen use to have thâ—… swords Have the Word of God in readinesse to defend thy self against all 〈◊〉 of assaults and also to repell and drive away thy spirituall enemies 7. Let them who are in Authority lift up this sword of the Word of God in 〈◊〉 places where they have Authority for suppressing evil doers and encouraging 〈◊〉 that do well Rom. 13. 4. §. 72. Of the Word a spirituall Sword THe Apostle to make good what he had said of the sharpnesse of the Word namely that it is sharper then any two-edged sword setteth down an indectiâ—… of sundry powerfull effects which are such as cannot be effected by any material sword No materiall sword can pierce to the dividing asunder of soul and spirit â—… but the Word can so farre pierce Therefore no materiall sword is so sharp as the Word If we well observe the kindes of effects produced we shall finde them all to be spirituall Thence we may inferre that the Word is a spirituall sword It is iâ—… 〈◊〉 respect styled The sword of the Spirit Eph. 6. 17. Such is the whole armâ—…â—… God described Eph 6. 14 c. For man consisteth of a soul which is spirituall as well as of a body Thoughâ—… materiall sword may be usefull for the body yet the soul singly considered in 〈◊〉 by it self hath no need of it Besides we have spirituall enemies whom a materiall sword can no way anâ—… and we are subject to spirituall assaults which cannot be repelled by corpâ—… weapons In these respects we have great need and use of a spirituall sword such as one as the Word is Hereby we have an evidence of the wise and good providence of God who â—…fordeth means answerable for our need every way corporall means for our 〈◊〉 spirituall means for our souls And as in wisdom he suffereth spirituall enemies to 〈◊〉 us with spirituall temptations so he furnisheth us with a weapon to resist â—…ose enemies and withstand those temptations It is therefore a point of egregious folly to account this sword a needlesse weapon or to be carelesse in the use of it But it will be our wisdom well to use it for our souls safety against all spirituall enemies and assaults §. 73. Of the Words dividing soul and spirit joynts and marrow THe first particular instance of the piercing power of the Word is that it divideth asunder soul and spirit The simple Verb whence the Greek participle being a compound here translated piercing signifieth to come But the Preposition with which it is compounded addes emphasis For the compound signifieth to come to or into Our English word pierce doth fully expresse as much Our former English thus translates iâ—… 〈◊〉 through How sarre the word pierceth is demonstrated in this phrase To the dividing asunâ—… of soul and spirit Of the Greek word translated dividing asunder See Chap. 2. v. 4. § 35. The things here said to be divided are soul and spirit Each of these words are 〈◊〉 put for the whole soul of man specially when they are singly set and joyned â—…ith the body by way of distinction as 1 Cor. 6. 20. Matth. 10. 28. But here both soul and spirit are put for particular distinct faculties The soul as distinguished from the spirit is put for the will and affections which are accounted inferiour faculties The spirit is put for the understanding or mind which is accounted the highest faculty commanding and guiding the rest Thâ—…s are they distinguished 1 Thess. 5. 23. Luk. 1. 36 37. The soul and spirit are as nearly and firmly knit together as any parts of the body can be yet the Word can divide them asunder and that not only by distinguishing the one from the other but also by discovering the severall desires and delights or dislikings and loathings of the soul and likewise of the castings plottings and contrivements of the spirit and all these both in good and evil things Some apply these words soul spirit to the naturall and regenerate parts of man to corruption and grace which in Scripture are commonly called flesh and spirit Gal. 5. 17. In this sense none can be here meant but such as are regenerate because none else have the spirit in that sense But the power of the Word as here intended is much manifested on those that are not regenerate These words following joynts and marrow are metaphoricall taken from the body and applied to the soul. The Greek Noun translated joynts is derived from a Verb that signifieth to fit or prepare I have espoused or fitted and prepared you saith the Apostle 2 Cor. 11. 2. Joynts are so fitted for that hollow place where they lie as they are as close and can as hardly be pierced or severed as the entire bone The substance of joynts is bony they are very bones so as a sword that easily cutteth asunder the thin skin and soft flesh may stick at the bony joynt and not cut it asâ—…nder By these joynts are meant resolute purposes of the minde obstinate resolutions of the will hard hearts feared consciences stubborn affections and passions Though a sharp two edged sword can hardly out asunder hard bony joynts yet can Gods Word easily cut asunder the aforesaid joynts of the soul. It can alter resolved purposes change obstinate wils beat down hard hearts rouze up feared consciences and subdue violent passions though they cleave so close to the soul as they may seem to be a part thereof How did Gods Word pierce the joynts of the soul of Ahab 1 King 20. 43. 21. 27. and of the Princes of Iudah Jer. 36. 16. and of Pilate Joh. 19 12. So in another kinde it pierced the joynts of the soul of Eli 1 Sam.
touched ones self and he himself 〈◊〉 weight or pain of them This word is used to set out the compassion which these Hebrews had of the Apâ—…stle in his bonds and it is thus translated Ye had compassion of me in my 〈◊〉 Heb. 10. 34. They so tendred him or were so affected towards him in his bonds as they would have been toward themselves in the like case according to that diâ—…ection which is given Heb. 13. 3. A Participle derived from this Verb is thus â—…nslated having compassion one of another 1 Pet. 3. 8. This word to sympathize is drawn from that Greek word Our English phrase touched with a feeling imâ—…eth that Christ is so affected with our miseries as if he himself lay under them and felt them as much as we To set forth the compassion of the Highpriest under the Law there is another compound derived from the same simple Verb which signifieth to have compassiâ—… with measure that is to have so much compassion as is sufficient Herein he was a type of Christ who hath indeed as much compassion as is requisite In this respect Christ is said to be a mercifull Highpriest in that he was made like to us See Chap. 2. v. 17. § 176. §. 89. Of the infirmities whereof Christ hath a fellow-feeling THe particulars whereof Christ is here said to have a feeling are comprised under this word infirmities The Greek word is a privative compound The simple Noun signifieth strength Thence a Verb which signifieth to strengthen â—… Peâ—… 5. 10. The privative compound hath a contrary signification which is to 〈◊〉 sick or weak Jam. 5. 14. Rom. 14. 2. So this Noun signifieth sicknesse Joh. 11. 4. 〈◊〉 any other weaknesse and infirmity 2 Cor. 12. 9 10. The plurall number infirmities is here used because they were very many They are said to be OUR infirmities because they were such as we have in their 〈◊〉 and because they were undertaken for our sakes In this respect he is afterwards in this verse said to be tempted like as we are We have infirmities of soul and of the severall faculties thereof and of the body and severall parts thereof both inward and outward yea all the temptations and afflictions from others whereunto we are subject may be comprised under inâ—… Of all these had Christ a feeling That which is here taken for grant that Christ was touched with a feeling of our iâ—…ities may be taken two waies 1. In reference to those infirmities wherewith he was in his own person afflicted These were such as we are subject unto as is shewed before He was herein made â—…ke to us See Chap 2. v. 17. § 169. 2. In reference to those infirmities wherewith we are afflicted Christ being our Head he had a fellow-feeling of them It is oft noted in the History of the Gospel that he was moved with compassion See Chap. 2. v. 17. § 176. As an evidence of Christs fellow-feeling of our infirmities he wept Ioh. 11. 35. Luke 19. 41. He groaned and mourned Mark 3. 5. He invited such as were â—…vy laden to come unto him Matth. 11. 28. He preached to the poor Matth. 11. 5. He comforted the afflicted Matth. 9. 2. and absolved the penitent sinner Lâ—…k 7. 47 48. Because we are most affected with outward evidences it is expresly noted that â—…e â—…ed the hungry cleansed the lepers healed the sick eased the pained gave sight â—…ring and speech to such as wanted them restored limbs raised the dead and dispossessed devils To shew that he had this fellow-feeling not on earth only but that he retaineth it even still in heaven he hath not only in generall said concerning his people He tâ—…t toucheth you toucheth the apple of mine eye Zech. 2. 8. but also in particular when his Church was persecuted he said to the persecutor Saul Saul why perâ—…est thou me Act. 9. 5. In this respect the Apostle calleth the afflictions of the Church The remnant of the afflictions of Christ Col. 1. 24. namely such as Christ through his compassion and fellow-feeling suffereth in his mysticall Body Obj. It cannot stand with Christs heavenly glory to have a fellow-feeling of â—…iseries Answ. This fellow-feeling ariseth not from any passion or proper suffering in soul or body but from the mysticall union which is betwixt him and his members He accepts kindnesses done to them as done to himself and accounts wrongs done to them as done to himself Mat. 25. 40 c. Christ is thus touched with the feeling of our infirmities that we might be the better perswaded to seek to him for succour in all our needs See Chap. 2. v. 17. § 176 in the end This doth much commend Christs tender heartednesse to us He doth every way respect both our weaknesse and our wretchednesse It becomes us oft to meditate hereon for strengthening our faith It is a great incouragement for us to go unto him especially if we consider how he was touched in his own person and by reason of his union with us Let us hereupon lay open our sores and griefs before him The more we are afflicted the more he will pity us §. 90. Of Christ being tempted as we are TO prove that Christ was touched with the feeling of our infirmities the Apostle sheweth how farre he was tempted This he bringeth in by a particle of opposition BUT which here importeth a reason of the aforesaid fellow-feeling which was because he was tempted To make this reason the more clear the Apostle thus expresseth the extent of Christs temptations in all points or according to all things even all things wherein it was needfull and usefull for him to be tempted How Christ was tempted and how many waies See Chap. 2. v. 18. § 182. It is further added like as we are or word for word after the similitude sâ—… is this very phrase translated Heb. 7. 15. Here the phrase is used after the Hebreâ—… manner for the Adverb like namely like to us Not unfitly therefore for sense is it here translated like as we Christ was tempted as we are tempted in that 〈◊〉 assumed the nature of our infirmities and thereby made himself subject to the infirmities of our nature Thus was he made like us and that in all things as is shewed Chap. 2. v. 17. § 68 69. This the Apostle doth here thus distinctly set down to assure us that Christ hath compassion on us and will succour and support us in all our infirmities and â—…stresses See Chap. 2. v. 18. § 186. §. 91. Of Christs being without sinne TO prevent a cavill against the foresaid truth that Christ was in all things tempted as we are the Apostle addeth this exception or limitation yet 〈◊〉 sinne Though Christ might be tempted to sinne yet could no sinne seize vpon him The purity of Christ is set out negatively thus without sinne to demonstrate the point more clearly
Isaac as well as Abraham 3. That oath was needfull to and usefull for the seed of Abraham generation after generation for the promise concerned them all §. 98. Of Gods swearing by himself THe Person by whom God swore is here expresly said to be himself He sware by himself So much is expresly affirmed in the History By my self have I sworn saith the Lord Gen. 22. 16. So Exod. 32. 13. Esai 45. 23. Ier. 22. 5. Amos. 6. 8. Object In other places other things are mentioned whereby God sware as his Soul his Name his Right Hand his Strong Arme his Excellâ—… his Holiness his Throne Answ. Those seeming other things are no other then God himself for there is nothing in God but God himself Faculties Properties Partes of body and other like things attributed unto God are no other then his very essence God is a simple pure being without mixture or composition Properties parts and other like things are attributed to God meerly by way of resemblance for teaching sake to help us who are but of shallow capacities and are brought to conceive divine mysteries the better by resemblances from such things That there is nothing but a simple pure being in God is evident by this title Iehova which implyeth all being and that by from and in himself So doth this stile which God giveth to himself to be distinguished from all others I am that I am Exod. 3. 14. In this respect sundry properties are applyed to God not only in the concrete thus wise true loving but also in the abstract as wisdome Prov. 8. 12 14. truth John 14. 16. 〈◊〉 1 John 4. 16. yea those things which are qualities in man being applyed to God are put for God himself thus the wisdome of God said Luke 11. 49. that is God himself and thus if the will of God will 1 Pet. 3. 17. that is if God will we thus translate it if the will of God be so This in generall may serve to satisfie that objection which may more fully be satisfied if wee distinctly consider the divers wayes whereby God in swearing bindeth himself to make good his word Of the bonds of an oath and of a particular applying of them to God See the Churches Conquest on Exod. 17. 16. § 80. §. 99. Of Gods having no greater to swear by then himself THe reason why God sweareth by himself is thus set down because he could swear by no greater To set out the greatness of God above all others this title A great God and a great King above all Gods is by a kind of excellency and propriety attributed to God Psal. 95. 3. There is scarce any other title more frequently attributed to God in Scripture then this Great The heathen by the light of nature discerned thus much and thereupon gave this title to God The best the greatest Every thing but God who is the Creator of all is a creature but no creature can be greater then his Creator therefore every thing else must needs be less thâ—…n God The Apostle saith without all contradiction the less is blessed of the better Chap. 7. 7. Much more without all contradiction the less is created by the greater It is impossible that the Creator should create a greater then himself who in heaven câ—…â—…e compared unto the Lord who among the sons of the mighty can be likened â—…nto the Lord Psal. 89. 6. This being so who can be imagined to be amongst creatures that God should take to be a witness and judge of that which he sweareth what can there be out of God so fit and precious a pawn to binde himself by as that which is in God even himself and his own excellencies If therefore he swear he must needs swear by himself That an inferiour is not to be sworn by but a greater is laid down as a â—…uled case v. 16. §. 100. Of inferences upon Gods swearing GOds swearing gives good evidence of his good respect to man in that he condescends so low as by oath to bind himself to make his word good for our sakes Herein he shewes that he considers what is fit rather for our infirmity thâ—…n his glorious Majesty Do Magistrates Masters Parents other superiors ordinarily swear to make good their word to their inferiours This useth to be exacted of inferiours as Gen. 24. 3. but not so of superiors The Romanes nor exacted nor expected oathes of their Magistrates nor we in Courts of justice of Nobles Yet God who hath no greater then himself binds himself to us his servants by oath Thus he addeth seales to his covenant Rom. 4. 11. O what matter of holy admiration doth this afford unto us In this case we may say What is man that thâ—…u 〈◊〉 mindfull of him and the Son of man that thou visitest him Psal. 8. 4. What respect ought we to testifie unto his Majesty who thus tendreth our infirmity 〈◊〉 this be not sufficient to make us cast off all diffidence what can be sufficient If now we believe not God may well complain and say What could have been done 〈◊〉 that I have not done Isa. 5. 4. What matter of humiliation doth this minister unto us in regard of the pronâ—… of our nature to distrustfulness Most men make little more of Gods promise though confirmed by oath then of mans Gods precious promises hardly make men to depend upon him or to yeeld obedience to the meanes which are annexed to his promises for accomplishment of them This sin in regard of its self and the â—…sed fruits thereof is a most pestiferous sin See more hereof in the whole Armâ—… 〈◊〉 God on Eph. 6. 16. Treat 2. Part 6. Of faith § 34. It becomes us then who bear any respect to God to lay to heart this gracioâ—… condescention of God and the meanes which he thus useth to strengthen our faith the more That therefore our faith may be the more strengthened let us oft meditate as on Gods promises so on the bond whereby he binds himself to make them good for our good This is next to that incomprehensible evidence of his love in giving his Son to us Hereby he obligeth himself his power his truth his holiness his excellency his name his soul and whatsoever is precious in him He is content to be no more himself or to retain any thing whereof he makes account if he fail in his promise to men O the depth of the riches both of the wisdome and gâ—…ness of God Should not this stir us up to bind our selves by promise by vow by oath by all warrantable meanes to keep covenant with God There was no need on Gods part why he should bind himself by oath yet he did so for our sakes But there is great need on our part to bind our selves to God We are as prone to start from good purposes and promises as water heated to wax cold and heavy things to fall
raign for him in which respect they are stiled Gods Psal. 82. 6. and Ministers of God Rom. 13. 4. They Iudge for the Lord 2 Chro. 19. 6. Now God is a righteous Lord and loveth righteousnesse See Chap. 1. v. 9. § 114 115. 2. Righteousnesse is the greatest ornament to a Kingdome that can be It is the very glory and beauty thereof It makes it like unto heaven Yea 't is the strength and stability of a Kingdome Righteousnesse exalteth a Nation and the throne is established by righteousnesse Prov. 14. 34. and 16. 12. When the Prophet had set down the everlasting unchangeablenesse of Christs Kingdome he addeth this as a reason thereof The Scepter of thy Kingdome is a Scepter of righteousnesse Psal. 45. 6. 3. Righteousnesse is an especiall meanes to maintain peace For all troubles dissentions tumults insurrections and warres arise from unrighteousnesse one way or other from the Agents or patients Of the benefit of peace see § 22. 1. Kings in this especiall point must shew themselves like to Melchisedec and 〈◊〉 in righteousnesse They shall thus gain a double benefit One in regard of their persons to themselves The other in regard of their place to their people 2. People must pray for their Kings that they may be Melchisedecs We have a pattern hereof Psal. 72. 1 c. This we may and must do with confidence because the Kings heart is in the hand of the Lord c. Prov. 21. 1. Pray that righteous Lawes may be made and those righteously executed Pray that the Gospell the rule of righteousnesse may be established That there may be righteous Councellers righteous Magistrates Thus will the eyes of the righteous Lord be upon it to proâ—… it and to blesse it withall needfull blessings §. 21. Of Christ a Prince of Peace A Second mystery is taken from the place where Melchisedec raigned which 〈◊〉 Salem and signifieth peace as was shewed v. 1. § 4. In this also was Melchisedec both a type and a pattern As a type he prefigured Christ to be a King of peace This is he who is stiled the Prince of Peace Isa. 9. 6. and said to be our peace Eph. 2. 14. As an evidence hereof so soon as he was born an heavenly host sang On earth peace Luk. 2. 14. The peace and unity of Christs Kingdome is elegantly and emphatically set out Isa. â—… 4. and 11. 6. c. Two things there be which especially declare him to be a King of peace 1. That peace which he made betwixt the Creator and creatures 2. That which he made among creatures themselves God at first made all in perfect peace There was a sweet harmony and consent No discord no dissention Creatures by sin brought all out of frame For 1. Gods wrath was incensed and he made an enemy 2. Good Angels holding close to their Lord proved also enemies to such as rebelled against him and became executioners of Gods vengeance upon them 3. There was variance in man himself All the powers and parts of soul and body rising one against another and conscience accusing and terrifying him 4. Hatred malice and enmities were so betwixt man and man as they became wolves Tygers Lyons yea devils one to another But Christ being made King made up all these breaches For 1. He satisfied Gods justice pacified his wrath and reconciled man to God 〈◊〉 3. 25. and 5. 8 9 10. 2. Christ took men and made them members of his mysticall body and having so united them to himself made Angels to be at peace with them Col. 1. 20. 3. He communicateth his Spirit unto men whereby all the powers of their souls and parts of their body are renewed and brought into a sweet harmony 4. He brake down the partition wall betwixt Jew and Gentile Eph. 2. 14. and made all one in himself Gal. 3. 28. and so alters their disposition as they may lovingly live together Isa. 11. 6. c. Object Christ himself saith that he came not to send peace but a sword Matth. 10. 34. Answ. Three distinctions are here duly to be observed 1. Betwixt peace and peace There is a peace of the world which is conspiracy of worldlings together in evill matters and there is a peace of Christ which is spirituall The former Christ came not to send the latter he gives to all his 〈◊〉 14. 27. 2. Betwixt persons and persons Christ came not to make wicked ones at peace with his Saints but Saints with Saints 3. We must distinguish betwixt the proper end of a thing and a consequence following therupon Thus these words I came not to send peace but a sword Maâ—…h 10. 34. intend a consequence which followed upon Christs comming into the world For the Gospell of Christ being a light and professors thereof holding out this light thereby is discovered the darknesse and lewdnesse of the men of thâ—… world which they can no way endure but thereupon draw the sword and 〈◊〉 all manner of persecution against those that hold out this light By reason of this consequence Christ is said not to come to send peace but the sword The foresaid peace being proper to Christs Kingdome serves as a matter of tryall to discover who are of the Kingdome of Christ. The subjects thereof are men of peace and that 1. As they are at peace with God reconciled to him and made subject to his will 2. In that their consciences are pacified and they cheerfully go on in their Christin course 3. In that the severall powers of their soul and parts of their bodies consent to do Gods will 4 In regard of their peaceable disposition they pursue peace and hurt none 〈◊〉 11. 9. Peace being the property of Christs Kingdome this is a strong attractive to draw â—…n unto this Kingdome and move them there to abide Who would not dwell in Salem in a Kingdome of peace If the excellency and necessity of that peace which Christ bringeth were duly weighed this would be found to be a very great priviledge All out of this Kingdome are haters of God and hated of him liable to Gods wrath Vassals of Satan heires of hell but all in and of this Kingdome are lovers of God and be loved of him his children and heires of glory §. 22. Of righteousnesse and peace joyned together THe conjunction of these two prerogatives King of righteousnesse and King of Salem with conjunction upon conjunction thus first King of righteousnesse and after that also King of Salem gives us to understand that a King of righteousnesse is also a King of peace It is said of the King which judgeth with righteousnesse that the mountaines shall bring peace to the people by righteousnesse Psal. 72. 3. In this respect righteousnesse and peace are said to meet and kisse each other Psal. 85. 10. After the Holy Ghost had set forth the righteousnesse of Christ he addeth transcendent expressions of peace Isa. 11. 4 5 6. c. This
to be like man is shewed Chap 2. v. 27. § 166. But here in reference to man a meetness a necessity of Christs excellency above all men is set forth and that in purity and dignity Therefore Such a Priest became us because there was no other way to effect that which he did for us nor other meanes to free us out of our misery We were every way 〈◊〉 Our actuall sins are many Isa. 59. 12. We are by nature impure Psal. 51. 5. We are guilty of Adams sin Rom. 5. 12. By sin we implunged our selves into such a gulph of misery and made our selves such vassals of Satan and such vessels of Gods wrath as none but such an one as was so pure as Christ was and so high as Christ was could deliver us No man so pure no Angel so high higher then the heavens Thus it appeareth that Christ was the fittest High-Priest and Saviour that 〈◊〉 have been given for man Act. 4. 12. 1. From hence the bottomlesse depth of mans misery may be inferred that 〈◊〉 ther High-Priest could be fit for him but the Son of God made son of man so 〈◊〉 so high as he was 2. Herein appears the wonderfull great and good respect of God to man 〈◊〉 would do for him what best became man though it were to give his Son 3. This giveth proof of the wisdome of God whereby he ordereth things 〈◊〉 best become himself Chap. 2. v. 10. § 86. Yea also which may be fittest for 〈◊〉 and best become him 4. This teacheth us in all things to aim at that which becomes us If 〈◊〉 things are true or honest or just or pure or lovely or of good report think oâ—… 〈◊〉 things Phil. 4. 8. This was the argument which Christ pressed upon the Bapâ—… Matth. 3. 15. Ministers must speak the things which become sound Doctrine Tâ—… 2. 1. Women must adorn themselves as becommeth such as proâ—…esse godlinesse 1 Tim. 2. 1 All Saints must walk worthy of their holy calling Eph. 4. 1. This is it that 〈◊〉 them 5. As God did that which becomes us so we must do that which becomes 〈◊〉 and in this respect do all things to the glory of God 1 Cor. 10. 31. §. 109. Of Christ being holy harmlesse undefiled separate from sinners THe purity of Christ as he is our Priest is set out in four distinct branches The first is this holy This implieth one that is dedicated and conseâ—… to God Herein the Apostle hath reference to the condition of the High-Priest â—…der the Law who were counted and called holy Aaron had this stile the 〈◊〉 〈◊〉 of the Lord Psal. 106. 16. As his person so his apparell was counted holy Exod. 28. 2. So the place where he exercised his Ministery was the holy place Exod. 〈◊〉 29. and the place whereinto the High-Priest went once a year the holy of holies 〈◊〉 9. 3. All appertaining to him was accounted holy therefore there was 〈◊〉 on the breast-plate when he went before the Lord Holinesse to the Lord Exod. 28. 36. All these shewed that in his office he was sanctified and consecrated to God So was Christ but in a far more excellent manner The legall Priests were holy in an outward and legall manner So they might be holy Priests yet unholy men Christ was inwardly truly properly every way holy This is evident by the other parts following concerning Christs purity to which points parts and degrees of holinesse none of those Priests ever attained The second is harmlesse This is a privative compound The simple 〈◊〉 signifieth an hurtfull or mischievous person He that wronged his fellow 〈◊〉 hath this title given unto him and it is translated evill Matth. 24. 28. The 〈◊〉 which Saul did to the Church are comprised under this word Act. 9. 13. This compound signifieth one that doth no wrong In Latine it is fitly â—…ted innocent one that doth no wrong Every sin is a wrong to God oâ—… 〈◊〉 This therefore sheweth that Christ was free from all actuall sin within and 〈◊〉 He never did any wrong or harm to God or man in thought word or deed and in that respect this Epithite harmlesse or innocent is attributed to him He never committed any offence outwardly either in speech for no guile was found 〈◊〉 〈◊〉 mouth 2 Pet. 2. 22. nor in deed In this respect he challenged his adversâ—… Ioh. 8. 46. When the devill came to fist him he found nothing in him 〈◊〉 14 〈◊〉 Neither did he inwardly commit any sin for he knew no sin 2 Cor. 5. 21. Had 〈◊〉 been any in him he must needs have known it As privatively he did no offence so positively he performed all duty for he fulfilled the Law to the full He loved God with all his heart with all his soul with all his mind and with all his strength and his neighbour as himself Luk. 10. 27. In reference to God he saith I have finiâ—…d 〈◊〉 work which thou gavest me to do Joh. 17. 4. And in reference to man thus 〈◊〉 love hath no man than this â—…at a man lay down his life for his friends Joh. 15. 13. 〈◊〉 so did Christ. Tâ—…e 〈◊〉 is undefiled This word also is a compound The simple verb 〈◊〉 to â—…ollme Chap. 12. 15. This compound is fitly translated undefiled 〈◊〉 13. 4. Here it hath reference to originall corruption whereby mans nature is 〈◊〉 â—…horowout in every power of soul and part of body But in Christ there is no speâ—…k of corruption He is holy and fully free from this even as from all aâ—… sin Hereupon the Angell that brought the first newes of his conception thâ—… stilâ—…th him That holy thing which shall be born c. Luk. 1. 35. See more hereâ—… Chap. 4. v. 15. § 91. The fourth is separate from sinners The verb whence this word is derived signifieth to reâ—…ove or separate from a place Act. 18. 1 2. From a person Phiâ—… v. 15. 1 Cor. 7. 10 11 15. and from an estate or condition Rom. 8. 35 39. Under the word sinners all sorts of men even all that come from Adam are corpâ—…ised This then hath reference to the guilt of Adams sin whereunto all his postâ—…rity stood obliged even all men as they came out of his loins for he as a publick person bore them all in his loines Rom. 5. 18. Object Christ also came from Adam See the answer hereunto Chap. 4. v. 15. § 91. There is further shewed how Christ as our High-Priest is perfectly pure §. 110. Of Christ made higher then the heavens THe dignity of Christ as our High-Priests is thus set out Made higher then the 〈◊〉 This word made having reference to Christs exaltation intends his advancement thereunto as if it had been thus expressed exalted higher c. That word is used to shew that the exaltation here mentioned is to be understood of Christ as he was man and mediator betwixt God
Christs mediation teacheth us to do whatsoever we do in word â—…r 〈◊〉 in the name of the Lord Iesus Col. 3. 17. Whensoever therefore we present our pâ—…rsons our prayers praises or any other due service unto God let the eyes of our soul be upon this Mediator and do all in his name Ioh. 16. 23. Eâ—…h 5. 20. It hath been an anciâ—…nt and is a commendable custome to conclude our prayers and praises thorow the mediation of Jesus Christ our Lord. 5. This office of Christ ought also to stir us up in all things to seek to please God and to endeavour to bring our will heart and affections yea all the powers of our soul and parts of our body into an holy subjection to Gods blessed will and that upon these two especiall grounds 1. Gods wrath being pacified by Christs mediation and peace â—…ade betwixt God and us it is most meet that we should seek in what we are able to preserve this peace 2. Christ in pacifying Gods wrath and procuring his favour to us hath undertakâ—…n to bring us unto God and to make us a free people unto him and thereupon hâ—…th given unto us his Spirit to enable us so to do It is a part of Christs Mediatorship as to procure God to be at peace with man so to draw man to be at peace with God and to cease to rebell against him By this latter we may have assurance of the former For the latter being a work wrought â—…y the Spirit of Christ in us is more sensible and may better be discerned by us By â—…ur heart to God-ward we may know Gods heart to us-ward 1 Ioh. 4. 19. §. 24. Of Christ the Mediator of a Covenant CHrists Mediatorship is here in speciall applyed to the Covenant This is the Covenant whereof Christ is said to be a Surety Hereof see Chap. 7. v. 22. § 93 94. He is also stiled the Mediator of the New Testament Heb. 9. 15. And the Mediator of the New Covenant Heb. 12. 24. This Christ is said to be in two respects 1. In that he hath procured a Covenant to passe betwixt God and man As upon rebels rising against their King if the Kings Son should interpose himself as a Mediator betwixt his Father and those subjects and so handle the matter as to procure an agreement and a Covenant thereupon he might be called the Mediator of that Covenant a Mediator that procured it 2. In that he hath ingaged himself to see on both parts that Covenant performed Thus he is called a surety of tâ—…e Covenant see Chap. 7. v. 22. § 93. This Christ undertook to do in his respect to God and man 1. To God that he might set forth the honor of his Father For never since the world began was there such an instance of Gods wisdome power truth justice and mercy as the reconciliation between God and man effected by Christ. See Chap. 2. v. 10. § 87. 2. To man that he might free him out of the most miserable and desperate case that a creature could be in and bring him to the most happy state that a creature could be brought unto 1. This affords matter of great admiration for of all offices that Christ undertook this doth most especially commend his love unto us especially if we duly weigh the dignity of his person and unworthinesse of ours the heynousnesse of mans sin and the fiercenesse of Gods wrath the meanes which Christ used to pacifie that wrath and the benâ—…fit which redoundeth to us thereby 2. This also ministers much matter of consolation for it is a strong prop to our faith Christ being the Mediator of a Covenant betwixt God and man mans faith is supported by two most stable and everlasting pillars which are The mercy and faithfulnesse of God His mercy in vouchsafing to be appeased so far as to enter into Covenant with man His faithfulnesse in making good his Covenant which is a point of jâ—…stice and in reference hereunto Saints have appealed to the righteousnâ—…sse and justice of God 3. This also gives to us who are Gods confederates great and just cause to be 〈◊〉 carefull of keeping Covenant on our part Our Mediator and surety is ingaâ—… hereupon If we make forfeiture on our part we give God just occasion to 〈◊〉 us on his part the benefit of the Covenant This point of Christ being Mediator of a Covenant is much amplified by this 〈◊〉 added thereunto better He is the Mediator of a better Covenant Hereof see 〈◊〉 Chap. 7. v. 22. § 94. §. 25. Of better promises THis phrase which was established upon better promises hath reference to the Covenant stiled better For the antecedent Covenant and the relative which are both of the same gender number and person Of the emphasis of the Greek word translated established see Chap. 7. v. 11. § 62. It implyeth that the Covenant is a firm and stable Covenant setled upon an inâ—…iolable Law such a Law as like the Law of the Medes and Persians altereth not 〈◊〉 6. 8. Of the Greek word translated promises see Chap. 4. v. 1. § 6. Of the Greek word translated better see Chap. 1. v. 4. § 39. Of promises being priviledges see Chap. 7. v. 6. § 44. The promises here intended are stiled better in reference to those that were made to Abraham and to his seed under the Law For he speaketh here of promises appertaining to the new covenant whereupon it was established Some make the difference between the promises of the one and other covenant to be in matter and substance as if the promises of the former covenant had been oâ—…ly of external earthly and temporall blessings But they clean mistake the difâ—… who extend it so far and therein do much dishonour God and the faithfâ—…ll Jewes 1. They make the great Lord of heaven and earth who is ever the same and changeth not to be in former times like unto the inferior Gods of the Gentiles whom they imagined to abide on earth and to bestow only temporall blessings 2. They make the faithfull children of God that then lived to be as our children who delight in outward fair toies Their ground for restraining Gods promises under the Law to outward temporal blessings resteth on the form of words wherein those promises were then made But they consider not that spirituall and celestiall matters were comprised under them Canaan Jerusalem and the temple were types of heaven Their deliverance from 〈◊〉 and other enemies were types of their freedome from sin satan and all manâ—… of spirituall enemies It hath been shewed Chap. 6. v. 13. § 95. That Christ 〈◊〉 comprised under the promises made to Abraham Hereupon it is said tâ—…at tâ—…ey desired a better Countrey that is a heavenly Heb. 11. 16. Therefore for substance the same promises were made to them that are made to us They had promises of spirituall blessings made to them Deut. 30. 6. and
times when it was established even in the latter times Iâ—… 2. 2. 3. In regard of the succession of it in the room of the former v. 7. 4. In regard of the perpetuall vigor thereof it is ever as new It is like unto Aaâ—…od which continued as new fresh flourishing so long as the Ark was among the Jewes Numb 17. 10. It was like to that which is planted in the house of the Lord Psal. 92. 13 14. This is a great commendation of this covenant and it is attributed to such excellent blessings as were promised to the time of the Gospell as a New Testament a nâ—…w Hierusalem a new Heaven and earth a new Name a new Commandement a new way a new heart a new Spirit and a new Song Of these see the Progresse of Gods Providence on Ezek. 36. 11. § 6. Seeing that in these times of the Gospell all things are new we also must be new creatures The Apostle maketh this inference upon this ground 2 Cor. 5. 17. This is the true learning of Christ concerning which the Apostle giveth this direction Eph. 4. 21 22 23 24. 1. Cast off the old man with the corrupt lusts thereof What was learned in the old School of corrupt nature must be unlearned in Christs School These must be cast â—…ay as a menstruous cloath Isa. 30. 22. 2. Be renewed in the Spirit of your mind That is in your understanding which is a 〈◊〉 Matth. 6. 22. and a guide to all the powers of the soul. 3. Put on the new man This implyeth that a man be wholly renewed in every power of soul and part of body So much is implyed under this phrase new man Illumination of the mind without renovation of the other parts causeth more stripes Luke 12. 47. 4. Let that renovation be extended to holinesse and righteousnesse that is to all duties which we owe to God and man 5. Let all be in a right manner not in shew only but in truth such an one is a 〈◊〉 Israelâ—…e Ioh. 1. 47. By these rules may we be cast into the mould and form of the doctrine of Christ Rom. 6. 17. §. 36. Of these words The house of Israel and the house of Iudah THe persons with whom the new covenant is made are thus expressed with the house of Israel and the house of Iudah In this word house there are three tropes 1. A Metonymie of the subject the house put for the inhabitants thereof or persons appertaining thereto 2. A Synecdoche of the part for the whole an house which is but a part of a nation for the whole nation or rather for the whole world 3. A Metaphor For the Church of God is resembled to an house It is to God as his house where he dwels and whereof he taketh speciall care See Chap. 3. v. 3. § 37 58 59. These two names Israel Iudah comprise under them the whole Church of God Israel was a name given to the third great Patriarch the grand-son of Abraham to whom the promises made to Abraham were again and again renewed Gen. 28. 13 14. and 35. 11 12. and 46. 3. His first name given him at his birth was Iacob Gen. 25. 26. which signifieth a supplanter The Hebrew root whence this name is derived signifieth to supplant Jer. 9. 4. This name was given him in a double respect 1. In reference to the manner of his comming out of his Mothers womb which was by taking hold on his brothers heel as striving to come out before him The Hebrew word that signifieth an heel commeth from the same root that Iacob doth 2. By way of prediction that he should supplant his brother which he did twice First in getting the birth Gen. 25. 33. and afterward the blessing Gen. 27. 28 29. In these two respects said Esau Is not he rightly named Iacob for he hath supplanted me these two times he took away my birthright and behold now he hath taken away my blessing Gen. 27. 36. This other name Israel was given him as a memoriall of his Prayer and stedfast faith whereby he prevailed with God himself and seemed to overcome him Gen. 32. 24 c. Israel is compounded of a verb that signifieth to prevaile and a noune that signifieth God According to this composition it implyeth one that prevaileth with God The Hebrew verb doth also signifie to be a Prince or to carry ones self as a Prince and thereupon this interpretation of Israel is given as a Prince thou hast power with God Gen. 32. 28. That by his fervent faithfull Prayer he had the foresaid power with God is evident by the application thereof Hos. 12. 3 4. From this Israel descended all those that till Christs ascension were the visible Church of God on earth and were named in memoriall of him Israel Exod. 4. 22. and 18. 25. Children of Israel Ioshua 1. 2. men of Israel Ioshua 9. 6. House of Israel Exod. 16. 31. and the place where they dwelt land of Israel 2 Kings 5. 2. Iudah was the fourth son of the foresaid Iacob or Israel his name according to the notation of it signifieth praise for his Mother praised God at his birth for giving her a fourth son Gen. 29. 35. Iudah was the head of one of the tribes of Israel Numb 1. 7. which was the greatest tribe most potent and counted the royall tribe by reason of the promise of the Scepter made to it Gen. 49. 8 c. After the death of Solomon ten tribes revolted from the house of David which was of the tribe of Iudah to whose posterity the royall dignity was promised 1 Kings 12. 16 19. The ten tribes that revolted because they were the greater number retained the name Israel But the tribe of Iudah and Benjamin that remained faithfull with Iudah were differenced by this title Iudah Mordecai was a Benjamite yet called a Iew Est. 2. 5. In processe of time all that remained of the twelve tribes were called Iewes So were they called in Christs and the Apostles time and to this day are they called Iewes The Greek and Latin words which we translate Ieâ—… are apparently derived from Iudah To speak Hebrew is said to speak Iewish and to professe that religion which the people of God then professed to Iudaize or to become Iews By reason of that difference betwixt these which became two Kingdomes and thereupon two nations the Apostle here maketh expresse mention of the house of Israel and of the house of Iudah but to shew that by the new covenant the enmity that was betwixt them shall be taken away they are â—…th made confederates and the new covenant is made with the one as well as with the other Some refer this to the calling of the Iewes But that is not agreeable to the scope of the Apostle who speaks of all Gods confederates who at any time shall be under the new
be avoided 1. That sanctified means be not despised Proud Anabaptists and prophane liberâ—…ines are too prone hereunto 2. That means be not too much relyed and doted upon New Converts are tâ—…o prone hereunto The golden mean is the best and safest §. 65. Of the efficacy of Gods work THe foresaid duties are the rather to be observed because Gods work is â—…all The Greek expression thereof in this place is this word for word Gâ—…ving my Lawes into their minde and I will write them in their hearts In giving them to men he doth cause them to be fast set led in them The word giving may beâ—…sed to shew his freenesse in doing what he doth The other word translated 〈◊〉 is a compound and signifieth to write in a thing The proposition in is twice used Once in composition with the verb and then joyned with the nown which carrieth great emphasis and implyeth a deep indeleble writing or engraving of a thing Man may cause Gods law to be sounded to the eare it is Gods work so to engrave it in the soul. So effectual is Gods work that they whose heart he enlargeth and whom he draweth will run after him Psal. 119. 3â—… Cant. 1. 3. He worketh in men both to will and to do Phil. 1. 13. 1. God is able to dive into the bottom of a mans soul and to search the innermost part thereof The word of God is quick and powerful c. Heb. 4. 12. It is the word of him that will have this power manifested 2. The end of Gods work is to perfect grace 1 Cor. 1. 8. Phil. 1. 6. and to being men to the end of all which is the salvation of their soul. This may serve for tryal to know whether Gods work have accompanied the ministry under which we live Such men as have long lived under the best outward ministry that can be and yet remain ignorant unresolved without spiritual love comfort and joy and have their hearts fixed on the world have not been wrought upon by God God hath not put his lawes into their innermost parts many meanly accounted of in the world may have more of Gods work in them then others that are accounted great in dignity policy learning and other like parts §. 66. Of informing the understanding first THese words which the Apostle useth of putting Gods laws into mens mind and writing them in their hearts and the order which he useth in setting 〈◊〉 down first the minde then their hearts sheweth that God first informs the understanding of men and then reforms their other parts In this respect saith Christ the dead shall hear and live John 5. 25. God first opened Davids ears and then put his law in his heart Psal. 40. 6. 8. The understanding is the most principle faculty of the soul it is as a Qâ—…een a Commander a guide What it conceiteth for truth the will followeth as good 〈◊〉 thereunto draweth all the powers of the soul and parts of the body Ministers are herein to imitate God and to their best indeavour to instruct people in the mysteries of godlinesse and to teach them what to believe and practise and then to stir them up in act and deed to do what they are instructed to do Their labor otherwise is like to be in vain Neglect of this course is a main cause that men fall into so many errors as they do in these dayes §. 67. Of the Lords being a God in peculiar to his consederates THe second promise or priviledge of the new Covenant is thus expressed And I will be to them a God and they shall be to me a people Both the Hebrew and the Greek thus read it word for word I will be to them for a God And they shall be to me for a people which implyeth that as God would be their God so upon all occasions he would shew himself so to be And in like manner would 〈◊〉 that he had taken them for his people by doing good unto them in all their neâ—…ds The very substance of the new Covenant is expressed in this promise which is not only a distinct and particular promise in it self but also the foundation and ground-work of all the rest for on this ground that God is our God and hath taken uâ—… to be his people he pardons our sins enlightens ourminds and puts his laws into oâ—…r hearts Concerning this priviledge two especial questions are moved 〈◊〉 1. Wâ—…ether Iehovah be not the God of the whole world If he be how is this a priviledge appropriated to a peculiar people Answ. This title to be a God and to have a people is taken two wayes 1. In a general extent unto all over whom he retaineth an absolute soveraignty having made them and continuing to substain and govern them for in him all live and move and have their being Acts 17. 28. 2. In a peculiar respect the Lord is their God and takes them for his people of whom he takes an especial care to bring them to eternal life Of these it is said ye are a chosen generation a peculiar people 1 Pet. 2. 9. By this distinction we may see how God is the Saviour of all men especially of those that believe 1 Tim. 4. 10. Quest. 2. Was not Iehovah in this peculiar respect thâ—… God of the Jews for it is said â—…e shall be a peculiar treasure unto me above all people Exod. 19. 5. Answ. This must here be comparatively taken in regard of a more clear full effectual manifestation of Gods tender entire and fatherly respect to his confederates under the new Covenant then under the old On the foresaid respects Gods especial respect is appropriated to those who are under the new Covenant he is in an especial manner a God to them As the promises in the old Testament tending hereunto were intended to them so in the new Testament they were applyed to them Of them saith Christ I ascend unto my Father and your Father and to my God and your God John 20. 17. And God himself thus I will be their God 2 Cor. 6. 16. Believers under the new Covenant are incorporated into the body of the Mediator of the new Covenant actually exhibited and in that peculiar respect as the Lord is his Father and God so he is their Father and God 1. Good ground have we who live under this Covenant to apply to our selves this singular priviledge and to take God for our God and Father and to have iâ—… in our mindes whensoever we approach unto him for 〈◊〉 end this phrase our Faâ—… is prefixed to the Lords prayer Of the manifold comforts that thence arise see the Guide to God § 2. This gives us good ground to cast our care on God resting upon this with much confidence that the Lord is our God From thence we may well infer that 〈◊〉 careth for us 1 Pet. 5. 7. and will nourish us Psal. 55. 22. What can work
to the Lord. Work must be done before reward can be expected See Chap. 10. v. 36. § 136. That which Enoch did is expressed under this phrase pleased God The verb is a compound The simple verb out of which it is compounded signifieth to please Gal. 1. 10. The preposition with which it is compounded signifieth well So as it addeth much emphasis to the word and implyeth that Enoch was very circumspect over himself and carefull in all things to do that which was acceptable unto God that was well to please him This word is used to set out Gods approbation of works of Mercy Chap. 13. v. 16. § 146. Enoch did the rather please God because he walked before God and that continually for so much doth that Conjugation wherein the Hebrew word is expressed imply as is largely shewed in the Saints sacrifice on Psal. 116. 9. § 58. Enoch had God alwaies in his eyes whether he were alone or in company about duties of piety or other affairs Thereby he was moved carefully and conscionably to avoyd what might be displeasing unto God and diligently to do what was agreeable to the will of God To give further evidence to the truth hereof it is said that he had testimony hereof The same verb in Greek is here used that was before used v. â—… § 6. and taken in that sense He had the testimony of Men and God Of Men by bearing witness unto him and highly esteeming him Of God by an inward witness of Gods Spirit in his own Conscience and by Gods approving him Enoch in his life-time prophesied of the coming of the Lord to Judgement Iude v. 14. Whereby it appears that he had the Day of Judgement in his mind and by a consideration thereof he might be the rather moved to seek in all things well to please the Lord. §. 20. Of the Resolution of and Observations from Hebr. 11. 5. IN this verse we have a Reward of Enoch's Faith Hereof are two parts 1. The kind of reward 2. The ground thereof The kind of reward is 1. Propounded in this phrase he was translated 2. Amplified by the End and by the Author of his translation In declaring the End is set out 1. The extent of his translation he was so translated as he should not see death 2. The evidence thereof He was not found The Author of his translation was God who is here named to manifest the truth thereof Because God had translated him In setting forth the ground of his reward is declared 1. What Enoch had done he had pleased God 2. The time when he did it before his translation 3. The evidence thereof he had testimony Doctrines I. Faith bringeth reward By Faith Enoch had the reward here mentioned II. To be translated from Earth to Heaven is a great reward In this sense it is here set down III. The best livers are not the longest livers Enoch was one of the best of the Patriarchs that lived before the Flood yet lived the fewest years of them all IV. It is a great favour to be exempted from death Herein God testified his favour to Enoch V. They who are in Heaven cannot be found on Earth Enoch being translated was not found VI. God can give extraordinary rewards This reward was extraordinary therefore it is said that God translated him VII Work is before reward So much is here expressed VIII They that please God shall surely be rewarded This is here noted as the ground of Enoch's reward IX Who walk with God please him This appears by the Apostle's interpreting Enoch's walking with God to be a pleasing of him X. They who please God shall not want witness Enoch which did so had testimony thereof §. 21. Of pleasing God by Faith Heb. 11. 6. But without Faith it is impossible to please him For he that cometh to God must believe that he is and that he is a Rewarder of them that diligently seek him THis verse hath especial reference to the last clause of the former verse and is a proof of this main point That Enoch by faith pleased God The argument is drawn from the impossibility of the contrary It is impossible without faith to please God Therefore Enoch who had this testimony that he pleased God had faith Faith in this place is to be taken as it was in the first verse and in other verses following and in all those places it is taken as here for a justifying Faith as the effects thereof following in this verse do prove Of this word impossible see Chap. 6. v. 4. § 38. Here it is taken on supposition of mans corrupt nature So corrupt is man in soul and body in every power and part of either and so polluted is every thing that passeth from him as it is not possible that he should of and by himself do any thing that is acceptable unto God but Faith looketh upon Christ applyâ—… Christ and his righteousness and doth all things wherein he hath to do with God in the name and through the mediation of Jesus Christ. Thus man by faith pleaseth God Out of Christ which is without faith it is impossible 〈◊〉 please God This manifesteth an absolute necessity of Faith See the whole Armour of God Treat 2. part 6. on Eph. 6. 16. § 8. of Faith That which is not possible to attain unto is to please God As the English so the Greek word translated to please is the same that was used in the former verse and here taken in the same sense with the same emphasis It implyeth a performance in the agent or him that doth a thing and an acceptance in the object or him to whom it is done That object is here implyed under this relative him which hath reference to God mentioned in the last words of the former verse and in the clause next following in this verse for it is God whom Enoch pleased whereof this verse is made a proof and it is he whom we ought all to please There are four things which must concurr to please God all which are accomplished by faith and by nothing else 1. The person of him that pleaseth God must be accepted of God Unto the pure all things are pure Tit. 1. 15. God had respect unto Abel Gen. 4. 4. 2. The matter that pleaseth God must be agreeable to his will Hebr. 13. 21. The Apostle thereupon exhorteth to prove what is the good and acceptable and perfect will of God Rom. 12. 2. 3. The manner of doing that which pleaseth God must be with due respect to God and that is in these and other like particulars 1. In obedience to God because he hath commanded it In this case we must say as Peter did At thy word I will do it Luk. 5. 5. This is to do it for conscience sake and for the Lords sake Rom. 13. 5. 1 Pet. 2. 13. 2. In humility denying of our selves and all conceit in our selves as he that
Crosse to the full The word endured intends as much See § 18. XXIX Christ was put to shame This is here taken for granted See § 19 20. XXX Christ despised the shame that was laid upon him This is here plainly expressed See § 21. XXXI After Christs sufferings followed glory This copulative AND implieth as much See § 22. XXXII Christs glory is an established glory Therefore it is here said he is sat down See § 22. XXXIII Christs glory is an eminent glory It is at the right hand of God above all creatures next to God himself See § 22. XXXIV Christs glory is a royall dignity He sits on a throne even the throne of God See § 22. Vers. 3. XXXV Matters of weight are to â—…e well weighed The word consider imports as much See § 23. XXXVI Christs deeds and sufferings are especially to be weighed This is gathered from this relative him See § 23. XXXVII Professors of the truth must look for contradictions As the head was dealt withall so shall his members See § 24. XXXVIII The vilest of men are subject to contradict the best Sinners contradicted Christ. See § 24. XXXIX Christ was so contradicted as never any more This particle of admiration such intendeth as much See § 24. XL. Christ himself was not spared There were contradictions not only against hiâ—… Disciples but also against himself See § 24. XLI Christ endured the contradictions that were against himself Thus much is plainly expressed See § 24. XLII Dangers are to be prevented This particle lest intends as much See § 25. XLIII Contradictions may make Christians weary of their good courses This inference lest you be wearied imports as much See § 25. XLIV Wearinesse of good ariseth from mens own inward remisnesse This clause 〈◊〉 â—…aint in your minds intends as much See § 25. XLV A due consideration of Christs enduring will move us to endure This I gather 〈◊〉 the inference of this verse upon the former by this causal particle For. See 〈◊〉 23. XLVI Professors may be brought to seal their profession with their blood This is 〈◊〉 taken for granted See § 26. XLVII Christians must stand to their cause so long as they have any blood in them This phrase ye have not yet resisted unto blood implieth as much See § 26. XLVIII Sin is the only true cause of Saints sufferings They must strive against 〈◊〉 See § 27. §. 30. Of remembring encouragements to hold out Heb. 12. 5. And ye have forgotten the exhortation which speaketh unto you as unto children My Son despise not thou the chastening of the Lord nor faint when thou art rebuked of him A Third motive to stir us up to persevere in the faith notwithstanding our suffering for the same is taken from the Author of our sufferings which is God himself The first motive was taken from the example of former Saints v. 1. The second from Christs pattern v. 2 3 4. Thus this is the third The first particle And being a copulative sheweth that that which followâ—… is in generall of the same kind that that which went before was The word which we thus translate yâ—… have forgotten is a compound and â—…ere only used in the New Testament But the same simple verb compounded with another preposition which intendeth the same thing is frequently used and translated as this word to forget It is used thrice in this Epistle Chap. 6. v. 10. Chap. 13. v. 2 16 To forget is at least an infirmity and so it is here taxed Some to aggravate the reprehension set it down interrogatively thus Have 〈◊〉 forgot But this phrase ye have forgotten is the more pertinent because the Apostle here setteth himself with all mildnesse to manifest their weaknesse Which way soever we read it it is apparent that to forget the encouragements which God affords is a fault It is taxed in the ancient Iewes Psal. 78. 11. and 106. 13 11. It is expresly forbidden Deut. 6. 12. It is a branch of that corruption which seized on man by his fall for thereby as other powers of a mans soul and parts of his body were depraved so his Memory which was placed in man as an usefull treasury to lay up and fast hold the directiâ—… and consolations of Gods Word 1. People are to take heed of this fault for hereby the use of good directions and consolations is lost 2. Ministers as they see occasion must lovingly put their people in mind hereof 3. Means must be used for strengthening memory The inference of this taxation upon v. 3. where he giveth a hint of their wearisomenesse and fainting in their minds sheweth that forgetting grounds of encouragements is an occasion of fainting This was it that made the Disciples afraid Matth. 8. 25. Man by nature hath a fainting spirit in himself he is like a lamp that will faile to give light if there be not a continuall supply of oyle So a fire without supply of fuell will go out This may be a motive well to heed the encouragements of Gods Word While men well consider the same they think all the power and terror of hell cannot make them shrink But if those encouragements be forgotten every little blast makes them shake like an Ashen leafe §. 31. Of Exhortations spoken to all of all sorts THat which the Apostle taxeth them for forgetting is here stiled The exhortation Of the verb whence this noun exhortation is derived see Chap. 3. v. 13. § 143. Some translate the noun here Consolation and so it is oft used as Luk. 2. 28. 2 Cor. 1. 3. So it doth also signifie exhortations as Act. 13. 15. Rom. 12. 8. Here this word hath reference to the text of Scripture that followeth which in regard of this sweet compellation My Son is a great consolation and in reference to the manner of expressing the poynt thus despise not nor faint It is an exhortation So as either signification may be used in this place It is a consolatory exhortation and an exhortatory consolation To the metaphor of running here used by the Apostle the latter word Exhortation is the more proper For runners in a race by exhortations and acclamations are much quickned Whereby it appeareth how usefull exhortations are See more hereof Chap. 3. v. 13. § 143. This relative which hath reference to that exhortation which is quoted in this verse It is an elegant figure for a voice or faculty of speaking is attributed to the exhortation recorded in Scripture So as the word written is as a Sermon preached it hath a kind of voice whereby it speaketh to us as Chap. 3. v. 7. § 74. in the end The word translated speaketh is a compound and signifieth more then a simple speaking namely a reasoning or disputing or convincing a man of the equity of what he speaketh Mark 9. 34. Act. 17. 17. and 19. 8 9. The title of the art of reasoning is set down under a word
ordered by discretion 7. All the senses must be inlets of good as Luk. 5. 26. Acts 2. 37. and 4. 4. Blessed are they who make a right use of their Spirit and of the distinst faculties thereof §. 111. Of the meaning of the word Iust. THE next point of the description is the property IUST According to the notation of the Greek word the vertue or grace here intended is a generall vertue whereby is given to every one his due whether it be to God or man See more hereof My whole Armour of God on Eph. 61. 4. Treat 2. Part. 4. § 1. 1. It s sometimes restrained to the eighth Commandement as opposed to deceitfull and wrong dealing with men And in this restraint its used Tit. 1. 8. 2. It s used to set down the summe of the second table and compriseth under it all the duties we owe to man Thus largely it s taken when it s joyned with another generall word which compriseth under it all the duties of the first table as Mark 6. 20. 3. It s extended to the whole and compriseth under it all duties that we owe to God or man In this extent its taken for the most part when it is set alone or joyned with a word of perfection as Gen. 6. 9. Or else is opposed to a generall word that compriseth all manner of evill under it as Psal. 37 12. Prov. 3. 33. Here it s so set alone and nothing added thereto to restrain it as it must needs be taken in the largest extent and so compriseth all manner of vertues and graces under it And it s taken as a property belonging to men while here they live for it s distinguished from that heavenly qualification which followeth after this life namely to be made perfect q. d. Ye are come to those divine Spirits of men who being truly though imperfectly just while they live on earth are now made perfect in heaven So that hence we may observe 1. That men may be truly just in this world Whereof see Chap. 10. v. 38. § 144. §. 112. Of the perfection of the souls of Saints in heaven THE consummation of the Spirits of just men is in this word made perfect This sets out the estate of mens souls after they leave their bodies and ascend to heaven they are then perfect perfect I say truly and properly and fully not in part only but in degrees also not in the manner only of what they do but in the measure also not by imputation of anothers perfection or by a gracious acceptation of that which is not perfect for perfect but by a full and compleat performance of what they are bound unto So as there is no defect at all therein no not in any thing nor at any time This perfection is an universall and perpetuall perfection This is it which is intended 1 Cor. 13. 10. When that which is perfect is come Here he taketh it for granted that there is a perfection to come That place Phil. 3. 15. may be taken of the future thus whosoever will be perfect and this most fitly agreeth to the scope of the Apostle for he had before denied a present perfection in this world v. 12 13. Thus the point is there also taken pro concesso that there is a perfection to come This Christ seemes to aime at Ioh. 17. 23. That they may be perfect in one where the very word of the Apostle here is used That Christ prayeth for the future glory of such as beleeve in him is evident in the following verse Father I will that they also whom thou hast given me be with me where I am that they may behold my glory which thou hast given me The Apostle Eph. 4. 13. aimeth at this perfection Most fully is this future perfection set out Eph. 5. 27. It is set out 1. Generally in this word glorious 2. Particularly in the words following And that privatively by removing all blemish and defect a glorious Church not having spot or wrinkle and positively by expressing an especiall perfection which is to be holy a property which most of all makes us like to God Eph. 4. 24. Of a more distinct meaning of these words See my Domest Duties Treat 1. on Eph. 5. 27. § 50 51 52. Take we a view of the distinct perfections of the severall faculties of a glorious soul and the compleat perfection of the whole will better appear 1. The understanding is endued with perfect knowledge Whatsoever may any way make to the glory of God or happinesse of the creature it perfectly understandeth It is ignorant of nothing that it may or must know or is any way meet to be known Neither doth it misconceive or know any thing amisse Nor ignorance nor error is in it This phrase 1 Cor. 13. 12. Then shall I know even as I am known importeth as much For our knowledge is there compared to Gods though not in equality for there is no proportion betwixt finit and infinit yet in similitude of perfection and that according to the extent of created capacity And that the comparison lyeth in such a perfection is evident by the opposition of this phrase to that which goeth immediatly before thus Now I know in part but then shall I know even as I am known 2. The will is only and wholy in every thing plyable to Gods will no reluctancy at all against it If the Lord should will it to go from heaven to earth and again to dwell in the earthly tabernacle of the body it would therein readily yeeld to Gods will Instance the soul of Lazarus that had been dead four daies and of others raised from the dead 3. The memory never le ts slip any thing that is treasured up in it and nothing is treasured up in it but that which is good heavenly and divine and every way worth the keeping and fast holding 4. The conscience is accessary to no evill that may any way disquiet or trouble it but exceedingly cheereth the soul by the witnesse it beareth to the good perfect and constant course which it taketh and to Gods approbation thereof so as it is ever quiet comfortable and cheerful 5. The heart is most pure sincere and entire It s said Rev. 14. 5. that no guilâ—… is found in them They shine as the Sun Matth. 13. 43. They are transparent they have no cover for hypocrisie Such as make lies or love lies are without Rev. 21. 8 27. and 22. 15. 6. Their liking affections are wholly set upon the chiefest and highest good from which no inferior good can draw them So ravisht they are with God as in comparison of him they desire love and delight in nothing else at least in nothing more then in their sweet communion with him 7. There is nothing in heaven to stir up in the souls there any disliking affections as of fear grief anger hatred In this respect its said that all tears are wiped from their
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
and an exceeding vileness of things by substantives Thus the most mighty voice arm hand and rod of the Lord is stiled a voice arm hand rod of power and the mighty Angels Angels of power Yea to amplifie the almightiness of Gods power it is stiled a power of might On the other side to set out the excessiveness of evil the most wicked spirits are called spirits of wickedness and most rebellious men children of disobedience Thus we see what the emphasis of this Hebrew phrase is which sets out the irresistible power of Christs word whereby he supports and disposeth all things And that such is the power of Christs own word is evident by this reciprocal particle HIS for it hath not relation to the Father as it hath in this phrase his person but it reflecteth upon Christs own person The Greek makes an apparent distinction by a different spirit over the head of the first letter Our English oft maketh a difference by adding to the reciprocal word this particle own as if here it had been thus translated by the word of his own power or by his own word of power Thus is the royal function of Christ set out to the life §. 26. Of Christs sufficiency for his Priesthood THe manner of expressing the forementioned excellencies of Christ is observable They are set down in Participles thus who BEING the brightness c. and UPHOLDING all things c. This sheweth that they have relation to that which followes and that as an especial cause thereof Now that which followes sets out Christs Priesthood and that in both the parts thereof which are 1. Expiation of our sinnes 2. Intercession at Gods right hand For the full effecting of these divine dignity and ability were requisite There fore to give evidence of Christs sufficiency to that great function he premiseth that excellent description of Christs dignity and dominion and that in such a manner as shews him to be a most able and sufficient Priest For these phrases being the brightness and upholding all things imply the ground of this sufficiency as if he had more fully and plainly said Seeing Christ is or because he is the brightness c. And because he upholdeth all things c. By himself he purgeth our sinnes and having done that he sate down on the right hand of the Majesty on high Had he not been such a brightness and had he not had such power as to uphold all things he could not have purged away our sinnes This work required a divine efficacy nor could he have sate at Gods right hand This advancement required a divine dignity Thus we see what respect the Apostle had to the order of his words and manner of framing his phrases §. 27. Of Christs purging FRom the Regal function of Christ the Apostle proceeds to his Priesthood the first part whereof is noted in these words When he had by himself purged our sinnes The purging here mentioned compriseth under it the expiation which Christ made by his death on the Cross which was an especial act of his Priestly function for it belonged to the Priests under the Law to offer up Sacrifices whereby expiation was made for peoples sinnes The Metaphor of purging is taken from the Law For almost all things are by the Law purged with blood Heb. 9. 22. The word here used is sometimes put for the means of purging Ioh. 2. 6. and sometimes for the act it self of being purged Mar. 1. 44. To make purgation as the Greek phrase here soundeth is to do that which is sufficient to purge and by a metonymie of the cause it also implieth the very act of purging Now Christ by shedding his blood hath done that which is sufficient to purge away sinne yea that which he hath done doth indeed purge the soul when it is rightly applied In both these respects it is said The blood of Christ cleanseth from all sinne 1 Joh. 1. 7. The purging therefore here meant compriseth under it both the merit of Christs sacrifice whereby the guilt and punishment of sinne is taken away and also the efficacy thereof whereby the power and dominion of sinne is subdued This word purged expounds two words of the original Greek which the Rhemists in imitation of the vulgar Latin translating as they suppose verbatim word for word do extenuate the sense and come short of the minde of the Apostle They translate it thus making purgation of sinnes Herein first they miss the emphasis of the tence which implieth a thing finished The Latines wanting that tence are forced to use the passive and to change the case thus purgatione facta or a periphrasis by premising a conjunction of the time past thus postquam purgationem fecisset So our English when he had purged very fitly according to the sense But we have in our tongue a particle which joyned to the Verb doth fully express the emphasis of the tence and voice thus having purged Besides they that translate it by the present tence thus making purgation imply that Christ is still tempering the medicine as if the purgation were not absolutely finished while Christ was on earth I deny not but that Christ still continueth to apply the merit and efficacy of this purgation but there is difference betwixt making and applying a thing The Verb whence the Greek word is derived is sometimes put for clensing or purging the soul from the guilt of sinne and it importeth justification and is distinguished from sanctification as where it is said that Christ gave himself for his Church that he might sanctifie it having cleansed or purged it Sometimes it is put for purging the soul from the inherent filth of sinne as where it is said Christ gave himself for us that he might redeem us from all iniquity this notes out our justification and purifie or purge us this notes out our sanctification And sometimes it compriseth under it both these benefits as where mention is made of Gods purifying or purging our hearts by faith Faith applies the merit of Christs sacrifice for our justification and drawes vertue from him for our sanctification In this last and largest signification is this metaphor of purging here used whereby it appears that Christs purging is a perfect purging §. 28. Of our sinnes purged by Christ. TO discover the filth that by Christ is purged away the purgation here mentioned is stiled a purgation of sinnes Sinne is the worst filth that ever besmeared a creature It makes the creature loathsome and odious in Gods sight It makes it most wretched and cursed for it pulleth upon the sinner Gods wrath which is an unsupportable burthen and presseth the soul down to hell By sinne Angels of light became Devils and by reason of sinne they are called foul and unclean spirits Mark 9. 25. Rev. 18. 2. Matth. 10.
creatures is an act of Gods will meerly voluntary God might if he would have forborn to doe it He wrought all things after the counsell of his own will Eph. 1. 11. But the divine generation though it be a free act without any constraint yet is it not a work of counsell and will but of nature and necessity The Father cannot but beget the Sonne §. 55. Of the difference betwixt divine Generation and Creation BEsides the fore-mentioned differences there are others also betwixt divine Generation and Creation For 1. Creation was a work out of God in and upon creatures But divine Generation is an internall work in God himself upon the very Creator if I may so speak 2. Creation is a making of that which was not and that out of nothing But divine Generation is of that which ever was and that of the very substance of God 3. Creation was a work in the beginning Gen. 1. 1. Divine Generation was before that beginning even eternall Prov. 8. 22 23. Not as In the beginning God created the Heaven and the Earth so In the beginning he made the Word but In the beginning was the Word Joh. 1. 1. 4. Creation had an end Gen. 2. 1 2. The divine Generation continueth ever without all end 5. Creation was of many things divers from the Creator not like to him The divine Generation is of that which is most like yea of the very same essence §. 56. Of the difference betwixt divine Generation and Regeneration THere are other differences then those mentioned before betwixt the divine Generation of the Son of God and the spirituall Regeneration of Sonnes of men 1. There is a time for Regeneration For the time was when they that are Regenerate were no Children of God Eph. 2. 12. And many that yet are not born again shall be regenerate Ioh. 10. 16. 17. 20. But in divine Generation there never was a time wherein the Son of God was no Son 2. Regeneration presupposeth a former birth and being The very word which signifieth to be born again Ioh. 3. 3. importeth as much But no such matter may be imagined of the divine eternal Generation 3. Regeneration respecteth not the substance of the party regenerate for the body and soul and all the parts of the one and powers or faculties of the other are the very same before and after generation But divine Generation is in regard of the very essence of the Son of God 4. Regeneration is an alteration of the person regenerate and that in his condition and in his disposition In regard of his condition of a childe of wrath Eph. 2. 3. he is made an heir of the grace of life 1 Pet. 3. 7. In regard of his disposition of darknesse he is made light Eph. 5. 8. But in divine Generation there is no alteration at all The Son is ever the same ver 12. 5. In Regeneration there is a growth and encrease 1 Pet. 2. 2. But divine Generation is ever most absolutely and infinitely perfect 6. Regeneration is of Gods meer will and free-grace Iam. 1. 18. No meer man is by nature the Son of God But it hath been shewed that divine generation is of nature See § 50. §. 57. Of the difference betwixt divine and humane Generation MAny of the differences betwixt the divine Generation of the Sonne of God and humane Generations of Sonnes of men are such as were noted before I will therefore give but a touch of them as being pertinent to the present point and adde some others thereunto 1. The Generation of the Sonne of God is eternall but of Sonues of men temporall 2. That is an internall work of the Father This externall 3. That is a perpetuall permanent act This transient 4. That importeth a necessary mutuall subsistence of him that begetteth and him that is begotten in and with one another Thou in me and I in thee saith the Sonne unto his Father Ioh. 17. 21. But in humane Generation he that begetteth subsisteth without him that is begotten 5. That setteth out an equality of Persons In this Children as Children are inferiour to their Parents 6. That doth not presuppose no-being as if the Sonne of God had of no-sonne been begotten a Sonne This is a begetting of him to be a Sonne which was no sonne before In humane Generation that is which was not before 7 In divine Generation none is before or after the other In humane Generation he that begetteth is before the begotten and that not only in order of cause but also in time 8. That is without all passion This cannot be so For as there is an action in that which begetteth so a passion in that which is begotten 9. In that He which begetteth and he which is begotten is the very same in substance In this Father and Son may be and are of the like nature or essence but not the very same The one is both alius and aliud another person and another substance distinct from the other They are two 10. In That the whole substance is communicated In This but apart 11. In That there is no diminution at all In This there is 12. In That all is divine and supernaturall both the substance and also the manner of working In this all is natural and sensible §. 58. Of the Particle This day applied to Christs Incarnation HItherto of this great mystery of divine Generation set down in this phrase I have begotten thee We will further consider the just sense of the particle This day annexed thereunto It was shewed before § 50. how that might set out eternity in that it importeth a continuall present time with out respect to time past or future In this sense it would best agree with this mystery of the divine Generation simply considered in it self But here the Apostle setteth out the Son of God as God manifest in the flesh Immanuel God with us God-man God-man in one person Thus as the Word was made flesh and dwelt among us God hath spoken unto us in these last daies by his Sonne Thus hath God appointed him heir of all things Thus hath he purged our sins Thus sits he down at the right hand of the Majesty on high Yea thus in the second Psalm this Sonne of God as God-man is stiled the Lords Annointed Thus God saith of him I have set my King upon my holy hill of Sion Thus also he saith to him Ask of me and I will give thee the Heathen for thine Inheritance Seeing therefore that both the Psalmist and the Apostle speak of the Son of God incarnate and made a Sonne of man the particle This day may not unfitly be applied to such times as the Sonne of man was on earth manifested to be the Sonne of God especially at the time of his Incarnation For then was the Word first made flesh so as then might the Father say of a Son of man This day have I
the same particle that here it is thus seeing therefore Chap. 4. 6. It is evident hereby that the Son of God became a son of man for their sake whom God had given to him Of the Son of God being one with sons of men See § 104. To declare that in the conformity of Christ to others the Apostle intends the same persons whom he mentioned before he useth the very same words children in both places Of this title children See § 128. §. 137. Of this phrase Flesh and blood THat wherein Christ is here said to be conformable to these children is styled Flesh and blood Flesh in Scripture is used Properly or Tropically 1. Properly for that part of man which covereth the bones and is covered with skin through which the veins nerves sinews arteries and other ligaments of the body do pass Thus doth Iob distinguish flesh from skin bones and sinews Iob 10. 11. Thus distinguished It is a soft substance made of blood coagulated 2. Tropically flesh is used sundry waies As 1. By a Synecdoche as when it is put 1. For the whole body distinguished from a mans soul. The dead bodies of thy servants have they given to be meat unto the fowls c. the flesh of thy Saints unto the beasts of the earth Psal. 79. 2. 2. For the person of man consisting of body and soul. All flesh shall see the salvation of God Luk. 3. 6. In these two respects flesh is attributed to Christ namely in reference to his body 1 Pet. 3. 18. and to his whole humane nature Ioh. 1. 14. 1 Tim. 3. 16. 3. To a mans wife who is styled his flesh Gen. 2. 23. and by rule of relation to a womans husband For man and wife are said to be one flesh Matth. 19. 5. 4. For such as are of kin St Paul thus styles those that were of the stocâ—… from whence he came Them which are of my flesh Rom. 11. 14. 5. For a neighbour Hide not thy self from thine own flesh Isa. 58. 7. Kinsmen and neighbours are of the same flesh the former more near the later more remote therefore both are called flesh 6. For all creatures cloathed with flesh God giveth food to all flesh Psal 136. 25. 2. By a Metonymy as when flesh is put 1. For corruption That that is born of the flesh is flesh Joh. 3. 6. Flesh in the later place is put for corruption of nature 2. For infirmity Thus horses are said to be flesh Isa. 31. 3. In regard 〈◊〉 their weakness and in this respect are opposed to spirit 3. For outward appearance Ye judge after the flesh Joh. 8. 15. that is 〈◊〉 things outwardly appear Corruption weakness outward shew are but adjuncts or accidentâ—… which belong to mens bodies which are flesh 3. By a Metaphor as when flesh is put 1. For abrogated ceremonies This the Apostle intends where he said Are you now made perfect by the flesh Gal. 3. 3. 2. For humane excellencies We have no confidence in the flesh Phil. 3. 3. 〈◊〉 means thereby such prerogatives as men esteemed excellencies and used 〈◊〉 boast in them These and other like things are as flesh alone without spirit which râ—…sume putrifie and vanish to nothing as meer flesh doth Flesh is here put for the humane nature and that as it is accompanied with 〈◊〉 nifold frailties By way of diminution blood is added thereunto flesh and blood Blood is a liquor consisting of the four humours in it life and spirit is convâ—… through the whole body The Philosopher saith that blood is the matter olâ—… whole body By a Metonymy blood is put for life and for death For life because it is 〈◊〉 means of life Gen. 9. 4. For death because upon shedding of blood death followeâ—… Gen. 37. 26. Compare Psal. 72. 14. with Psal. 116. 13. In this respect Christs blood put for his death Rom. 5. 9. Eph. 2. 13. By a Metaphor blood is put for the corruption of nature Ioh. 1. 13. Ezek. 16. 6 Blood is here joyned with flesh to shew that quick flesh is here meant 〈◊〉 that hath blood in it And by reason thereof is subject to many infirmities yeaâ—… sensible of them As good blood is the nourishment of the flesh and makes it quick and fresh so distemper of blood causeth many maladies in the flesh By the wasting of the 〈◊〉 the flesh consumeth Fitly are these two flesh and blood joyned together I finde them thus â—…ed five times in the New Testament Here Matth. 16. 17. 1 Cor. 15. 50. Gal. 1 Eph. 6. 12. Flesh and blood thus joyned set out in generall mans externall substance 〈◊〉 visible and sensible and in that respect exposed to spirit Luk. 24. 39. In particular flesh and blood is put 1. For mans earthly disposition and incapacity of heavenly mysteries soâ—… himself he can neither know them nor make them known Thus flesh and blâ—… opposed to God who is omniscient and revealeth what mysteries he pleased whom he will Matth. 16. 17. Gal. 1. 16. 2. For mans weaknesse Thus it is opposed to principalities and poâ—… Eph. 6. 12. 3. For mortality whereunto our sins brought us Thus it is opposed to gloâ—… bodies 1 Cor. 15. 50. Here it is used in the generall acception of the phrase as flesh was noted before to be used namely for humane nature subject to manifold infirmities Flesh and blood as it is a visible substance so it is gross heavy drousie subject to hunger thirst cold heat pain wearisomness sickness fainting yea and death it self In regard of the outward visible part a man is little better then a bruit beast which is also flesh and blood Eccles. 3. 19. Sundry beasts in sundry excellencies appertaining to flesh and blood go beyond men as in bigness swiftness strength vigor of severall senses as of sight hearing smelling tasting touching and other like endowments That flesh and blood is such as hath been shewed it came first from sinne For sinne brought death and all manner of infirmities are concomitants to death This is a point most worthy their due and serious 〈◊〉 â—…deration who are or may be puffed up by reason of their reasonable soul or any abilities thereof or by reason of the comly feature beauty strength or other excellencies of the body or by reason of victories over enemies successes in their endeavours honours dignities revenews stately pallaces sumptuous houses or any other like things Notwithstanding these or any other like excellencies they who lay claim to those excellencies are but flesh and blood Flesh and blood are in this case like the Peacocks black feet when her gay feathers are in her eye she struts up her self in beholding them but when her eye is cast on her black feet down fals her gay feathers A due consideration of flesh and blood would take away all proud conceits of any outward excellencies Considering all others are as we are flesh and blood What folly is it to trust in man Isa.
obedience are with indignation to be detested especially when they are obtruded instead 〈◊〉 Christs voice Let us learn to try the spirits whether they are of God 1 Joh. 4. 1. It is the note of Christs sheep to know the voice of their shepherd Ioh. 10. 4. 〈◊〉 this end be well exeroised in Christs Word Search the Scriptures Ioh. 5. 39. and pray for the spirit of wisdom and revelation in the knowledge of Christ Eph. 1. 17. §. 79. Of the Heart Verse 8. Harden not your hearts TO prevent an hinderance of a right hearing Christs voice The Apostle 〈◊〉 adviseth those to whom he wrote Harden not your hearts Here just occasion is given to consider what the heart is and what it is 〈◊〉 harden The heart properly taken is a little fleshy piece within the breast of the body under the left pap triangular broad at the top and sharp at the bottom It is the fountain of life the root whence all the spirits sprout forth that which first 〈◊〉 and last dieth in man Heart metaphorically is attributed to the Creator and to sundry creatures 1. To the Creator to set out the greatness of his liking or disliking a 〈◊〉 David is said to be a man after Gods own heart 1 Sam. 13. 14. Act. 13. 22. He was one whom God well liked and approved On the other side concerning the men of the old world it is said It grieved the Lord at his heart that 〈◊〉 had made man Gen. 6. 6. He much disliked and disapproved the men that 〈◊〉 lived 2. Heart is attributed to sensless creatures to set out the innermost part or midst of them because the heart is within a mans body even almost in the midst thereof Thus it is said The depths were congealed in the heart of the sea Exod 15. 8. And Christ was three daies and three nights in the heart of the earth Matth. 12. 40. 3. Heart is ascribed to reasonable creatures to signifie sometimes the whole soul and sometimes the severall faculties appertaining to the soul. 1. It is frequently put for the whole soul and that for the most part when it it is set alone as where it is said Serve the Lord with all your heart 1 Sam. 12. 20. 2. For that principall part of the soul which is called the minde or understanding I gave my heart to know wisdom Eccles. 1. 17. In this respect darknesse and blindnesse are attributed to the heart Eph. 4. 18. Rom. 1. 21. 3. For the will as when heart and soul are joyned together the two essentiall faculties of the soul are meant namely the minde and will Soul put for the Minde Heart for the Will Serve the Lord with all your heart and with all your soul Deut. 11. 13. 4. For the memory I have hid thy word in my heart saith the Prophet Psal. 119. 11. The memory is that faculty wherein matters are laid up and hid 5. For the conscience It is said that Davids heart smote him that is his conscience 1 Sam. 24. 5. 2 Sam. 24. 10. Thus is heart taken 1 Ioh. 3. 20 21. 6. For the affections as where it is said Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy minde Matth. 22. 37. By the minde is meant the understanding faculty By the soul the will by the heart the affections Here in this Text the heart is put for the whole soul even for minde will and affections For blindness of minde stubbornness of will and stupidity of affections go together §. 80. Of hardning the heart THere are two words used in the New Testament to set out the act of hardning as it hath reference to the heart One is taken from a Greek root that signifieth an hard brawny skin which fasteneth together broken bones or that flesh and skin on the hand or feet which is made hard and insensible by much labour or travell It signifieth also blind See § 87. Hence is derived a word oft used in the New Testament and translated hardness Mark 3. 5. and a Verb which signifieth to harden Joh. 12. 40. Mark 6. 52. The foresaid Greek root doth also signifie a stone somewhat like white Marble and the Verb thence derived signifieth to turn into a stony hardness This is a sit metaphor to express the sense of the point in hand For an hard heart is like to brawny flesh and skin which is not sensible of any smart though it be prickt or cut Nor threats nor judgements move an hard heart witness Pharaohs disposition Yea further an hard heart is resembled to a stone Ezek. 11. 19. A stone will sooner be broken all to pieces then softned by blows so a man of an hard heart will sooner be utterly confounded by Gods judgments then brought to yield to them The other word used in Scripture to set out an hard heart is taken from another Greek root which signifieth to dry up or draw out the juyce or moisture of a thing whereby it comes to be hard for moisture makes things soft driness makes them hard Hence is derived an Adjective which signifieth hard through driness Metaphorically this Epithete is in Scripture added to sundry things as an hard speech Joh. 6 60. Jude v. 15. An hard Master Matth. 25. 24. hard or fierce windes Iam. 3. 4. an hard or difficult matter Act. 9. 5. A Substantive also is thence derived which signifieth hardness Rom. 2. 5. and a Verb which signifieth to harden Rom. 9. 18. Act. 19. 9. From the foresaid root there is a compound which signifieth hardness of heart Matth. 19. 8. Mar. 16. 14. and another compound which signifieth hard or stiff-necked Act. 7. 51. Phisitians use a word derived from the foresaid Verb to set out such drugges or medicines as have a force of hardning This later metaphor is here used by the Apostle and again ver 13 15. and Chap. 4. v. 7. It is as fit a metaphor as the former and implieth that an hard heart is dry and destitute of all grace of all spirituall moisture sense and life The Apostle here sets down this act of hardning as a mans own act and that upon himself thus speaking unto them Harden not your heart I think it meet hereupon to declare 1. What hardness of heart is 2. What are the ordinary causes thereof 3. How man hardneth his own heart 4. What is the danger and dammage of a hard heart 5. How hardness of heart may be discerned 6. How hardness of heart may be prevented or redressed §. 81. Of Hardness of Heart what it is 1. HArdness of heart is an insensibleness of such means as are afforded to 〈◊〉 one from wickedness or rather a wilfull obstinacy against them for without mans will the heart cannot be hardened Therefore here and in sundry other places as Exod. 9. 34. 1 Sam. 6.
by simple impossibility Others by a singular â—…gative Of the former sort are such as these Eternity without beginning Infiniteâ—… Omnipotency All-sufficiency Ubiquity Omniscience and such like 〈◊〉 these Acts to Create Redeem Work miracles search the heart and such 〈◊〉 The things which God reserveth to himself as singular Prerogatives are 〈◊〉 1. To forgive sins Mar. 2. 7. 2. To judge mens final estate Rom. 14. 10 11. 3. To take revenge Deut. 32. 35. Rom. 12. 19. All these and other things registred in Scripture are for our learning Rom. 15. 4. 〈◊〉 3. 16. But some things are matters of faith to be believed and some things 〈◊〉 for our imitation To know what things of God are paterns to us we must compare Gods practices 〈◊〉 his precepts What in Gods word is enjoyned to us to do if God himself do 〈◊〉 we may we ought therein to imitate him Such are the virtues and graces 〈◊〉 mentioned Behold here the tender respect of God towards us children of men He hath 〈◊〉 to command and exact of us whatsoever he will but as a Father he goâ—… before us and shews that he requires no more of us then what himself 〈◊〉 Who can now think that to be any way unseemly for him which seems not â—…ly to God In this case thus saith Christ Ye call me Master and 〈◊〉 and ye say well for so I am If I then your Lord and Master have washed your 〈◊〉 â—…e also ought to wash one anothers feet Joh. 13. 14. This is a great aggravation of their pride who scorn Purity Meeknesse Mercifulnesse Holinesse and other like Excellencies as God in his own example comâ—…deth unto us Of imitating Christ See Ch. 13. v. 13. § 132. Of imitating Saints See Ch. 13. v. 7. § â—…01 §. 63. Of endeavouring after rest in heaven THe Greek Verb thus translated Let us labour is derived from another Verb that signifieth to make haste It intendeth an endeavour on mans part and so it is translated 2 Pet. 1. 15. Ephes. 4. 3. 1 Thess. 2. 17. but such an endeavour as makes a man forward to a thing and is accompanied with study labour and diligence answerably it is translated as I was forward to do Gal. 2. 10. Study to shew thy self approved 2 Tim. 2. 15. Give diligence 2 Pet. 1. 10. This word then compriseth under it two duties 1. That men endeavour after the fore-said Rest. 2. That they be forward and diligent in their endeavour The general concerning mans endeavour to attain to heaven where this Rest is enjoyed is much pressed in Scripture and that in these and such like phrases lâ—…y â—…ld on eternal life 1 Tim. 6. 12. Strive to enter in at the straight gate Luk. 13. 24. Workout your salvation Phil. 2. 12. The Apostle makes himself a worthy patern in this case where he saith I presse towards the mark Phil. 3. 14 c. Hereby that life reason grace and ability which God any way giveth is manifested and God would have it to be so When Christ put life into the Rulers daughter that was dead he said unto her Maid arise Luk. 8. 54. and to Lazarus he 〈◊〉 Lazarus come forth Joh. 11. 43. Object Natural men are dead in sin Eph. 2. 1. Answ. Man may be considered in a double estate 1. Natural 2. Spiritual In his natural estate so much is to be done as by a natural man may be That this may be the better conceived I will exemplifie a natural mans power in fire branches 1. In natural acts as to move go stand sit eat drink see hear smell taste touch 2. In civil acts about humane affairs as in Arts Sciences Trades sundry other Callings Professions and Offices Likewise in governing Kingdoms Cities Corporations Universities Colledges Schools and Families Coins posterity was skilfull in such things Gen. 4. 20 21. The Sydonians were skilfull about timber 1 King 5. 6. Saul that was but a natural man had a spirit given him fit for government 1 Sam. 10 9. 3. In moral vertues as Justice Temperance Mercy Liberality c. In reference to these the Apostle saith That the Gentiles do by nature the things contained in the Law Rom. â—… 14. 4. In Ecclesiasticall matters which tend to the externall worship of God as to go to Church hear the Word Pray Fast partake of the Sacraments Reade search and study the Scriptures Preach and conferre about holy matters Iudas whom Christ stiled a Devil John 6. 70. went sit herein 5. In spiritual matters by resisting the Spirit and the motions thereof Ye 〈◊〉 always resist the holy Ghost saith Stephan to such Jews as were uncircumcised in heart Act. 7. 51. According to the afore-said power in men they ought to go as far as they can as to go to Church to attend upon the Word to forbear wicked acts and company Though none of those gifts be supernaturall none simply preparatery to grace Yet if a natuaall man improve the abilities which he hath to his best advantage God will not leave him but give him more and better grace As for spiritual men who are quickned they must stir up the gift of God which is in them 2 Tim. 1. 6. By this it is manifest that the proper cause of mans destruction is of himself Hâ—… 13. 9. None that perish do what they can to be saved Behold here the deceitfulnesse of most mens mindes and their folly about the salvation of their souls They are carefull to use all means about the preservation of their bodies but put off all care for their souls according to this cursed Proverb I will take care for my body let God take care for my soul. God will take care for mens souls in his own way and course Let us be exhorted to put out our ability in the things of eternal life and both to learn what on our parts is to be performed and also to put in practice what we shall be instructed in hereabouts The Apostle setteth down his Exhortation in the first Person of the Plural number thus Let us labour whereby he involveth himself among others and â—…cites with others himself to duty Hereof see Chap. 2. v. 1. § 4. §. 64. Of diligence in mans endeavour for attaining to rest THe extent of mans endeavour that it should be with diligence is implied in these words study strive and labour mentioned in the beginning of the former Section and more expresly in these phrases Give all diligence 2 Pet. 1. 5 10. Let us runne with patience Heb. 12. 1. David professeth as much in the phrase I will runne the way of thy Commandments Psal. 119. 32. and the Church in this We will run after thee Cant. 1. 3. and the Apostle in this I prisiâ—…ward the mark Phil. 3. 14. 1. The excellency of the object set before us should quicken us up hereunto for there is nothing that we can endeavour after to be
dead workes THe first of the foresaid principles is thus expressed Repentance from dead works By dead works are meant all manner of sins which are so stiled in regard of their cause condition and consequence 1. The cause of sin is privative the want of that spirit which is the life of the soul as the want of life is the cause of putrefaction Men that are without that spirit are said to be dead in sin They must needs be dead works which come from dead men Eph. 2. 1. 2 The condition of sin is to be noisome and stinking in Gods nostrils as dead carrion Psal. 38. 5. 3. The consequence of sin is death and that of body and soul temporall and eternall Rom. 5. 12. and 6. 23. Repentance implieth a turning from those workes The severall notations of the word in all the three learned languages imply a turning The Hebrew noune is derived from a verb that signifieth to turn and is used Ezek. 33. 11. The Greek word according to the notation of it signifieth a change of the minde 〈◊〉 change of counsell So the Latine word also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 componuntur ex prepositione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod significat post Act. 15. 13 Prior vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 componitur ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mens Tit. 1. 15. seu intellectâ—… Phil. 4. 7. Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligo confidero Matth. 24. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 post vel iâ—…erum considero ut ij solent quos hujus vel illius facti poenitet Est igitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posterior cogitatio qualis suit in Prodigo Luc. 15. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convertâ—… vel convertor tanquam Synonyma conjunguntur Act. 3. 19. 26. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 componitur ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cura est Est impersonale Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poeniteâ—… Impersonale Est enim poenitentia posterior cura Solemus nos pâ—…itere alicujus facti cum animum id attentius expendentes cura solicitudo subit Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poenitentia ducor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exponitur apud alios authores mutatio consilij sed nunquam legitâ—…â—… novo Testamento Alij componunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meditor 1 Tim. 4. 15. Ita ut significet iterum vel postea meditor ut senior filius Matth. 21. 29. In generall repentance implieth a reformation of the whole man It presupposeth knowledge sense sorrow and acknowledgement of sin but yet these mâ—…e not up repentance For they may all be where there is no true repentance Iâ—…das had them all yet was he not reformed He retained a murtherous mind foâ—… he murthered himself Reformation makes a new man A man turnes from what he was to what he was not This the Apostle thus expresseth to turn them from darkness to light and from the power of Satan unto God Act. 26. 18. From this ground there are made two parts of repentance 1. Mortification whereby we die to sin Sin is like the Egyptian darkness which extinguished all lights it is like thornes in the ground which soak out all the life thereof Sin therefore must be first mortified 2. Vivification which is a living in righteousness If grace be not planted in the soul it will be like the ground which will send forth weeds of it self The soresaid reformation is of the whole man For the minde seeth a necessâ—…y thereof the will pursueth it the heart puts to an holy zeale and the outward parts help to accomplish it Therefore repentance consisteth not simply in sins leaving a man for a prodigall when he hath spent all may cease to be prodigall and an old adulterer when his strength is ceased may forbear his adulterous acts but in these and others like them though the act be forborn the inordinate desire may remain Nor doth repentance consist in leaving some sins onely So did Herod Mar. 6. â—… Nor in turning from one sin to another as from prophaness to superstition so did they whom the Pharisees made Proselytes Matth. 23. 15. Nor in a meer ceasing to do things unlawfull so may such as are idle on the Sabbath day The speciall principles that are comprised under this first head have reference either to the expression of dead workes or of repentance from them They are such as these 1. Man by nature is dead in sin Eph. 2. 1. Tit. 1. 16. though he live a nâ—…rall life 1 Tim. 5. 6. 2. All the acts of a naturall man are dead workes His thoughts words and deeds though they may seem never so fair Gen. 6. 5. Tit. 1. 15. for they are 〈◊〉 of dead men 3. The end of all a naturall man doth is death Rom. 6. 16. 4. There is a necessity of mans being freed for there must be repentance from deâ—… workes He were better not be then not be freed Repentance is necessary for freedome from dead works Luk. 13. 3 5. for this end knowledge sense sorrow desire resolution and endeavour to forbear dead workes are requisite Under this first head is comprised whatsoever is meet to be taught in a Cateâ—…hisme of the law rigour and curse thereof of sin the kinds and issue thereof of death and the severall sorts of it of all mans misery and impotency of repentance of the nature necessity and benefit thereof of meanes and motives to atâ—…in it and signes to know it §. 9. Of principles concerning God THe second principle is this Faith towards God By vertue of this principle they were instructed in two great points One concerning God The other concerning Faith God is here to be considered essentially in regard of his divine nature or personally in reference to the three distinct persons Father Son Holy-Ghost In the former respect they were taught what God is what his divine properties what his workes In the latter respect they were taught the distinction betwixt the three persons and that in regard of order and kind of workes which are to beget to be begotten and to proceed and also in their distinct manner of working the Father by the Son and Holy-Ghost the Son from the Father by the Holy-Ghost the Holy-Ghost from the Father and the Son Concerning the Father they were taught that he is the primary fountain of all good that he sent his Son to save the world Ioh. 3. 17. that he gave the comâ—…orter which is the Holy-Ghost Ioh. 14. 16 26. Concerning the Son they were instructed in his two distinct natures and the union of them in one person which was God manifest in the flesh 1 Tim. 3. 16. and in his three offices which were King Priest and Prophet A King to gather preserve and protect his Church A Priest to make
This is the meaning of this word Strong see § 145. XVI Believers make God their refuge They are here said to fly to his promise for refuge See § 146. XVII Diligence must be used for obtaining life The verb translated fled implieth diligence See § 147. XVIII Gods promise is the ground of mans hope Hope is here put for that which God hath promised and man believed See § 148. XIX God hath set a prize before us This is here implied under this phrase 〈◊〉 before us See § 149. XX. We may aim at reward It is reward that is set before us and it is here mentioned to move us to have our eye upon it See § 149. §. 153. Of Hope an anchor of the Soul Heb. 6. 19 20. Which hope we have as an anchor of the soul both sure and stedfast and which 〈◊〉 into that within the vaile Whither the fore-runner is for us entred even Iesus made an High Priest for 〈◊〉 after the order of Melchisedec IN these two verses the Apostle describeth hope whereof he made â—…mention in the former verse Which description is here brought in for two principall ends One as a farther argument to presse the main point in hand namely perseverance without wavering The other is a fit transition from his digression to the maine matter 〈◊〉 hand concerning Christs Priesthood See § 161. The Apostles argument is taken from that help and meanes which God affordeth to us for persevering which is a safe and sure Anchor Though hope in the former verse were taken metonymically for the thing hoped 〈◊〉 as was shewed § 147. yet here it may properly be taken for that grace whereby we quietly wait for eternall life The word hope is not expressed in the Greek but fitly supplyed in our English for the relative which hath reference thereunto Of the description of hope and of sundry other points about that grace see The 〈◊〉 Armour of God Treat 2. Part. 7. § 3. c. of Hope on Eph. 6. 17. The use of hope is excellently set forth under this metaphor of an Anchor which 〈◊〉 the nature and use of it that is to keep us steady against all temptations that we be not tossed up and down and carryed this way and that way or overwhelmed by them Saints are in this world as ships in the Sea A Sea is oft very troublesome and dangerous by reason of great waves raised by gusts and stormes of wind Thus the Devill and his instruments bring Saints into many troubles and dangers Now as an Anchor is of great use to hold a ship fast in the midst of stormes and tempests so as it cannot be whirled up and down this way and that way nor cast upon Rocks or Sands but kept steady in the place where the Anchor is cast so hope is of like use to the soul it keeps it in the midst of all temptations and troubles setled and stedfast so as they cannot remove it from the promise of God whereon this Anchor is cast nor split it upon the rocks of presumption or drive it into the sands of diffidence and despaire Hope is here stiled the Anchor of the soul to distinguish it from Iron Anchors used for ships By the soul is here meant the spirit of a man even the regenerate part Hope is a speciall meanes to keep the soul safe and in that respect stiled the hope of salvation 1 Thes. 5. 8. And the helmet of salvation Eph. 6. 17. It is one part of that spirituall armour whereby the soul is fenced and whereby it is kept safe from spirituall enemies and assaults In this regard it is the more excellent in the kind of it and more necessary for the use of it Of spirituall armour and spirituall enemies and assaults which make much to the amplifying of this Anchor of the soul see The whole Armour of God Treat 1. Part. 2. § 4. on Eph. 6. 11. and Part. 3. § 9. on Ephes. 6 12. and Treat 2. Part. 8. § 5. on Ephes. 6. 17. By this metaphor the Apostle sheweth that hope is of speciall use to keep the soul safe in all troubles and trials They that trust or hope in the Lord shall be as Mount Zun which cannot be removed but abideth for ever Psal. 125. 1. Upon Davids professing that he put his trust in God he maketh this inference I will not fear what flesh can do unto me Psal. 56. 4. In this respect the Apostle saith That hope maketh 〈◊〉 ashamed Rom. 5. 5. It doth not disappoint him of that which he expecteth so as he should be ashamed In this respect there is another metaphor whereunto the Apostle resembleth hope namely an Helmet whereof see The whole Armour of God Treat â—… Part. 7. § 7. Hope doth as it were fasten the man in whom it is to the promise of God on whom it is fixed and to heaven which he hopeth for as by the Anchor and cable a ship is fastened to the ground on which the Anchor is cast Now Gods promise is a most firm ground and heaven is so high as nor Sathan nor any of his instruments can come thither to lose it Hope therefore must needs be of singular use to keep the soul safe 1. This giveth proof both of the necessity and also of the benefit of hope Of both these see The whole Armour of God Treat 2. Part. 7. § 9. 2. This also may quicken us up to get and preserve this needfull and usefull grace Hereof see The whole Armour of God Treat 2. Part. 7. § 13. 3. The resemblance of hope to an Anchor affordeth a direction for well using of hope Hereof also see The whole Armour of God Treat â—… Part. 7. § 16. §. 154. Of the Certainty of Hope THese two Epithites Sure and stedfast are so expressed as they may have reference either to the grace it self which is Hope or to the Metaphor whereunto the grace is resembled For they are all of the same case gender and number In sense both references tend to the same issue for if it be referred to the metaphor it implyeth that hope is not only like an Anchor but also like a sure and stedfast Anchor The first Epithite translated sure is a compound The simple verb from whence it is derived signifieth to weaken or overthrow The verb is compounded with a privative proposition and signifieth to make fast and sure or to keep safe Matth. 27. 64 65 66. Act. 16. 28. Thence the adjective here used is derived which signifieth certain sure safe and a substantive that signifieth certainty 〈◊〉 surenesse or safety Luk. 1. 4. Act. 5. 23. And an adverb which signifieth 〈◊〉 surely safely Act. 16. 23. Mark 14. 44. This Epithite applied to an Anchor signifieth such an one as abideth fast and 〈◊〉 in the ground and suffereth not the ship to be carried away but keepeth it safe Of the other Epithite translated stedfast see Chap. 2. v.
the greatest In the fourth promise observe 1. The inference of it as the cause of all the former for 2. The substance This layeth down two points 1. A double act on Gods part 1. Affirmative I will be merciful 2. Relative I will remember no more 2. A treble object concerning men 1. Their unrighteousnesses 2. Their sinns 3. Their iniquities 2. The manner of expressing all the foresaid promises is absolute §. 79. Of Observations raised out of Heb. Chap. 8. v. 8 9 10 11 12. 〈◊〉 8. I. TRransgressors of a covenant are blame-worthy God doth here himself find fault with them See § 30. II. Weaknesse of the covenant excuseth not transgressors thereof The old covenant 〈◊〉 weak yet the transgressors thereof are blamed See § 30. III. God spake in the mouth of his Prophets These phrases He saith Thus saith the Lord prove the point See § 31. IV. God enters into covenant with men This is the main intendment of this testimony See § 39. c. V. The new covenant is a remarkable matter Therefore this note Behold is prefixed See § 32. VI. The new covenant was reserved to the dayes of the Gospell Those were the dayes then to come See § 33 34. VII Gods promises are as performances Therefore they are set down in the time present The days come See § 33. VIII The last covenant is ever fresh This Epithite new intends as much See § 35. IX The Church is as an house It is here so called See § 36. X. The spituall priviledges of the antient Iewes belong to Christians In this respect Christians are comprised under those titles Israel Iudah See § 36 38. XI All nations under the new covenant are united Israel and Iudah that were divided kingdomes are here set down united under the new covenant See § 37. Vers. 9. XII The new covenant is not such an one as the old was It is not according to that but better See § 54. XIII The old covenant was a divine covenant I made it saith the Lord. See § 54. XIV The old covenant was established with the Israelites in the wilderness The fathers here mentioned were they who lived in the wildernesse See § 54. XV. Men are proue soon to revolt In that day wherein God first established his covenant with the Israelites they revolted See § 55. XVI God gives deliverance I lead them out of Egypt saith the Lord. See § 55. XVII Memorable matters are to be remembred The mention of that memorable deliverance out of Egypt so long after giveth proof hereof See § 57. XVIII A time of speciall providence is a fit covenanting time Such was the time of Gods bringing Israel out of Egypt when he renewed his covenant with them See § 57. XIX God deals tenderly with his people These phrases took them by the hand to lead them gives evidence hereunto See § 55. XX God fully delivereth his He leads them out of their danger See § 56. XXI Men are prone to slight Gods kindnesse This is here exemplisied in the Israelites led out of Egypt See § 57. XXII Abuse of Gods kindnesse provoketh him to cast off his people So hath he dealt with the Israelites See § 59. Vers. 10. XXIII Christians must be distinctly informed in their priviledges This I collect from the inference of the particulars of the new covenant upon abrograting the old See § 60. XXIV God is the author of the new covenant It is God that saith thereof I will make See § 40 45. XXV The best things are reserved to the latter times These times are implyed under this phrase after these dayes See § 61. XXVI It is God that worketh on mens souls The inward parts here mentioned and hearts are put for their souls See § 64. XXVII Gods work is an effectuall work He puts into See § 65. XXVIII Gods work abides This phrase I will write intends as much See § 63. XXIX Gods first informes the mind He first puts his lawes into mens minds See § 66. XXX The Lord is in speciaâ—…l a God to his confederates Thus he here promiseth to be See § 67. XXXI God hath a peculiar people Such are they whom he takes to be his people See § 68. XXXII Gods peculiar people will answerably carry themselves This phrase they shall be to me a people implyeth the duty and disposition of Gods people See § 69. Vers. 11. XXXIII Knowledge of the Lord is a priviledge of the new covenant It is here reckoned among the priviledges thereof See § 72. XXXIV There needs not such means of instruction under the new covenant as needed under the old This is the main point intended under this phrase they shall 〈◊〉 teach c. See § 70 71. XXXV All of the new covenant have knowledge of the Lord. This is here plainly expressâ—…d See § 73. XXXVI Knowledge aboundeth under the new covenant The inference of this phrase all shall know me c. upon that which went before proves as much See § 73. Vers. 12. XXXVII Pardon of sin is the ground of other priviledges of the new covenant The inference of this priviledge upon the former by the causall particle for giveth proof hereof See § 74. XXXVIII God is pacified toward his confederates The meaning of this word mercifull intends as much See § 75. XXXIX Sins of Gods confederates deprive them not of his favour He is mercifull to their sins that is he pardoneth them See § 76. XL. All sorts of sins are pardoned to Gods confederates these severall titles unrighteousnesses sins iniquities being all of the plurall number comprise all manner of sins under them See § 76. XLI God fully acquitteth his confederates He remembreth their sins no more See § 76. XLII The promises of the new covenant are absolute So are these here mentioned and like to these are all others See § 77. §. 80. Of the old Covenant abrogated Heb. 8. 13. In that he saith a new covenant he hath made the first old Now that which decayeth and waxeth old is ready to vanish away THe conclusion of the Apostles argument concerning the deficiency of the old covenant is here laid down The argument was this If the first covenant had been faultlesse no place had been sought for the second But place was sought for a second Therefore the first was not faultlesse The proposition is plainly set down in the seventh verse The assumption is largely proved by a divine testimony v. 8 9 c. The conclusion is here in this Text. This conclusion is laid down as a just consequence following upon the foresaid testimony as is evident by this clause In that he saith The force of the consequence lyeth in this That the introduction of a new form presupposeth the abolition of the former The building of a new house where an old one was presupposeth a pulling down of the old The word covenant is not in the Greek but fitly supplyed out of the eight verse Of this epithite new see
him as 1 Cor. 12. 12. and the Church may comprize under it the head also So as the Church excludes not Christ no more then the body excludes the head nor Christ excludes the body but is joyntly to be considered with his body The Church was typified by a Candlestick rather then by the light to shew that of it self it hath no light Light must be put into it or it cannot shine In this respect light must be sought of God Iohn 1. 9. and acknowledged to be from God Gal. 2. 20. and imployed to his glory Rom. 11. 36. As the Church in generall so the particular parts and members thereof are taught by this type to hold forth that light which they receive Phil. 2. 16 Every oâ—…e in his place must labour to shew â—…orth that light of knowledge or of any other 〈◊〉 that he hath received to enlighten direct and comfort others thereby There are two especiall wayes of holding forth light One by instructing others Another by walking as Children of light before others Thus may thus must Magistrates Ministers Parents Masters yea and private Christians shew themselves to be Candlesticks §. 8. Of gold the matter of the Candlestick typifying the purity and preciousnesse of the Church THe first particular noted about the Candlestick is the matter thereof which wa pure gold Exod. 25. 31. Gold of all mettall is the most pure and precious Pure in that it is freest from drosse and least subject to rust In this matter it sheweth that the Church is the purest society in the world It is the â—…oly Church for 1. Christ cleanseth it by his blood v. 14. 2. He sanctifieth â—…t by 〈◊〉 Spirit 1 Cor. 6. 11. 3. By his word he sanctifieth them also Ioh. 17. 17. Hereby tryall may be made of publick assemblies and private persons If publick assemblies have pure ordinances and services such as can abide the triall of the Lords touch-stone which is the word then they are true Churches In them we may safely abide To them we may draw others and we may stand for the maintenance of them to the uttermost In like â—…anner may particular persons be tryed Every man that hath this hopâ—… in hiâ—… 〈◊〉 himself even as Christ is pure 1 Joh. 3. 3. As Gold is a pure mettle so it is very precâ—…ous Ezra 8. 27. Isa. 13. 12. This typifieth that precious esteem which God hath of his Church In this respect it is stiled a peculiar treasure unto God above all people Exod. 19. 5. and the members of the Church are called Gods jewels Mal. 3. 17. They must needs be precious in Gods account because they are bought with the precious blood of his son 1 Pet. 1. 19. and decked with the precious graces of his Spirit Great is that incouragement which may be fetcht from hence against such scorns and reproaches as the world layeth upon the Church She is in scorn called forsaken and dâ—…solate but the Lord câ—…lleth her Hephei-bah that is my delight in her Isa. 62. 4 These are those righteous ones who are more excâ—…llent then their neighbours Prov. 12. 26. Lazarus a poor begger was in this respect more excellent then Dicâ—…s Angels attended Lazarus and carried his soul to heaven when he died Luk. 16. 22. But the devils attended Dives and carried his soul to hell On this ground it may well be said Comfort yee comfort ye the people of the Lord Isa. 40. 1. §. 9. Of the parts and ornaments of the Candlestick typifying the use and graces of the Church A Second particular concerning the typicall Candlestick respecteth the parts thereof These were partly for use partly for ornament The parts for use were the seven lamps Exod. 25. 37. There were six branches of the Candlestick in each whereof was a lamp and on the top of the shaft was the seventh These were to give light for into them the week and the oyle was put These typifie the manifold graces of Gods Spirit 1 Cor. 12. 8 c. The number of seven is a number of perfection Though the graces of Gods Spirit are in sundry particular respects different one from another yet in this main end they agree that they are all as lights The six branches were of use to hold out those lamps that they might give the better light They set forth those ministeriall functions which Christ hath sanctified to his Church for holding out the light of his word Ministers are needfull to cause the light of Gods word to shine forth the brighter This they do by reading expounding preaching and applying the word of God The parts of the Candlestick for ornament were Knops flowers c. Exod. 25. 41. By these Gods care was typified in beautifying and adorning his Church with excellent ordinances and priviledges and the members of his Church with singular and severall graces This teacheth us to behave our selves decently or comely 1 Cor. 14 40. and to follow the things which are honest just pure lovely and of good report Phil. 4. 8. The branches and bowls came out of the shaft of the Candlestick Exod. 25. 31 32. This typified that the functions and graces of the Church come from Christ He giveth gifts to men Eph. 4. 8 c. For men are not snfficient of themselves to think any thing as of themselves 2 Cor. 3. 5. This should stir us up to imploy and improve the places and gifts we have to the end for which they are given For an account will be taken Matth. 25. 19 c. As the branches were supported and held up by the shaft so Ministers and all Saints are supported and enabled to do what belongs unto them by Christ. He makes able Ministers of the New Testament 2 Cor. 3. 6. He worketh both to will and to do Phil. 2. 13. None therefore may arrogate any thing to themselves 1 Cor. 4. 6 7. All is to be ascribed to Christ 1 Tim. 1. 12. §. 10. Of the appurtenances of the Candlestick A Third particular about the Candlestick concerneth certain 〈◊〉 There is mention made of certain golden pipes which empty out of themselves oyle into the lamps Zach. 4. 12. The Prophet therein hath reference to the Candlestick in the Tabernacle So as this typified a continuall supply of grace to the Church Hereby we are taught to depend on Christ for supply from time to time only our care must be to use those means which are sanctified unto us as Aaron was to order the lamps upon the Candlestick before the Lord continually Lev. 24. 5. Among the appurtenances may be reckoned tongs and snuft-dishes all of pure Gold Exod. 25. 38. These typified that Ecclesiastical discipline and government which is grounded on Gods word and thereby comes to be pure and 〈◊〉 as Gold This is needful in the Church for preserving the pure light thereof They who have power in the Church ought to be conscionable in the preservation and use of these snuffers
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
even in this world The negative not may imply a double opposition 1. To the Jewes Tabernacle which was of liveless and senseless materials Such as were had here below in this world 2. To our bodies Christs body was not such a body so built up as ours is and that in sundry respects 1. The extraordinary conception thereof Luk. 1. 34 35. 2. The hypostaticall union of it with the divine nature Matth. 1. 23. 3. The superabundant grace that was in it Ioh. 3. 34. Col. 1. 19. A main point here intended is that Christs body far surpassed the Jewes Tabernacle 1. The Jewes Tabernacle was but a type or shadow This a true Tabernacle Chap. 8. v. 2. 2. That was but a dead way to tread upon but this a living way to bring men to heaven See Chap. 10. v. 20. 3. That was The work of mens hands This of God Chap. 8. 2. 4. That nor any thing in it could make perfect This can Chap. 10. v. 10 14. 5. That in it self did not make acceptable to God but this doth Matth. 3. 17. 6. That was never united to the deity This is Rom. 9. 5. Had the Jewes their Tabernacle in high account which was only a shadow of this which was made of senseless materials which was the work of mens hands which could not make perfect How unworthy are they to live under the Gospel who lightly esteem this farr more excellent Tabernacle the body of Jesus himself §. 56. Of the difference betwixt the typicall and reall meanes of attonement Vers. 12. THe Apostle having declared the truth of the Tabernacle proceedeth to set forth the truth of the service which was performed in the most holy place whereunto the high Priest entred thorow the holy place This he doth negatively and affirmatively that the difference betwixt the type and truth might more evidently appear He beginneth with the negative thus Neither by the blood of goats and calves The high Priest under the law entred with the blood of these two kinds of beasts into the most holy place to sprinkle it upon the mercy-seat to make thereby an attonement Levit. 16. 14 15 16. But this was too mean a means for Christ to work a true attonement thereby For it is not possible that the blood of buls and goats should take away sins Heb. 10. 4. There is in the law mention made of sundry other kinds of sacrifices as of sheep and Lambs and of soules Lev. 1. 10 14. Yea there is mention made of a Ram for a bâ—… offering on that day when the High Priest entered into the most holy place Lâ—… 16. 3. But he carried not the blood of any other sacrifice into the most holy place but only of Goats and Bullocks Of the things typified under these and other kinds of sacrificâ—…s see v. 19. § 102. The Beasts which the Law stiled Bullocks the Apostle here calleth Calves because the Bullock was to be but a young one Lev. 16. 3. To shew what an infinite disparity there was betwixt the blood that was â—…yped by the foresaid blood of Goats and Calves the Apostle thus sets it out by his own blood This relative his own hath reference to Christ v. 11. Now Christ was true God as well as true man God-man in one person Hereupon it is said that God hath purchased the Church with his own blood Act. 20. 28. Well might the Apostle infer this latter kinde of blood with the particle of opposition BUT not by the blood of Beasts BUT by his own blood There cannot be a greater difference betwixt a type and a truth thâ—… in this The true price of â—…ans redemption is as far different from the type as God iâ—… from beasts The truth was actually to do what the type could not and so great a matter was to be done by the truth as could not be done by any inferior means then God himself yea then the blood of God This kind of opposition is a great aggravation of their dotage who reject the truth and trust to the type They prefer Beasts to God §. 57. Of Christs own blood the price of mans redemption THe expression of blood in setting out the truth as well as in the type confirmeth that which was before noted that there is no access to God without expiation and that there is no expiation without blood Hereof see verse 7. § 43. 53. The limitation of the kind of blood in this relative his own further manifesteth that the blood of God is the price of mans sin In this respect it is said that â—…esus sanctified the people with his own blood see chap. 13. v. 12. § 129. And that the Sonne of God purged our sin by himself see chap. 1. v. 3. § 29. In this sense it iâ—… said That â—…ey crucified the Lord of glory 1 Cor. 2. 2. 〈◊〉 Is there any blood in God could God shed blood Answ. No the deity simply and singly considered in it self could not but 1. The person God and man is here joyntly to be considered and that extended to the divine nature which was proper to the humane The divine nature so asseâ—…ed and united to it self the humane in one person as properties of the one are attributed to the other 1 Cor. 2. 8. Iohn 3. 13. 2. The divine nature afforded assistance to and supported the humane nature 3. The divine nature had proper works in the act of mans redemption as to adde dignity merit and efficacie to the sufferings of the humane nature Thus in regard of the inseparable union of Christs two natures and of the sufficient assistance which the divine nature afforded to the humane and of the proper actions of the divine nature the blood whereby man was redeemed may well be â—…led the blood of God No lessâ—… price could work out so great a work For infinite wrath was to be pacified 〈◊〉 justice â—…o be satisfied infinite grace to be procured 1. Beâ—…ld hâ—…re the value and worth of mans redemption Well might the Apostle 〈◊〉 it preâ—…ious blood 1 Pet. 1. 19. Nor Christ nor God himself could pay a 〈◊〉 price Heaven Earth all things in them are not to be compared to this blood 2. Take notice hereby of the vile and cursed nature of sin which must by such a means be exâ—…d Nâ—…â—…ood like to that which causeth death No death like the death of him that is 〈◊〉 God 3. Herein the extent of Christs love is manifested Eph. 5. 25. Though no lesse price could redeem the Church then Christs own blood yet Christ would not spare that The great God shed his blood for sinful man 4. O the more then monstrous in gratitude of such as will spare nothing for Christ their Redeemer not the vanities of this world which can do them no true good not their sins which make them most miserable 5. Let the consideration of this great price of our redemption move us to hold nothing
to others in himself and in that right that belonged unto him Matth. 17. â—…6 All the subjection that he yeelded to others was meerly voluntary Phil. 2. 7. 〈◊〉 10. 18. 5. This heifer was to be slain and that without the camp This typified Christs death without the gate of the City Heb. 13. 12. 6. The blood of this heifer must be sprinkled seven times This typified the application of Christs blood from time to time so long as there was need for seven is a number of perfection And this was to be done before the Tabernacle oâ—… the â—…gregation That is the Church of God Numb 19. 4. 7. The heifer must be burnt to set out the fire of Gods wrath which Christ endured 8. The skin flesh blood and dung must be all burnt Numb 9. 5. To shew that Christ suffered in the whole man and that in his suffering great reproach as dung was cast upon him 9. Cedar-wood and hysop and scarlet was cast into the midst of the burning of the Heifer These were means of sprinkling the blood so as the means used for applying Christs blood unto our selves are sanctified by the passion of Christ. 10. The Ashes of the â—…aid Heifer were to be gathered up and laid in a clean place The gathering of Ashes intended the continuance of the merit of Christs sacrifice The laying them up in a clean place prefigured the Church of God which Christ 〈◊〉 cleansed by his blood This circumstance without the camp may here inâ—… the Church of the Gentiles 11. With these ashes running water must be mixed which was called a water of â—…tion in that it was for those who by any uncleanness were separated from the congregation but being sprinkled with this water he was purified and so again admitted to the congregation Therefore it is also stiled a purification for sin Numb 19. 9. Thus the word ashes here in the Text is synecdochically put for the water also with which it was mixed and made a purifying water and giveth evidence that God affordeth to his Church means of cleansing such as are unclean Though he that is washed needeth not to be washed all over again yet he needeth to wash his 〈◊〉 〈◊〉 13. 10. Though he need not another regeneration yet he needeth daily a renewing of his repentance For this end as God appointed sundry sacrifices washings and sprinklings under the law So hath he ordained the Ministery of the word administration of the Sacraments and other ordinances under the Gospel All these are conscionably to be used according to our continuall need thereof §. 71. Of severall occasions of sprinkling blood and water under the law THe manner of using the foresaid blood and water of ashes was by sprinkling them Under the law on sundry occasions they sprinkled blood and they sprinkled water also 1. At the Passe-over they sprinkled blood upon their door posts Ex. 12. 7. This was an expresse type of the benefit of Christs blood applyed by faith whereby believers are preserved from that common destruction that fals upon all others 2. At making of the covenant blood was sprinkled on the people Exod. 24. 8. to shew that by Christs blood we have a right to the covenant of grace 3. On the annual day of reconciliation blood was sprinkled on the Mercy-seat to shew that by the satisfaction which thorow Christs blood is made for our sins God comes to be merciful unto us Lev. 16. 14 15. 4. Blood was sprinkled at the consecrating of Priests to shew that even the Ministers of Gods holy ordinances here need to be cleansed from sin Exod. 29. 16. Water of purifying was to the like purpose sprinkled upon the Levites Numb 8. 7. 5. When any had sinned whether Priest or whole congregation or ruler or any particular person blood was sprinkled to make an attonement for them Lev. 4. 6 17 c. 6. At the cleansing of any unclean person blood was sprinkled Lev. 14. 7. which declared that it is Christs blood that cleanseth from all spiritual uncleannesse 7. Such as on any occasion touched a dead corps were to be sprinkled with purifying water Numb 19. 13. §. 72. Of applying Christs blood intended by sprinkling THe foresaid sprinkling of blood and water under the law intended a spiritual application of the blood of Christ to the souls of men In this mysticall sense do both Prophets and Apostles use this metaphor of sprinkling where it is said He shall sprinkle many nations Isa. 52. 15. the meaning is that Christ by his Spirit would so apply to the Gentiles his merits as they should be perswaded to trust in Christ. To like purpose saith God by another Prophet I will sprinkle clean water upon you Ezek 36. 25. Frequently doth this our Apostle in the mystical sense use this word as Chap. 10. 22. and 12. 24. So 1. Pet. 1. 2. By this mystical sprinkling or applying Christs blood all the benefit thereof redounds to us It is as laying a plaister to a sore as drinking a wholsome potion as swallowing good pils as eating and drinking meats and drinks as putting on a garment The benefit of all these ariseth from the fit application of them even so it is in the application of the blood of Christ. Quest. How is this blood sprinkled upon our souls Answ. Two wayes 1. By the Spirit of God 1 Cor. 6. 11. which inwardly perswades the soul of a right it hath to Christ and to all that he hath done and endured for mans redemption 2. By faith Act. 15. 9. This moves us to rest upon Christ for a particular benefit to our selves of his obedience unto death On this ground the Apostle gives this exhortation Let us draw neer with a true heart in full assurance of faith having our hearts sprinkled from an evill conscience and Heb. 10. 22. The ordinances which God hath sanctified unto his Church are especial meaâ—… of conveighing Gods Spirit into us which Spirit in and by those means worketh and encreaseth faith wherefore as we desire to be sprinkled as aforesaid and to partake of the benefit of that sprinkling our care must be conscionably to attend upon those ordinances §. 73. Of Christs justifying and sanctifying persons THe Apostle referreth this sprinkling both to blood and to ashes also meaning by ashes the purifying water which was made of the ashes of the heifer and of running water Numb 19. 17. Hereby was typified that by Christ we are both justified and sanctified for blood pointeth at our justification water at our sanctification justified by his blood saith the Apostle Rom. 5. 9. And again Christ gave himself for the Church that he might sanctifie and cleanse it with the washing of water Eph. 5. 26. In this sense is this phrase the washing of regeneration used Tit. 3. 5. See Domest Duties Treat 1. on Eph. 5. 26. § 39. There is in the obedience of Christ whether active or passive both a merit and a vertue By the merit divine justice is
§ 57. §. 77. Of Christs eternal Spirit THe ground of that valew and vertue which ariseth from the blood of Christ is thus expressed who thorow the eternal Spirit offered himself Here are two principal causes set down 1. The efficient The eternal Spirit 2. The matter or thing offered himself By eternal Spirit is here meant the divine nature of Christ. As God he offered 〈◊〉 his humane nature Object Christ denieth himself to be a spirit Luk. 24. 37 39. Answ. 1. Christ speaketh according to their imagination for they conceited him to be a ghost 2. He denyeth his body to be a spirit and thereupon bids them handle him and behold his hands and feet for a spirit hath not flesh and bones But here the word spirit is used in regard of the divine nature of Christ which is of a spiritual subâ—…ance For God is a spirit Ioh. 4. 24. and the Spirit is called eternal because it is without beginning as Christ in his divine nature it That the divine nature of Christ is here meant is evident by this act of offering him For what other Spirit could offer Christ. 1. Not the spirit of man for 1. That is polluted 2. Christ was offered for that 3. That is not eternal 2. Not an Angelical spirit This action of offering Christ is too transcendent for a created Spirit Angels are neither fit nor worthy to offer such a sacrifice as Christ nor are they properly eternal 3. Not the soul of Christ himself For that is part of the sacrifice which was offered up Thou shalt make his soul an offering for sin Isa. 53. 10. This Spirit or soul of Christ was made in time and cannot properly be called eternal 4. Not the Father himself the first person in Trinity Indeed the Father in regard of his nature is an eternal Spirit but to him was this sacrifice offered therefore he did not offer it He that offered is distinct from him to whom the offering was made 5. Not the Holy-Ghost the third person in sacred Trinity who though in regard of his proceeding from the Father and the Son he be stiled a Spirit and in his nature he be an eternal Spirit yet he hath not this function of a Priest to offer sacrifice to God and to make satisfaction for sin I will not put into this Catalogue the spirit of beasts or devils For it is blasphemy to have any conceit of their doing that which is attributed to this spirit It remaineth that no other spirit can be meant by this eternal Spirit then the deity of Christ. To which this title Spirit is oft attributed as Ioh. 6. 63. Rom. 1. 4. 1 Tim. 3. 16. 1 Pet. 3. 18. 1 Cor. 15. 45. This title is here used to set out Christs divine nature 1. By way of distinction from his humane nature which was true flesh weak and srail flesh flesh created in time Observe most of the places before quoted and you shall find the word Spirit opposed to Christs humane nature and that under this title flesh 2. To shew the ground of the effectual operation of Christs offering himself This description of Christs divine nature doth confirm sundry great mysteries of our Christian faith namely these 1. Christ is true God 2. He is God eternal 3. He is of a spiritual substance 4. He is a distinct person 5. He is God and man This description of Christ is here set down to meet with an objection that might be made against that difference which the Apostle had put betwixt the blood of legall sacrifices and the blood of Christ For it might be objected that Christs blood was a material external carnal thing How then could it have such spiritual vigour above other blood Answ. Because it was the blood of him that is an eternall Spirit and offered up by that eternal Spirit So as his blood was effectual not simply as it was materiall blood but as offered by the eternal Spirit whose blood it was In this case I may say it is the spirit that quickeneth the flesh profiteth nothing John 6. 63. This description of Christ teacheth us to worship him in spirit and truth John 4. â—…4 To offer up spiritual sacrifices unto him and with the spiritual eye of faith to look on him Heb. 11. 27. Of this Epithite eternal see § 65. Of etemity atttibuted to Christ see chap. 1. v. 10. § 129 145. and chap. 2. v. 16 § 160. Much comfort and courage may believers receive against their spiritual enemies that Christ their head and Lord is an eternal spirit hereof see more in the whole Armour of God Ephes. 6. 12 Treat 1. Part. 3. § 27. Among other Arguments against Arrius his heresie concerning Christs being a God made in time this description of Christs deity is one special one This also confirms that which hath been noted of eternal salvation chap. 5. v. 9. § 51. and of eternal redemption chap. 9. v. 12. § 65. For Christ our Priest being an eternal spirit he can provide for preserve deliver and save eternally From an eternal spirit proceedeth an eternal efficacy This is the reason why that blood which was shed in time freeth from eternal damnation because it was offered by an eternal spirit §. 78. Of Christ a Priest in both natures A Special Act attributed to the foresaid eternal Spirit is thus expressed offered himselfe The word Offer in reference to a sacrifice is proper to a Priestly function see chap. 5. v. 1. § 6. The sacrifice offered is said to be himself which comprizeth both natures of Christ see v. 12. § 57. So as Christ was Priest in both his natures in his divine as well as in his humane This is further evident 1. By the Order after which Christ was a Priest chap. 7. v. 3. 2. By the difference which is made betwixt him and other Priests chap. 7. v. 27 28. 3. By that divine relation which is manifested between him and his Father as he was Priest chap. 5. v. 5. 4. By the applying of the blood which he shed as Priest unto God Acts 20. 28. In this respect is he justly stiled not only an high Priest but also a great high Priest chap. 4 14. Obj. Christ as God is equal to his Father but as Priest is inferior therefore he would not be Priest as God Answ. 1. We must distinguish betwixt the natures of Christ and his person Christ in his divine nature was equal with the Father but in his person consisting of God-man he may be said to be inferior As God-man he differs from God and man in the extreams being greater then man and lesse then God 2. We must distinguish betwixt the natures and office of Christ. The same person which in nature is equal to another may in office be inferior to him The office of Christ namely his Priesthood is a work of his person The beginning of this or that work is of the nature as to suffer is a work
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.
1. By the subject purged your conscience 2. By the object purged away dead works 3. By the end This is set out 1. By a duty on our part to serve 2. By the object of that duty which is God Amplified by his property living §. 87. Of observations raised out of Hebrews 9. 13 14. Vers. 13. I. TRuths may be confirmed It is a cleer case that Christ by his own blood obtained eternal redemption yet the Apostle here proves it as iâ—… evident by this causal particle FOR. See § 68. II. Proofes are to be taken from things known These Hebrews well knew the use and end of the rites of the law therefore the Apostle draws his argument from them See § 68. III. Things taken for granted may be conditionally propounded This particle IF is conditional yet thereby a granted truth is set out See § 68. IV. Blood is a means of expiation To this end mention is here made of blood See § 69. V. Bruit beasts were types under the law Such were buls and goats See § 63. VI. There were types of sanctification as well as justification The ashes here mentioned being mingled with water did typify means of sanctification See § 70. VII Sanctification floweth from Christ. The heifer out of whose ashes the sanctifying water was made prefigured Christ. See § 82. VIII The benefit of Christs death is made ours by application of the same The riâ—…e of sprinkling did typifie as much See § 72. IX The unclean may be cleansed It is here expresly said that by the rites of the law the unclean were sanctified See § 74. X. Legall purgations were onely externally They were only a purifying of the 〈◊〉 See § 75. Vers. 14. XI There is no comparison betwixt the type and truth This phrase 〈◊〉 much more intends as much See § 76. XII Christs blood was typified by the blood of beasts So much is here demonstrated by the mention of Christs blood See § 76. XIII Christ in his divine nature was a Spirit See § 77. XIV That Spirit was eternall These two last points are plainly expressed and shew that Christ is God eternal See § 77. XV. Christs deity made his sacrifice so effectuall as it was For this end the Apostle here saith through the eternal Spirit he offered See § 77. XVI The sacrifice which Christ offered was himself This is plainly expressed See § 78. XVII Christ was a Priest in both natures His divine nature is set out by this phrase Eternal Spirit His humane is comprized under this word himself The word offered notes his Priestly function See § 78. XVIII Christ voluntarily died XIX Christs death was a ransome These two doctrines arise out of this phrase offered himself See § 79. XX. Christ was perfectly pure He was without spot See § 80. XXI Christ was offered up to God So much is expresly set down § 81. XXII Christs blood hath a purging virtue It is here said thereof that it 〈◊〉 See § 82. XXIII The purging virtue of Christs blood extendâ—…th it self to the soul of man So much is â—…ntended in this word conscience See § 83. XXIV Conscience is most affected with sin This is the reason why conscience is here put for the whole man For guilt of sin most affrighteth the conscience and pardon of sin most quieteth it See § 83. XXV Sins are dead works So they are here expresly called See § 84. XXVI They are sins from which Christs blood doth cleanse This follows from that which is intended under dead works See § 84 XXVII God is a living God So he is here stiled See § 85. XXVIII God is to be served This by just consequence is here implyed § 85. XXIX The end of freeing from dead works is to serve the God of life This is here directly 〈◊〉 down See § 85. §. 88. Of the inserence of v. 15. upon that which went before Heb. 9. 15. And for this cause he is the Mediator of the New Testament that by means of death for the redemption of the transgressions that were under the first Testament they which are called might receive the promise of eternal inheritance THe Apostle having demonstrated Christs blood to be the 〈◊〉 〈◊〉 〈◊〉 redemption here proceedeth further to prove the point His main argument is taken from the end of Christs Priest-hood which was to confirm the ćovenant that his Father had made with with children of men which could not be done but by blood This point is handled 1. Simply v. 15 16 17. 2. Comparatively in reference to the types under the law from v. 17. to v. 24. The argument in the simple consideration thereof is taken from a speciall function that Christ undertook to make good his Fathers engagement to the sons of men and that was to be a mediator betwixt them The argument may be thus framed A mediator to ratifie a Testament must do it by blood But Christ was a mediatour to ratifie his Fathers Testament Therefore he must do it by blood The proposition is propounded and proved v. 16 17. The assumption is laid down v. 15. The manner of introducing this argument doth clearly demonstrate that it tends to the foresaid purpose which is thus And for this cause as if he had said Christ having undertaken to be the mediatour of the new Testament thereby undertook to do what might be requisite for the ratification thereof The Greek phrase here properly translated for this cause is in other places translated therefore which word intends as much as this phrase Hereof see Chap. 1. v. 9. § 117. The copulative particle And prefixed before this phrase wants not emphaâ—… It implyeth that Christ undertaketh office upon office for mans greater good He was a Priest to purchase mans redemption and withall he is a mediatour to assure man of the benefit thereof Many other functions are noted in Scripture to be undertaken by Christ. By this means may we have a more distinct and full knowledge of the many benefits we receive from Christ. As one type could not set out all that Christ did and endured for man and thereupon there were very many types See v. 2. 5. 6. So there is no one office that can set out all the benefits of Christ. What may be done by a Priest what by a mediatour what by a king what by a surety what by a redeemer what by an advocate what by an head what by an husband what by a Father and so what by other like relations may be expected from Christ. If therefore we duly observe the many undertakings of Christ in Scripture for sont of men manifested by sundry relations and withall observe the distinct ends and uses of them They will be of singular use to strengthen our faith in obtaining all things that may bring us to full happiness Of this great office of Christ mediatour and of appropriating it to a covenant or Testament see Chap. 1. v. 6. § 23 24. Of a covenant
to be made without hands Col. 2. 11. By setting down this point negatively thus Christ is not entred c. It appears that things made by man are not comparable to the things made by God In which respect they are set in opposition one to the other thus which the Lord pitched and 〈◊〉 man Chap. 8. v. 2. § 6. The other oppositions about this phrase do prove as much As the workmen are so are their works but man is not comparable to God nor his works This discovers the folly of many who though they have reasonable and understanding souls whereby they may know the difference betwixt things made with hands and without hands yet preferr the former before the latter and that both in matters of Religion and in other things also How superstitiously did the Jews doâ—…e upon the outward Temple Ier. 7. 4. and on the Ark 1 Sam. 4. 3. and yet regarded not true piety and purity of heartâ—… No nor their own souls which were the Temples of the Holy Ghost Thus many that carry the names of Christians are more addicted to goe and visit the ruines of that Temple at Ierusalem which was made with hands then to associate themselves with the true Church of God or to fit themselves for the heavenly place made without hands How are most men even in Gods Worship more taken with externall matters which are inventions of men and things made by men then with Spirit and truth notwithstanding the Father seeketh such to worship him Iohn 4. â—…3 This also may not unfitly be applyed to other things for what care doe Men and Women take to adorne their bodies their houses and other things and in the mean while neglect their souls O pray that you may approve things that are excellent Phil. 1. 10. duely distinguishing the things that differ and chuse that good part which shall not be taken away Luke 10 42. §. 122 Of the Legall holy places types of Heavenly places THe forementioned holy places under the Law are thus further described which are the figures of the true The Greek word here translated figures is not the same that was used v. 9. § â—…9 That signified a Parable or resemblance This properly signifieth a repereussion or smiting againe being compounded of a verbe that signifieth to smile and a preposition that signifieth against It is twice used in the New Testament here and 1 Pet. 3. 21. There it signifieth one type answerable to another Thus baptisme is said to be a like figure to the Arke both of them figuring and setting sorth one and the same thing in substance Here it is indefinitly taken for the simple noun and is translated patterne Chap. 8. v. 5. That it is here thus taken is evident by the word that is joyned withiâ—… translated true This hath reference to the holy places before mentioned they were types and figures of the true holy places namely Heaven as is afterward shewed This description of the holy places under the law intendeth the same things thâ—… these words Patternes of things in the Heavens did in the former verse The former word figures is a kind of extenuation the latter true is an amplification The holy places under the Law were but shaddows and in that respect but mean things but they were shaddowes of the true holy places which is Heaven it self and in that respect they were great and excellent things and of singular use Of these two points See v. 23. § 115 117. §. 123. Of Christs executing his Priesthood in Heaven THe Apostle having shewed into what places Christ entered not namely into those whereinto the High Priest under the Law entered he proceedeth to declare into what place he entered in these words But into Heaven it self The conjunction of opposition but implyeth this latter to be a far more excellent place then the former as the very name it self Heaven giveth proofe To make up the sentencefull the Nominative case and principal verbe is to be repeated out of the former part of the verse thus Christ is entered into Heaven iâ—… self This is spoken of Christ as our Priest and it taketh it for granted that Christ 〈◊〉 the true Priest of the New Testament See Chap. 2. v. 17. § 17â—… The verbe translated entered is compounded with a preposition that signifieth In and the same preposition is set before the noune as if we translated it is entered into Heaven which sheweth that Christ attained to that which he aimed at and obtained a possession thereof even Heaven it self Heaven is here properly taken for that place of blisse where God most manifesteth his glory and where Christ abideth our Priest for ever He addeth this discriminating particle it self because the word Heaven is diversly used and sometimes for the kingdome of God here on earth yea it distinguisheth Heaven here meant from the type hereof This phrase Priest presupposeth that Christ was out of Heaven this is true of his human nature wherein he lived above 33 years on earth yea by reason of the union of the divine nature with the humane he is said to descend from Heaven Eph. 4. 9. Iohn 3. 13. He was for a time on earth that he might performe all works of service and suffering He entered into Heaven that he might continue to do all things that require Merit Power and Glory So as Heaven is the place where Christ continueth to execute his Priesthood See hereof more Chap. 4. v. 14. § 84. §. 124. Of Christs appearing in the presence of God for us THe end of Christs entering into Heaven is thus set down Now to appeare in the presence of God for us The verbe translated to appeare signifieth conspicuously to manifest It is sometimes taken in the worst part as to appeare against one as adversaries in law do and to informe against him Acts 24. 1. 25. 2. Sometimes it is taken in the better part to appeare for one as a Favourite before a Prince or as an Advocate or an Attorny before a Judge In this latter sense may it fitly be applyed to Christ who is Gods favourite Mat. 3. 17. And alwaies at Gods right hand ready on all occasions to present our Petitions to God and obtaine a gracious Answer and if he observe him incensed then to pacifie him Christ is also our Advocate and Attorny to plead our cause to answer our Adversaries and to procure judgement to passe on our side Iu these respects he is said to make intercession for us Hereof see more Chap. 7. v. 25. § 106. Christ is thus said to appeare in the presence of God to shew a difference betwixt him and the Priests under the Law They appeared before the Ark and the mercy seat thereon which was but a type of Gods presence Lev. 16. 2. But Christ in the most glorious presence of God as it were before his very face The word translated presence is derived from a
one whom he absolved Go and sin no more John 8. 11. Satan if he be cast 〈◊〉 will do what he can to return again whence he came out and if he finde that 〈◊〉 empty and that party secure he will take with him seven other spirits more 〈◊〉 then himself and they all enter in and dwell there Mat. 12. 44 45. §. 8. Of remembring again sins which remain in men THe means used under the Law of remembring sin again sheweth that sins remaining must be remembred again The main injunctions under the Law for 〈◊〉 sin give good proof hereunto As Lev. 5 5. Numb 5. 7. Iosh. 7. 9. Answeâ—…ble hereunto hath been the practise of Gods Saints in all ages as Gen. 42. 21. Iudg. 10. 15. 1 Sam. 2. 19. 2 Sam. 12. 13. Dan. 9. 20. Ezra 9. 6. Neh. 1. 7. 1. Promise of forgivenesse is made to this kind of remembrance Prov. 28. 13. 1 Iohn 1. 9. 2. Upon right observing of this duty Gods promise of forgiving hath been perâ—…ed 2 Sam. 12. 13. Psal. 32. 5. 3. Threatnings are denounced against those that confesse not their sins Prov. 28. 〈◊〉 1 Iohn 1. 8 10. 1. This manifesteth one reason of sin lying on many mens conscience festring 〈◊〉 the soul and over-pressing it The reason is because it is not remembâ—…red not 〈◊〉 or acknowledged but hid concealed and smothered Psal. 32. 3. Sin is of 〈◊〉 nature it is as corruption in a wound closed yea as an hot vapour in a â—…oud which causeth thunder or in the earth which causeth an Earthquake 〈◊〉 things kept close wax violent They are as fiery darts Eph. 6. 16. The Apostle in that phrase alludes to poysoned darts and bullets which are of all the most dangeâ—…s How this duty of confessing sin is to be performed to God and how to man is â—…inctly shewed in The Guide to go to God or explanation of the Lords prayer 5 Pet. § 117 128 129. The mention of the time here intended under this phrase every yeare sheweth â—…hat the people of God had a set time of confessing their sins for that circumstance of 〈◊〉 hath reference to their annual solemn day of humiliation and reconciliation Leâ—… 16. 2. c. A like solemn rite tending to the same purpose is mentioned Deut. 26. 5. c. By way of resemblance Christians may take such courses When persons of years were baptized at that solemn time they made confession of their sins Mat. 3. 6. The like course they took upon administring the Lords sâ—…pper 1 Cor. 11. 28 31. So oâ—… Sabbath dayes fasting dayes and other solemn occasions §. 9. Of the impotency of external rites about spiritual matters Heb. 10. 4. For it is not possible that the blood of Bulls and of Goats should take away sin THis verse may be taken as a distinct argument to confirm the impotency of the legal sacrifices because they consisted of the blood of bruit Beasts which could not expiate sin Or it may have immediate reference to the third verse as shewing a reason why in those sacrifices there was a remembrance again of sin namely because those sacrifices were of bruit beasts which could not take away sin so as sin remained notwithstanding those sacrifices and therefore there was a remembrance again of them Both references tend to the same purpose and may both be comprized under this causal conjunction a FOR. b The word translated not possible is the very same that is translated impossible Chap. 6. v. 18. § 141. Of the derivation and divers acceptions of the Greek word See chap. 6. § 38. Here it is taken for an impossibility in regard of an impotency in the nature of the thing it self There is such an impotency in the blood of beasts as it is impossible that sin should be taken away thereby By blood he meaneth that which was shed when the beasts were offered up for sacrifices whereby was typified the blood and death of the Lord Jesus Under these two Creatures Bulls and Goats all other clean Creatures that were offered up for sacrifices are synecdochically comprized for they were all of the same kind These two are here mentioned in reference to the solemn annual sacrifice that was offered up for sin on the day of reconciliation Lev. 16. 11 15. These â—…ere called sin offerings because they were types of Christs sacrifice which did indeed take away sin but they themselves could not and that by reason of the disproportion betwixt the means of cleansing on the one side and the thing cleansed together with the filth cleansed away on the other side The means were meerly external earthly and carnal namely the blood of Beasts The thing to be cleansed was the soul of man which is a spiritual substance The filth to be taken away was sin which is a spiritual pollution It is in a manner of an infinite kind because it is committed against an infinite Majesty By it Gods wrath which is infinite is provoked Now what is there in the blood of beasts to pacifie such wrath to wash away such pollution as sin and to purge such a spiritual substance as the conscience spirit and soul of man is It is not possible that so great a work should be wrought by so mean a means External and carnal things cannot work internal and spiritual effects See more hereof chap. 9. v. 9. § 49. Had not Christs humane nature been united to his divine nature it could not have merited and done so great works as it did It is in reference hereunto that Christ saith The flesh profiteth nothing John 6. 63. On this ground it is said that Christ through the eternal spirit that is his divine nature offered himself c. chap. 9. v. 14. § 77. We may from hence infer that the opinion of our adversaries concerning the Sacraments conferring grace by the very work done is erroneous and pernicious What is water in baptisme what is bread and wine in the Lords Supper simply considered in themselves more then the meats and drinks and washings under the Law yea then the Blood of Bulls and Goats here mentioned What are Ministers of the Gospel in regard of their persons and mould and outward condition more then Priests and Levites under the Law The first preacher of the Gospel who was Christs fore-runner acknowledged that he was not worthy to bear Christs shooes and that â—…e baptized with water Mat. 3. 11. all that he could do was to use the cutward element Other Ministers are no more worthy then he nor can do any more 〈◊〉 he did When Paul and Barnabas were by the Heathen accounted Gods they acknowledge themselves to be men of like passions with others Act. 14. 15. Though Apostles were planters and Evangelists waterers yet neither is he that planteth any 〈◊〉 neither he that watereth but God that giveth the increase 1 Cor. 3. 7. Indeed it is true that in regard of the office that Iohn the Baptist had to be the 〈◊〉
runner of Christ and plainly to declare him saying Behold the Lamb of God that taketh away the sin of the world John 1. 29. there rose not a greater then he before his time Mat. 11. 11. And in some circumstances it may be granted that the Sacraments of the new Testament have an excellency above all the rites of the old Testament for they are not so many in number so cumbersom so burthensom so painful so grosse so dark but fewer in number more easie in performance more perâ—…uous and clear for understanding they are memorials for things past not types of things to come Yet in the main substance their Ministers and their Sacraments were as ours Unto them was the Gospel preached Heb. 4. 2. They did eat the same spâ—…itual meat and drink the same spiritual drink namely that we Christians do 〈◊〉 they drank of that spiritual Rock which was Christ. 1 Cor. 10. 3 4. There is no more â—…matural vertue in our sacramental Elements then was in theirs It is as impossible for water to cleanse the soul as for the blood of Beasts to take away sins If this be true of Ordinances instituted by Christ how much more impossible is it that humane inventions should purge the soul or take away sin 〈◊〉 we hereby in the use of all external Ordinances to raise up the eyes of our soul above the external visible thing even unto Christ himself and to the things which he hath done and endured for the saving of our souls §. 10. Of the resolution of Heb. Chap. 10. V. 1 2 3 4. Vers. 1. For the Law having a shadow of good things to come and not the very Image of the things can never with those sacrifices which they offered year by year continually make the comers thereunto perfect V. 2. For then would they not have ceased to be offered because that the Worshippers once purged should have had no more conscience of sin V. 3. But in those sacrifices there is a remembrance again made of sins every year V. 4. For it is not possible that the blood of Bulls and Goats should take away 〈◊〉 Verse 1. THe sum of these four verses is A Declaration of the impotency of the Law This is set out four wayes 1. By the end or use of the Law v. 1. Here-about are set down 1. The use it self 2. A consequence following thereupon The use is propounded two wayes 1. Affirmatively 2. Negatively The affirmative manifesteth 1. The meannesse of the use in this word shadow 2. An excellency in that meannesse in this phrase of good things to come The negative removeth from the law a speciall excellency in this phrase Not the very Image of the things The consequence is that it could not make perfect This is amplified 1. By the meanes which could not do it The sacrifices These are described 1. By the Act done offered 2. By the time when This in two branches 1. Year by year 2. Continually 2. By the persons whom they could not make perfect the commers thereunto Vers. 2. 2. The impotency of the law is set forth by the frequent use of the same things This is 1. Propounded 2. Confirmed In the proposition we may observe 1. The manner of setting it down by way of interrogation would they not 2. The matter have ceased to be offered The confirmation is taken from sin remaining in the conscience Here about two things are noted 1. A description of the persons and that by their disposition worshippers and by a supposition once purged 2. A declaration of the sin remaining they should have had no more conscience of sin Vers. 3. 3. The impotency of the law is manifested by a remembrance again of sins This is amplified two wayes 1. By the same kind of sacrifices in those sacrifices 2. By the time Every year Vers. 4. 4. The impotency of the law is confirmed by the kind of sacrifices Here about four particulars are observable 1. The intimation of the sacrifice blood 2. The kind of beasts that were sacrificed Bulls and goats 3. The effect denyed take away sins 4. The manner of expressing it it is not possible §. 11. Os observations raised out of Heb. 10. v. 1 2 3 4. Vers. 1. I. DAngerous errours are to be rooted out of mens minds This ariseth from the Apostles much inculcating the laws impotency See § 3. II. Legall types were but shadowes In this respect the law is said to have a shadow See § 2. III. The shadowes of the law were of substantiall truths These are here stiled good things See § 2. IV. The good things shadowed by the law were not then actually exhibited They are hâ—…e said to be good things to come See § 2. V. The law had not the truths themselvesâ—… Thus much is meant under this phrase not the very Image of the things See § 2. VI. Legall â—…tes could not make perfect This is plainly expressed See § 3. VII The best of the legall rites failed in that which they prefigured These were Sacrifices which prefigured reconciliation but could not reconcile God to man See § 3. VIII Legall Sacrifices were yearly offered up This phrase year by year intendeth as much See § 3. IX Legall râ—…tes continued till the truth was exhibited This is the intendment of the adverb continually See § 3. X. Dâ—…gent observers of legal rites were not perfected by them Those were such as are here stiled Commers there unto See § 3. Vers. â—… XI God permits not holy ordinances to be continued in vain Had there not 〈◊〉 use of Sacrifices they would have ceased to be offered See § 4. XII In and by Sacred ordinances God is worshipped In this respect observers of divine ordinances are here stiled worshippers See § 5. XIII Legall Sacrifices did not purge the offerers from sin This is intended under this phrase once purged as here it is used See § 5. XIV Guilâ—… of sin once taken away doth not trouble the conscience This is intended under this phrase should have had no more conscience of sin See § 5. Vers. 3. XV. Remembrance of sin implyeth a remainder of sin The Apostle proves that sin remained notwithstanding those Sacrifices because in them there was a remembrance again of sin See § 6. XVI Sins remaining must be remembred again This was the reason why Sacrifices were ost offered up See § 6. XVII The Iewes had a set time for solemne consession of sâ—…n This is implyed under this phrase every year See § 8. Vers. 4. XVIII Blood of bruit beasts was offered under the law Such were buls 〈◊〉 〈◊〉 See § 9. XIX Sacrifices of bruit beasts could not take away sin This is plainly expressed 〈◊〉 â—… 9. XX. It is not possible for a thing to work above the nature thereof Blood of buls and 〈◊〉 were external earthly and carnal things but to take away sin was an interâ—… divine and spiritual matter thereupon the Apostle puts an impossibility upon 〈◊〉 See § 9. §. 12.
by Christ and an evidence thereof See Chap. 7. v. 25. § 104. Of setting down the exhortation in the plurall number and first person See Chap. 2. v. 1. § 4. This exhortation sheweth that the priviledge of approaching to God must be used by them for whom it is procured In the former verses it was shewed that this priviledge was procured See v. 19. § 53. Here he exhorteth to use it To stir us up the more carefully to use it we have 1. Christs invitation thus expressed Come unto me Matth. 11. 28. To refuse so gracious an invitation is a point of rebellion and folly 2. Gods propensity to reach out to them that come unto him the Scepter of his grace and favour Ahashuerus was not so gracious in this kinde to Esther Eâ—… 5. 2. as God is to believers It is noted of one of the Emperours of Rome that he never dismissed any that came to him for favour with a sorrowfull minde 3. There is a promise made to such to be accepted and satisfied Iohn 7. 37. 4. They may have assurance of sufficient grace Chap. 4. 16. 5. Their drawing neer to God is an evidence of Gods drawing them Ioh. 6. 44 45. 6. Salvation is restrained to those that come to God Chap. 7. 25. On these and other like grounds we may we must draw neere to God in all our needs on all warrantable occasions §. 63 Of drawing neere with the heart THere are sundry requisites here set down by the Apostle concerning the manner of our drawing neere The first is that it be with a true heart Of the heart and the divers acceptions thereof See Chap. 3. v. 8. § 79. Here it is put for the innermost part of man even for the whole soul yet the body is not excluded for we must glorifie God in our body as well as in our spirit 1 Cor. 7. 20. But it is that which must principally be done Without the heart there can be no drawing neare to God It is not sufficient to draw neare in body nor with lips and tongue unlesse it be with heart also Give me thine heart saith the Lord Prov. 23. 26. Whatsoever you do do it heartily or from the soul Col. 3. 23. This is Gods desire Deut. 5. 29. The heart is as a Queene that hath the command over all the other parts It is a a spring and as Gods secret close Hereof see more Chap. 3. v. 12. § 126. Hereby is discovered the folly of superstitious persons and of meere civill men Superstitious persons place all their piety in externall duties They seeme to draw neare to God but not with the heart Of these there are two sorts 1. Such as performe duties which God hath enjoyned but formally and with the outward man only as the Jews Isa. 1. 11 c. 2. Such as worship God by humane inventions Matth. 15. 9. Both these are abomination to the Lord who doth as little regard externall ordinances instituted by himself performed without the heart as he doth humane inventions Isai. 66. 3. The Pharisees against whom Christ denounced many woeâ—… failed in both these So do Papists in and by their latine service and formall Protestants who are like those that came and sat before the Prophet Ezek. 33. 31. Meere civill men are such as suppose all religion to consist in the externall duâ—…s of the second Table If they be just in their dealing true in their words bountifull in their works they think that they have done all that is required Yet the very Heathen have herein gone beyond many of them What reward can such look for of God Even Publicans may do the same Matth. 5. 45 46. §. 64. Of a true Heart TO the heart before mentioned the Apostle here addeth this epithite true and that to meete with the deceipt of Hypocrites who pretend that in heart they draw neare when in truth their heart is fast set upon Pride Covetousnesse and other corruptions Such are they who are stiled Hypocrites in heart Ioâ—… 36. 13. These are said to have a heart and a heart We translate it a double heart Psal. 12. â—… One is the pretence of a good heart The other is a plaine evill heart It is therefore said of those who did pretend no more then what he did intend that they were not of double heart David thereforefore setteth forth a true heart under this phrase the whole heart Such a heart must be presented to God as is evident by sundry other epithites tending to the same purpose and attributed to the heart as a pure heart Psal. 24. 4. A clean heart Psal. 73. 1. A sound heart Prov. 14. 30. A faithfull heart Neh. 9. 8. An honest good heart Luke 8. 15. Upright in heart Psal. 7. 10. A perfect heart Isai. 38. 3. Yea like epithites in the abstract are atributed to the heart as uprightnesse in heart 1 King 3. 6. Singlenesse of heart Acts 2. 46. God is a searcher of the heart Acts 1. 24. Ier. 179. Great reason therefore that we draw neare unto him with atrue heart See more hereof Chap. 3. v. 12. § 26. This manifesteth the folly of hypocrites whose intents are different according to their different disposition 1. Some aime at the praises of men Matth. 6. 2. These are vaine glorious Hypocrites 2. Others aime at profit Matth. 23. 14. These are covetous Hypocrites 3. Others at mischiefe Ier. 41. 6. These are malicious Hypocrites Their sin is the greater in these and other like respects 1. They prefer man to God for if they did beare such respect to God as they do â—…o man they would labour to approve themselves to God which cannot be without a true heart Psal. 51. 6. 2. They delude and deceive men They make them judge amisse Man cannot brook to be mocked if therefore they knew the hypocrisie they would detest the Hypocrite 3. They carry about them an accuser a witnesse and a Judge This is their conscienc which oft proves very terrible Thus are they adversares to God to men and to their owne souls When hypocrites and profane persons shall meet together in hell for hell is their portion Matth. 24. 51. profane persons will insult over them and say where is the fruit of your drawing neere to God Of keeping the Heart See Chap. 3. v. 12. § 126. §. 65. Of drawing neere in full assurance of faith A Second virtue prescribed for a right manner of drawing neere to God is Faith which is here amplified by an especiall property thereof Assurance Of Faith in generall of the severall kinds thereof of the means of working encreasing and strengthning it and of other points thereabouts See the whole Armâ—… of God Treat 2. Part. 6 on Eph. 6. 16. Of Faith § 11. c. This text sheweth that Faith is an especiall means to make us fit to appear before God He that commeth to God must believe Heb. 11. 6. Heere of see more in
of their Fathers family and there did service to God so as Adam's house was God's Church whereby we may see the antiquity of the Church even from Adam's time As this first Family was a Church so other Families of the antient Patriarchs were Churches The Church herein hath a preheminence above other Societies Though both the foresaid Brothers offered to God yet both of them did it not with the same mind and in the same manner This is implyed under this word of comparison more excellent Of the positive whereupon this comparative more excellent or greater is grounded see Chap. 10. v. 12. § 120. They were of diffâ—…rent dispositions One was an errant Hypocrite the other an upright Worshipper of God Thus from the beginning it was shewed that Gods Church on earth is a mixed Assembly That this may here more distinctly appear I will shew 1. Wherein these two agreed 2. Wherein they differed They agreed in three points 1. In their general action They both drew near to God and worshipped him 2. In the general matter of that action They both brought an offering 3. In the general kind of their offering which was of that which belonged to each of them Cain was a tiller of the ground and he brought of the fruit of the ground Abel was a keeper of sheep and he brought of his flock Gen. 4. 3. 4. 1. They differed in the distinct kinds of offering Cain's was of the fruit of the ground wâ—…ich was but a meer gift Abel's was of the flock which was a sacrifice slain The notation of the Greek word in my text translated sacrifâ—…ce implyes as much See Chap. 5. v. 1. § 7. 2. In the manner of offering Abel offered up his sacrifice in faith whereby he believed that God would pardon his sins and accept of his person and service No such thing is implyed of Cain 3. In the quality of their offering Cain brought of the fruit of the ground we read of no choyce of any excellent fruit that he should bring But Abel brought of the firstlings of his flock and of the fat thereof These were the best and choycest §. 13. Of the testimony which Faith brings AS Abel testified a good respect to God so likewise God testified a good respect to him For he obtained witness that he was righteous The ground hereof was his faith For this relative by which hath reference not to sacrifice but to faith For this is an exemplification of that which was said of the Elders By faith they obtained a good report As others so Abel As he obtained a good report so he obtained it by faith By a true justifying faith the Believer so applyes Christ unto himself as he resteth upon him to be enabled to do that which is acceptable unto God and therein to be accepted of God This faith put him on to offer a more excellent sacrifice than Cain this faith in Christ moved God to give a gracious testimony of him This phrase he obtained witness is the interpretation of one Greek 〈◊〉 namely that which is before translated obtained a good report v. 2. § 6. The testimony or witness which he obtained is thus expressed that he was righteous Of this word righteous see Chap. 10. v. 38. § 144. By faith he applyed to himself that righteousness of Christ which made him righâ—…eous before God and by the same faith he was put on to endeavour to do sâ—…ch duties of piety towards God which appertained to him in his place and withall such duties of justice and mercy as made him be accounted righteous before men This witness of Abel's righteousness was given by God especially As it was before said of the witness which the Elders received v. 2. § 6. so it may be â—…ere said of this witness which Abel received This giveth instance that even in Gods account men in this world may be râ—…ghteous See more hereof Chap. 10. v. 38. § 144. This testimony That he â—…as righteous hath an especial respect to his person and that must be by faith in the Lord Jesus Thus it is said that the Lord had respect unto Abel Gen. 4. 4. namely unto his person Nothing can here make us righteous before God but the righteousness of Christ applyed by faith 2 Cor. 5. 21. To set out the foresaid witness more fully the Apostle addeth this God testifying of his gifts Howsoever distinction may be made between sacrifices and gifts as hath been shewed Chap. 5. v. 1. § 7. yet they are also both taken in the same general sense Sacrifices were brought to God and offered up to him â—…nd in that respect were called gifts So as God himself doth here witness that men may give gifts to him Hereof see Gods testifying of those gifts was a manifestation of his accepting thereof for it is expresly said that God had respect to his offering In two respects are the things which Abel offered to God called gifts 1. In regard of Abel's mind he brought them in testimony of thankfulness 2. In regard of Gods mind who accepted them as gifts The twofold mentioning of witness concerning Abel hath reference to that double respect that in the Historie of Abel the Lord is said to have He had respect unto Abel namely to his person and to his offering this was his gift By this witness it appears that God will have his Children to know his mind towards them that so they may be the better encouraged to go on in that course which is acceptable to God §. 14. Of Abel's speaking being dead FOR greater commendation of Abel's faith another kind of testimony is added in these words By it he being dead yet speaketh This is a perpetual testimony from Abel's death till the time that the Apostle wrote and so will continue to the end of the world For the verb speaketh being of the present tense implyeth a continued act so also doth this adverb yet Of the word translated dead see Chap. 7. v. 8. § 51. It is here meant of the death of his body being slain by his Brother Cain Gen. 4. 8. Quest. How doth he speak being dead Answ. 1. In that his faith and the fruits thereof are registred in the everlasting Records of the holy Scripture and thereby he speaketh as evidently as if we heard his voyce 2. In that his innocent blood being wrongfully spilt cryed to God for vengeance Gen. 4. 10. Yea still it remaineth crying against all such Fratricides and Homicides as Cain was in which respect Christ saith to the murdering Jews that upon them should come all the righteous blood shed upon the earth from the blood of righteous Abel Mat. 23. 35. 3. In that his soul is among those souls which cry aloud saying How long O Lord dost thou not judge and avenge our blood c. Rev. 6. 9. He is said to speak by faith because as he offered his sacrifice by faith and by faith obtained
is the wisdom of God as he will not use his power further than may be 〈◊〉 He best knoweth when Peace when Trouble when Ease when Pain when Lâ—…berty when Restraint when Life when Death is fittest Isa. 28. 24. c. Yea such is the goodness of God as that shall be an ingredient in all his dealings with his children We know that all things work together for good to them 〈◊〉 love God Rom. 8. 20. In these and other like grounds we see just cause to submit to the good pleasure of God even in suffering Hereof see more § 88. in the end and Chap. 5. v. 8. § 48. §. 96. Of reasoning with ones self about the grounds of Faith Heb. 11. 19. Accounting that God was able to raise him up even from the dead from whence also he received him in a figure THe inward ground or reason of that great evidence which is before given of Abraham's faith is here noted to be a perswasion of Gods power in raising the dead The word translated accounting implyeth a reasoning or discoursing with ones self about a matter It is derived from a noun that signifieth both speech and reason 1 Cor. 2. 1. 1 Pet. 3. 15. And also an account Luk 16. 2. This verb is thus interpreted they reasoned Mark 11. 31. Here it 〈◊〉 that Abraham seriously consulted with himself about the seeming difference betwixt Gods promise and Gods command but holding this for an 〈◊〉 pâ—…inciple that Gods promise should be accomplished and in his reasoning meditating on Gods infallible truth unsearchable wisdom incomprehensible mercy almighty power and other divine properties this cometh to his mind if there be no other way for accomplishing Gods promise but that which is extraordinary he will work a miracle rather than fail of his promise God will raise Isaac from the dead for he is able so to do Abraham did not simply and absolutely believe that Isaac should be raised from the Dead for he had no promise so to believe and the Text saith not that he accounted that God would raise him but that he was able so to do Fitly therefore doth the Apostle insert this copulative conjunction and which in this place carrieth emphasis and is well translated even as if he had said Abraham believed that though Isaac were offered up and burnt to ashes yet even then could God raise him up again This then is the intendment of Abraham's consultation and resolution with himself that God would some way or other accomplish his promise concerning Isaac Thus much is evident by this answer of Abraham to his Son God will provide himself a Lamb for a burnt offering Gen. 22. 8. Not that he knew what would fall out but that he knew and believed that God could and would work above that which he himself could imagin Now because Abraham made full account to sacrifice his Son and being sacrificed he must needs be raised from the dead that in him the promised seed might be called therefore he believed that God was able to raise him up even from the dead By this account or reasoning which is here noted of Abraham the Apostle giveth us to understand that a due discourse of the minde on the grounds of Faith doth much establish faith The Apostle doth largely exemplify this in Abraham's faith concerning the birth of Isaac when he and his wife were both old Rom. 4. 19 20 21. So Iacob Gen. 32. 9. 10 11 12. So Moâ—…es Exod. 32. 10 12 13. So Ioshuah Josh. 7. 7 8 9. So David oft in the Psalmes discoursing of Gods promises of his mercies of his power of his truth and of his former works and pleading them before God was much strengthned in faith A due discourse and meditation brings to mind and memory the grounds of faith Whil'st those grounds are fresh in memory they work on the heart and by affecting the heart the soul is setled and quieted and a settled and resolved soul adds much to the vigor of faith This directeth such as are well instructed in the grounds of faith seriously and frequently to meditate thereon See more hereof in the whole armour of God on Ephes. 6. 16. Of Faith Treat 2. part 6. § 71. This doth more specially direct Christians in time of temptation when the soul is heavy and perplexed with doubts and fears to reason with themselves as if they had to doe with others and by arguments to endeavour to convince the soul of those sure grounds which the word affordeth for setling our faith on God Hereof see the Churches Conquest on Exod. 17. 11. § 43. 7. §. 97. Of resting on Gods power for strengthning of faith THat which Abraham in his reasoning did especially fix upon for strengthning his faith was Gods power which is thus expressed that God was able For Gods power is an especial prop to faith The faith of Saints hath in all ages been much strengthned hereby Rom. 4. 21. Dan. 3. 17. and 6. 20. This therefore hath been pressed to that end Gen. 18. 14. Luk. 1. 37. Ier. 32. 27. Mar. 10. 27. Consideration of Gods power is an especial means to remove all stumbling blocks that lye in the way of a believer and to take away all doubts and feares If travellers be well guarded if Souldiers have a good convoy if men be in a sure Castle they will not fear Gods power is the best guard the safest convoy and surest castle that any can have Quest. May a believer so rest on Gods power as to expect what God is able to do Answ. No. God is able to do more than ever he will Matth. 3. and 26. 53. Besides Gods promises are the proper ground of Faith We have no ground to expect more than God hath promised though God be able to do more Quest. How then is Gods power a prop to Faith Answ. It assureth that God who is able will do what he hath promised though Heaven and Earth seem to make against it This doth more particularly direct us how to fix our meditation on God for strengthening our faith and that among other divine excellencies on the power of God See more hereof in the whole armour of God on Eph. 6. 16. Treat 2. Part. 6. Of Faith § 26. §. 98. Of Faiths prescribing nothing to God THE Apostles indefinite expression of the ground of Abraham's faith in this phrase that God was able giveth evidence that faith prescribes nothing to God it rests upon this that God is able to make his word good Abraham prescribed nothing when he said God will provide Gen. 22. 8. Nor Iehosaphat when he said to God Our eyes are upon thee 2 Chro. 20. 12. Nor Daniels three companions when they said Our God is able to deliver us Dan. 3. 17. Nor Christ when he said Not as I will but as thou wilt Matth. 26. 39. 1. Faith works in a man such an esteem of God as it perswades the Soul that God is the wisest
This is done by the Spirit of Christ conveyed into us whereby we are sanctified Rom. 8. 11. 3. The Spirit enableth such as are united to Christ to stand against all assaults and to persevere in a spiritual growth till they come to be perfect men in Christ Ephes. 4. 13. 4. The receiving of the Soul to glory when it leaves the body In assured conâ—… hereof not onely Christ Luk. 23. 46. but Stephen also Act. 7. 59. commended his soul to God 5. The Resurrection of the body to eternall life Iohn 5. 28 29. 6. The uniting of Body and Soul together again and setling them in glory eterâ—… Matth. 22. 32. Christs Argument as it holdeth for the resurrection of the body so for the union of them with their souls For God is not the God of our bodies alone but of our persons consisting of Body and Soul All these are the degrees of mans perfection None of them may be left out In all these were believing Jews made perfect and in all these are and shall be all believing Christians made perfect And without every one of them can none of them be made perfect Quest. 1. How then is perfection denied to them as it seemeth to be denied 〈◊〉 thiâ—… phrase that they should not be made perfect Answ. It is not simply denied but restrictively in relation to us Therefore it 〈◊〉 added without us â—… Quest. How doth their perfection depend on us or on our perfection Ans. 1. In that the Resurrection of the bodyes of all Believers shall be at once and so their perfect consummation in body and Soul Iohn 5. 28 29. Abel the first Believer that died and all others after him must rest in their graves till the last of Gods elect be perfected 2. In that the means of perfecting believing Jewes were reserved to our times which were Christs Incarnation subjection to the Law and accomplishment thereof oblation of himself a Sacrifice Resurrection from the dead and Ascension into heaven All these were in the last dayes in the time of the Jewish Church they were not actually done If in our dayes they had not been done those ancient Believers had not been perfected But being all actually done in our dayes we thereby are perfected and they also are perfected with us For they believed that in the latter dayes they should be accomplished as indeed they were and by that Faith they were justified and sanctified in this life died a blessed death had their souls received to Heaven shall have their bodies raised and united to their souls to enjoy eâ—…ernall rest and glory as we also who believe in Christ exhibited This I take to be the cleer meaning of the text Hereby sundry errors raised from thence are plainly refuted 1. None of the Souls of the faithfull shall be in Heaven till the last day This was the opinion of many ancients as of Tertullian Vigilantius and others Among other arguments they press this text But they erre not knowing the Scriptures nor the power of God Matth 22. 29. For they apply that to the Soul separated from the body which belonged to the last union of body and soul together I deny not but that by Christs entrance into Heaven there was a great access of joy and glory to such Saints as were dead in their soules glorified before But that then their souls should first enter into heaven may and must be denied Besides they take that to be spoken of the effect which is meant of the actuall eâ—…hibition of the means Whereas the means of making men perfect which was Christ was not actually exhibited before the last dayes they deny the effects thereof which is the perfecting of Saints thereby Quest. Could the effect be before the cause Answ. 1. The highest procuring cause was before the effect which was Gods Decree and purpose 2. So also was a primary efficient cause Gods promise Gen. 3. 15. 3. So likewise the vertue and efficacy of the working cause Rev. 13. 4. 4. The instrumentall or applicatory cause which is faith Hebr. 11. 1. As they who maintain the foresaid errors mistake the maine ground thereof which is this text so they goe against the current of other Scriptures which are these and other like 2 Cor. 5. 1 2. c. Luk. 23. 43. Phil. 1. 23. A second error is this The Souls of the faithfull were in a place in the uppermost part of Hell called Limbus Patrum Of this see Chap. 8. v. 8. § 50. A third error is this The Souls of the faithfull before Christ were in a place of beatificall vision but not in heaven This is the error of some Protestants who cut but a third betwixt 〈◊〉 and Papists Hereof see more Chap. 8. v. 8. § 50. §. 279. Of the insufficiency of externall means in case of perfection THE deniall of perfection to the Jews before Christ exhibited is in regard of the means which they had Those means were not sufficient to make them perfect All the means which they had may be comprised under this word Law but the Law made nothing perfect Chap. 7. v. 19. § 86. which in this case must be the moral or ceremonial Law The morall Law cannot make perfect by reason of our impotency Rom. 8. 3. In reference to that law the Apostle saith No man is justified by the Law in the sight of God Gal. 3. 11. Of the Ceremoniall Law it is expresly said that the offerings thereof could not make him that did the service perfect Chap. 9. v. 9. § 49. and Chap. 10. v. 1. § 3. In this respect it is called a carnal Commandement Chap. 7. v. 16. § 21. And the Ordinances thereof are stiled weak and beggerly Elements Gal. 4. 9. 1. Quest. Why was that Law then ordained Answ. 1. To shew we stood in need of means to perfect us 2. To point out those means Therefore they are called â—… shadow of good things to come 2. Quest. Were not then believing Jewes made perfect Answ. Yes But by the means which were typified under their rites This gives a demonstration of their blindness and folly who expected perfection from the observation of that Law Against such the Prophets much inveighed Isa. 1. 11. Mic. 6. 6 7. And Christ in his time Luk. 16. 15. And the Apostles in their time Gall. 4. 9. Great also is their folly who wish the continuance of that external Law yet still and also of them who think to be perfected by humane inventions If external Divine Ordinances could not make perfect â—…uch less can humane §. 280. Of perfecting all Believers in all ages by the same means TO shew that God did not leave his people utterly destitute of all means of perfection This phrase of limitation Without us is inserted Whereby we are given to understand that they had means to be made perfect but such as belong to us Christians and are expresly manifested in our dayes Hereof see more Chap. 7. v. 19.
of his inward inbred corruption as well as for laying aside externall weights We must as much as in us lyeth lay aside this besetting sin This title Sin in the singular number is frequently put for our naturall corruption Five times in Rom. 6. six times in Rom. 7. three times in Rom. 8. It is also called a body of sin a body of death flesh old man Exhortations about this sin are that we suffer it not to reign Rom. 6. 12. that we destroy it Rom. 6. 6. That we 〈◊〉 it Gal. 5. 24. that we cast it off Eph. 4. 24. 1. The condition of this enemy should the rather incite us to subdue and destroy it It is an enemie within us More danger ariseth from Traytors that are within a Nation or City then from forrein enemies without David was never in such danger by reason of any or of all the Nations without as of those that rose against him in his own Kingdome As for this inbred enemy no enemie without nor world nor Devill nor all the power of Hell can hurt our soules unlesse they get this Traytor within to take part with them 2. This enemy is tumultuois and troublesome never at rest as it can easily so it will willfully on every side set upon us We cannot do speak or think any thing but it will infest us and that at all tinâ—…es in all places in Company when we are alone at Church and at home in duties of piety Charity and Justice in duties of our Calling Waking and Sleeping Great is their folly who let this enemie do what he please who care not to hold him in much lesse to cast him off This is the cause of the many outward abhominable enormities that men fall into that they suffer this enemy within them to plot and practise what he lists For suppressing of this besetting sin observe these few rules 1. Keep thine heart with all diligence Prov. 4. 23. The heart is as a spring Matth. 12. 34 35. 2. Keep the doores of thy soul by which good or evill is let into it These are thy senses Iob 31. 1. 3. Use such meanes as in Gods word are sanctified for subduing Corruption they will be as water cast upon fire Such are Temperance Sobriety Diligence in Calling Duties of piety Fasting and other waies beating down thy body 1 Cor. 9. 27. 4. Set the bias of thy thoughts aright Acquaint thy self with the divine art of meditation especially when thou arâ—… alone or awake in thy bed Mens thoughts will be working and that on evill if they be not set on good matter If good seed be not sown in the ground it will send forth noysome weeds 5. Get the stronger man into thy house Matth. 12. 29. This is the Spirit Gal. 5. 17. For this pray Luke 11. 13. Thus thou shalt be safe §. 8. Of a Christians course resembled to a race THe main duty which the Apostle intendeth by setting before us the example of such as well finished their course is in these words Let us run with patience the race that is set before us He doth here set out a Christians course of life by a race and answerably the manner of carrying themselves to their behaviour who in running a race look to get the prize For they will make all the speed they can with as much patience as they may till they come to the end of that race which they are appointed to run and where the prize is to be had In setting out the poynt he appropriateth not the duty to himself saying I will run Nor putteth it off to others thus do ye run but by a word of the first person and plurall number includes others with himself and incites both others and himself by this phrase Let us run Hereof See Chap. 2. v. 1. § 4. In the foresaid exhortation every word hath an emphasis and are all pertinent to the Metaphor of a race whereunto he doth resemble a Christians course which is some what more fully set out 1 Cor. 9. 24. Particulars wherein they may be resembled are these 1. There is a distance betwixt the goale where they begin and the goale where t ey end On earth we begin our race at death it is 〈◊〉 〈◊〉 in Heaven is the prize We may not think to be in heaven so soon as we 〈◊〉 into this race 2. There is a prize at the end of the race 2 Tim. 4. 7 8. 3. An endeavour must be used to attain the prize Luk. 13. 24. 4. There are many runners Luk. 13. 24. 5. All that run do not obtaine the prize 6. Runners fit themselves to the race so do true Christians 1 Cor. 9. 24. 7. There are like duties to be observed by Christians which runners in a race observe 2 Tim. 2. 5. God hath thus ordered our Christian course 1. To give proof of those graces which he conferreth upon children of men As of Faith Hope Obedience Patience Courage and other like Our Faith in God our Hope of Heaven our Obedience to Gods word our Subjection to his will our Patience in holding out our Courage against opposition are hereby manifested proved and exercised 2. To wean us from this world Had we not a race to run and a prize set before us we should be like Peter and think it is good to be here still Matth. 17. 4. 3. To make us long for Heaven and to make death the more wellcome In these and other like respects our Christian course is also resembled to a jourâ—… to a pilgrimage to a battaile to a labour and to other like things Answeâ—… Christians are stiled travailers pilgrims souldiers labourers §. 9. Of running our Christian race with patience OF the Greek word translated Run see Chap. 6. v. 20. § 158. It is an act that importeth the best speed that a man can make Man hath not wings like â—…owles to flee It is by running that he doth most put forth himself to the speedy attaining of a thing and in a race especially doth he most manifest his speed by runâ—… a little lazinesse may lose the prize The Apostle then doth here by this metaphor imply that we may not be slothful in our Christian course but diligent earnest and zealous therein striving to outstrip others as runners in a race do See more hereof Chap. 4. v. 11. § 64. and Chap. 6. v. 11. § 79. Every one in his Christian course is like to meet with many Crosses which may prove as sharp stones or stumps in the way or as briars and thornes or as stumbling blocks which may hinder him slacken his speed the Apostle therefore prescribeth the best remedy that can be to passe them over the more lightly which is Patience Hereof see Chap. 6. v. 12. § 86. and Chap. 10. v. 36. § 135. This phrase Let us run the race implieth an holding out in our Christian course till it be finished A
Uncreated as God Ioh. 4. 24. Created are reasonable and unreasonable Reasonable as Angels Heb. 1. 7. and souls of men Eccl. 3. 21. Zac. â—…2 1. Unreasonable as the souls of beasts Eph. 3. 21. It s more cleer then needs be proved that the souls of men are here meant For God can have no perfection added to him The good Angels abide as they were created they are no more perfect then they were indeed by Christ they are confirmed and established in their first estate but that estate is not altered As for evill Angels they shall never be perfected The souls of beasts are never severed from their bodies they both perish together neither are their souls capable of the perfection here intended It s therefore most evident that by Spirits are here meant souls of men which are of a spiritual substance In which respect they are here and in sundry other places called spirits as Eccl. 12. 7. Luk. 23. 46. 1 Cor. 6. 20. That the souls of men are of a spirituall substance appears 1. Because they come immediatly from God as Gen. 2. 7. In this respect he is stiled the God of the Spirits of all flesh Numb 16. 22. and 27. 16. And Father of Spirits Heb. 12. 9. And mens spirits are said to return to him that made them Eccl. 12. 7. 2. God would make man after his own Image which a meer body without a spirit could not be For God is a Spirit John 4. 24. and his Image consists in spiritual endowments as knowledge Col. 3. 10. and holinesse and righteousnesse Eph. 4. 24. The Reasons why the souls of men are of a spiritual substance 1. That the divine excellencies of God might be made the more conspicuous in this admirable fabrick For by reason of the spirit united to the body man is the most admirable creature that God made he is therefore stiled a little world By his understanding he resembleth the Angels by his sight the sun and stars by his breath the aire by his sensible faculties all the excellencies of unreasonable creatures by his vegetable faculties the excellencies of all manner of plants by his flesh and bones the substance of minerals and other senselesse creatures Thus doth he contain in him the quintessence of all creatures having a Spirit to animate his body 2. Their ends for which they were made as To animate bodies to quicken them to enable them to doe those severall functions which belong to the severall parts as the eyes to see ears to hear noses to smell palat to tast mouth to speak shoulders to beare hands to handle and hold and feet to go which they cannot do without a soul instance carved bodies and idols Psal. 115. 5 6 7. Yea instance dead bodies Iudg. 19. â—…7 28. 3. That men might be the better enabled to glorifie their Creator for as it is in Hezekiahs thanksgiving Isa. 38. 19 20. the living the living he shall praise thee 4. That they might be according to their disposition and carriage more capable of the greater reward or punishment For Spirits are much more capable then bodies Take we a distinct view of the severall faculties of mans soul and we shall find man to be the rarest creature that God made No senselesse or unreasonable creature is comparable to man by reason of mans reasonable soul. Yea and a man hath herein a kind of excellency beyond Angels in that he hath a body united to the soul wherein it may more discernably exercise the abilities of a soul. Yea and herein beyond all exception man hath an excellency above Angels in that his nature is such an one as the Son of God was pleased to assume Heb. 2. 6. which he would not have done if a Spirit had not been united to his body Q. If a Spirit be so excellent a thing how can it be begotten seeing begetting is an act of the body as well as the soul. A. 1. The ancient and common answer is negative The soul is not begotten 1. Others answer that by vertue of the divine blessing Gen. 1. 28. the soul is propagated and that as other creatures bring forth according to their kind so man 2. How doth this aggravate the evill disposition of man that consisting of so excellent a part as a Spirit is should so pervert and abuse it as he doth by sin The aggravation of Devils sin is in this respect the greater because they are wholy and only spirituall such are their sins as no means of expiating them is afforded Though man be not wholy spirituall yet is he in part yea and in his principall part By sin is that divine part polluted and all the excellent faculties thereof perverted So that the mind is become a blind and erroneous guide The will a stubborn and rebellious servant The memory an unhappy treasure The conscience a sluggish monitor The heart a false touch-stone The affections domineering masters The senses pernicious inlets Thus all the parts are become instruments of evill What a shame is it that men who have reasonable and immortall Spirits should become worse then the unreasonable and mortall bruits such are Atheists Idolaters blasphemers profane and impious persons despisers of Governours hatefull and revengefull persons Drunkards Gluttons Adulterers Murtherers and many other such like as all notorious sinners Hath God given men Spirits to be more audacious and impudent in sinning 2. This may admonish us to take due notice of this admirable part whereof men are constituted and well to weigh what are the distinct faculties thereof what their severall functions how to be imployed and answerably to use them 1. The first and chiefest is the mind which is given to man for a guide labor to have it inlightened with Gods truth that it may be a good guide Matth. 6. 22. 2. The will ought to be Gods hand-maid ready to yeeld to Gods will revealed to the mind that we may be able to say as Samuel 1 Sam. 3. 10. Speake Lord for thy servant heareth 3. The memory must treasure up all good directions and consolations for future times that what is once learned may be of perpetuall use that we may say with David Psal. 119. 55. I have remembred thy name O Lord in the night and have kept thy Law 4. The conscience ought to be tender of the least sin and quickly smite us as it did David whose heart is said to smite him after he had numbred the people 2 Sam. 24. 10. And after he had cut off the skirt of Sauls robe 1 Sam. 24. 5. And not let us be quiet till it hath brought us to thorow repentance as it did Peter Matth. 26. 75. and then to pacifie us 5. The heart ought to be upright as Psal. 18. 23. This sweetneth all graces and shews a good respect unto God 6. All the affections must be as servants to the understanding and be ordered thereby each of them being placed on their right object and
respects there are wherein Christs blood may well be stiled blood of sprinkling and truly said to be communicable One in regard of the merit The other in regard of the vertue of it The merit whereby the guilt and punishment of sin is taken away The vertue whereby the dominion and power of sin is abated and subdued The former was especially typified under the Law For the sprinkling of the blood of beasts was for cleansing such as were unclean whereby both the guilt and punishment of their uncleannesse was taken away as the uncleannesse of the Leper Lev. 14. 7 8. and the uncleannesse of him that touched a dead corps or were any other way unclean Numb 19. 18 19. Hereunto alludeth the Apostle Heb. 9. 19. In this respect being cleansed with such sprinkling as the Law enjoyned they might freely and boldly do service to God otherwise it was death Numb 19. 13 20. But the sprinkling of Christs blood that is a right application thereof by the Spirit of Christ on his part and by faith on our part wrought by the said Spirit doth every way cleanse from all sin taking way the guilt and freeing from the punishment in which respect the beloved Disciple Iohn saith 1 Ioh. 1. 7. the blood of Iesus Christ cleanseth us from all sin Yea also it hath a vertue and power to subdue in us the power of sin and to free us from the dominion thereof in which respect Christ is said thereby Heb. 9. 14. to purge our conscience from dead works to serve the living God And Heb. 10. 22. we are said to be sprinkled in our hearts from an evill conscience These phrases import a freedom from the power as well as from the guilt of sin In this respect Act. 15. 9. God is said to purifie our hearts by faith because faith applieth Christs blood to the soul. 1. This doth inform us of the means whereby Christs blood is made useful and profitable to us His blood is shed and being shed it is expiatory and satisfactory But how may we be made partakers of the benefit of it this legal rite sheweth even by having it sprinkled upon our souls Though the Paschal Lamb were slain and the blood thereof poured into a Bason yet if it had not been sprinkled on the door the destroyer would have entered in So though Christs blood be shed and preached by the Gospell and represented in the Sacraments yet if it be not sprinkled on us it doth us no good we may be destroyed with the rest of the wicked Our heart is as the door of the soul Psal. 24. 7. if that be sprinkled with Christs blood the destroyer dares not enter in Therefore as the Apostle admonisheth Heb. 10. 22. Let us draw near with a true heart in full assurance of faith having our hearts sprinkled from an evill conscience and our bodies washed with pure water 2. This may teach us how to have this blood sprinkled on our hearts It s sprinkled by a particular application thereof to our selves which is done by faith For by faith we apply unto our selves in particular that which in the word is indefinitely revealed concerning Christs death and the benefit thereof By faith we apply the merit thereof By faith we draw a speciall vertue from thence By faith we apply Christs intercession and there place all our confidence for acceptance §. 117. Of the continuall efficacy of Christs Sacrifice THis phrase that speaketh is an elegant Prosopopeia whereby the vertue and efficacy of Christs blood is set out to the life This phrase shews it to be so great aâ—… if Christ with all his wounds opened and with all his blood in a vessel brought to his Father should earnestly call and cry to his Father for pardon he could not more prevail It hath respect to Christs intercession and importeth a perpetuall efficacy of Christs sacrifice Therefore it s set down in the present tense participle Whereby the Apostle giveth us to understand That Christs Sacrifice hath a continuall efficacy Those principles of our Christian Religion and articles of our Christian faith which are noted to follow hereupon do prove as much as resurrection ascension and intercession His resurrection shews Christ he being sacrificed was not as the legal sacrifices swallowed up of death and utterly consumed so as they were but for one only turn and for the present use But as he liveth after death so he continueth to speak His ascension shews that he was not as the Priests under the Law who being dead could no more enter into the holy place But he after death entred into the true holy place Herein the Apostle makes a difference betwixt the typicall Priests and the true Priest Heb. 7. 23 24. His intercession sheweth the end of the two former He rose and ascended into heaven that he might continue the use power and efficacy of his sacrifice which he doth by his intercession So as hereby the point is evidently confirmed That these three followed upon his death is evident Rom. 8. 34. In regard of this continuall efficacy of Christs sacrifice he is said Heb. 7. 25. ever to live to make intercession for us Christs continuall intercession is that which is intended under this Metaphor of speaking for to intercede is to speak for one This is attributed to Christ by way of resemblance See more hereof Chap. 7. v. 25. § 106. §. 118. Of dead Saints speaking MOre fully to expresse the efficacy of Christs blood the Apostle sets out the matter thereof comparatively thus Better things then that of Abels To understand the meaning thereof we must search out what it is that Abel or that his blood speaketh Most Greek Copies set down an article of the Masculine gender and so refer it to the person It seems that learned Erasmus met with some Copies that have the article in the neuter gender and so refer it to blood Our English so taketh it for it saith not then Abels but then that of Abel viz. that blood Now we read of both namely of Abel himself even his person that he being dead yet speaketh Heb. 11. 4. And also of his blood that it being shed the voyce of it cried unto God from the earth Gen. 4 10. 1. Abel himself speaketh in that his faith and the fruits thereof being in everlasting records to all posterity call upon all that read or hear them to be followers of him as evidently as if his voyce were heard 2. Abels blood speaketh in that at first the shedding of it could not be concealed and thereupon required judgement against his brother that slew him Yea still it remaineth crying against all such fratricides and homicides as Cain was 3. Both Abel himself and also his blood speaketh in that his soul is among the soulâ—… of them that were slain who under the Altar cry with a loud voyce saying how long O Lord holy and true dost thou not judge and aveâ—…ge our
he might be a mercifull High-priest Heb. 2. 17. 4. 15. 1. The common condition of mankinde makes a man more sensible of others miseries and that by experience of his own 2. It convinceth him of that need wherein he himself may stand of others help For thereby he knows that his own state is alterable and that he may be afflicted and distressed as now he seeth another is who is of the same mould and temper of the same profession who hath the same enemies and is subject to the same temptations Hard-hearted men who are no whit moved at the cases of such as are in distress do little think that they themselves also are in the body that they are subject to such distresses They provoke God to bring them to the like or to a worse distress and to harden the hearts of others against them that by experience they may learn how ill it becometh him that is in the body to be unmercifull to them that are in distresse Severe and just judgement against such is thus denounced He shall have judgement without mercy that hath shewed no mercy Iames 2. 13. But what may be thought of them who having been in the same distresse wherein they see others to â—…e have no bowels of compassion nor any wayes afford any succour or comfort unto them This was it for which Nâ—…hemiah was very angry at the Nobles and Rulers of Iudah that being themselves redeemed from slavery did sell their brethren Neh. 5. 6 7 8. Because the children of Israel had been freed out of the Land of Egypt where they were in bondage in memorial thereof God ordained a Law that such Israelites as had been sold unto any of their brethren should in the seventh year go out free Deut. 15. 12 c. Now because in Zedekiahs time they did not shew this mercy to their servants God threatned to give them into the hand of their enemies Ier. 34. 20. The servant that had a debt of ten thousand talents forgiven him because he forgave not his fellow servant a debt of an hundred pence was delivered to the tormentors Matth. 18. 24 c. Learn we therefore to be otherwise minded §. 31. Of the sympathy of the Members of Christs mystical Body THe mystical sense of this phrase As being in the body sheweth that the mystical union that is betwixt Christians should work a mutual compassion in Christians upon one anothers distresses For if one member suffer all the members suffer with it 1 Cor. 12. 26. Thus was Nehemiah affected and afflicted with the affliction of those that were at Ierusalem Nehem. 1. 3 4. The Apostle in relation to the Members of the mystical body saith Who is weak and I am not weak Who is offended and I burn not By this sympathy upon the distresses of the members of Christ we gain assurance to our own souls and give evidence to others both of the reality of our union with others of that mystical body and also of our perswasion of others with whom we sympathize that they also are members of the same body For it is a work of the same Spirit as a sympathy of natural members is an evidence that they are all animated by the same soul. By this sympathy we shall be also induced to be helpfull one to another and so by consequence to the very body of Christ. What now may be thought of such as are no whit at all moved with the afflictions of the Church of Christ or of the particular members thereof Are they knit together by the same Spirit then the Spirit of Christ may be thought to have lesse efficacy to work on the spiritual members of Christs body then the soul of man to work on the members oâ—… a natural body For these do alwayes sympathize 2 Cor. 12. 26. The best that can be judged of such hard-hearted Christians is 1. That they erre in their judgements about others not thinking them to be true members 2. Or that the flesh that remains in them and the corruption thereof stupifieth their spiritual sense 3. Or that the Spirit of Christ some way or other provoked with-draweth his effectual operation from them 4. Or that they themselves are no true members but by an outward profession make a meer shew thereof Something or other is much amiss in them To prevent or redresse such hard-heartednesse these Rules are carefully to be observed 1. Let such as profess themselves to be members of the mystical body be indeed and in truth such as they profess themselves to be or else cease to profess what they are not that so there may not be expected of them that which in vain will be expected 2. Let them judge of other Professors according to the Rule of love which is to think the best and hope the best to interpret all things in the better part See § 7 9. 3. Let them take heed of grieving the Spirit of Christ Ephes. 4. 30. lest â—…e with-hold his operation and with-draw that efficacy which he manifesteth in others 4. Let them do what they can to suppress the remainder of corruption in them that it carry not too great a sway and make them neglect such duties as otherwise they should and would do 5. Let them quicken up their own spirits hereunto and in case of spiritual senslesness thus reason with their own spirit and say How is it O my Soul that thou art thus sensless Shall every member of a natural body be more sensible of the case of another member then thou art of a member of Christs body By arguments labour to convince thy soul that such a disposition is very much unbeseeming thy holy profession §. 32. Of the Resolution of Heb. 13. 3. THe Summe of this verse is A Christians Compassion at others misery Here are offered two parts The first concerneth such as are restrained The other such as are any way afflicted In the former is set down 1. The Duty to be performed 2. The Manner of performance As bound with them In setting down the Duty two things are expressed 1. The Act wherein the Duty is performed Remember 2. The Persons to whom it is to be performed Them that are in bonds In the later the Act is understood and two other points are expressed 1. The Object or Persons that are to be succoured 2. The Motive in this phrase As being your selves also in the body This may admit a literal interpretation and imply a like common condition with others Or it may admit a mysticall Interpretation and imply the near Union of the Members of Christs mysticall body together §. 33. Of the Instructions arising one of Ver. 3. I. COmpassion at others miseries is a fruit of brotherly-love This I gather from the Inference of this verse upon the first verse wherein brotherly-love is required II. Others in distresse must be remembred as well as strangers This I collect from the Apostles adding this exemplification of brotherly-love to the
holy women as had exemplarily carried themselves towards their husbands 1 Pet. 3. 5 6. 2. Duties performed in particular cases When a like case falleth out the approved pattern of former Saints is a good warrant to us in such a case Thus Christ justifieth his Disciples fact by a like fact of David in a like case Matth. 12. 2 3 c. This affords direction about imitating Saints practises which is to bring their practice to the right role which is Gods Law and Will to compare them together and thereupon finding them to agree to be the rather incited to do the like because such a Worthy so approved of God did it before us An especiall use of Saints practice is to incite and quicken us to be like unto them §. 108. Of these words The end of their conversation THe more to stir them up to follow the foresaid faith of their Guides the Apostle adviseth them to consider the issue of their conversation The Greek word translated conversation is another then that which was used vers 5. § 48. That word is there only used in that sense but this word is frequently used in the New Testament even thirteen times and ever for conversation It is a compound word The simple Verb signifieth to turn Revel 11. 6. The compound to turn again or return Acts 15. 16. In the course of mans life there be many turnings up and down this way and that way As the Originall word so this translation of it conversation is fitly used For it sheweth what we must expect in this world even various turnings and what need we have of manifold wisdom that we may prudently carry our selves as David is said to behave himself wisely 1 Sam. 18. 5 14 15 30. He that doth so shall finde good and shall be delivered from evil Prov. 16. 20. and 28. 26. Their holy coversation being inferred upon that faith which they preached sheweth that their practice was answerable to their doctrine Herein they are made a pattern to their people whose course of life must be agreeable to their profession of faith See The Saints Sacrifice on Psal. 116. 9. § 59. Under this word End the issue or last act of a thing is comprised The Greek word is a compound The simple Verb signifieth to go The compound to go out or escape The word here used signifieth a passing thorow or going out It is translated a way to escape 1 Cor. 10. 13. By our former English it is translated the Issue This word then intendeth that the Guides here mentioned had passed through many troubles and had escaped out of all so as by none of them they had been kept from preaching the faith or from living answerably thereto But as the Apostle professeth of himself 2 Tim. 4. 7. They had fought a good fight they had finished their course they had kept the faith yea as some hence inferre they had sealed the faith with their blood and were glorious Martyrs Thus their constancy in the faith is set out Of this Perseverance See Chap. 3. v. 6. See also The Saints Sacrifice on Psal. 116. 9. § 60. §. 109. Of a serious considering of weighty matters THe foresaid end of their conversation the Apostle would have them duly to consider The word whereby he expresseth his minde is emphaticall It is a compound The simple Verb signifieth to behold and that seriously as Christ beheld how the people cast money into the treasury it signifieth also to perceive with the eye of the minde as where the woman of Samaria said to Jesus I perceive that thou art a Prophet Joh. 4. 19. Yea it signifieth also to consider Consider how great this man was Heb. 7. 4. But this compound carrieth a greater emphasis It implieth a reviewing of a thing a diligent pondering upon it It is used to set out the Apostles pondering upon the Idolatrous devotions of the Athenians Act. 17. 23. God having given these Hebrews such Guides as had built them up in the true faith and made themselves a pattern unto them by a godly conversation wherein they continued all their life and at length sealed it up by their blood and now enjoyed the end of their faith the salvation of their souls the Apostle would not have them of all others forgotten but be seriously remembred conscionably followed and throughly thought upon and that especially in regard of their perseverance unto death and the glorious issue of all This this is again and again to be thought upon Two things are here intended 1. The issue of holy mens conversatiou is very remarkable For this end this Apostle hath set forth a Catalogue of them in the eleventh Chapter of this Epistle Of imitating these therein See § 101. 2. Remarkable matters are very seriously to be considered To this purpose doth this Apostle use another like emphaticall word which we translate consider Heb. 12. 3. And another on Heb. 3. 1. which also is translated consider See more hereof Chap. 3. v. 1. § 21 22. §. 110. Of the Resolution of Heb. 13. v. 7. 7. Remember them which have the rule over you who have spoken unto you the Word of God whose faith follow considering the end of their conversation THe summe of this verse is A duty of people to their deceased Pastors The parts are two 1. A description of a faithfull Pastor 2. A declaration of his peoples duty The Pastor is described 1. By his Function 2. By his conversation His Function is set out 1. By the Dignity of it 2. By the principall Duty belonging to it The Dignity of his Function is expressed in this word Guides or Governours And amplified by a speciall relation in this word your His duty is set down 1. By the act have spoken 2. By the subject matter The Word of God The peoples duty is 1. Generally propounded in this word Remember 2. Particularly exemplified In the exemplification there are two particulars 1. An imitation 2. A consideration In both these there is noted 1. A distinct act 2. A proper object In the former the act is thus expressed Follow The object thus Whose faith In the later the act is thus set down Consider The object thus The end of their conversation §. 111. Of the Observations arising out of Heb. 13. 7. I. FAithfull Pastors deceased must be remembred This word remember hath reference to such See § 95. II. People must especially remember their own Pastors This relative your intendeth them See § 96. III. Ministers of the Word are as Guides or Rulers They are here so called See § 96. IV. Preaching is a Ministers speciall work This is meant by the word have spoken See § 97. V. Gods Word is the proper matter of a Ministers preaching They are here expresly said to speak the Word of God See § 97. VI. Faith must be practised Ministers must manifest it and people must imitate it See § 99. VII
respect towards him whom we obey Under these phrases all the duties of honour love maintenance or any other respect may be comprized Just and weighty grounds there are for people to yield the foresaid obedience and that in the manner aforesaid to their Ecclesiastical Governours For 1. They are appointed of God and stand in his room They are his Embassadours so as the Obedience which is yielded unto them is yielded unto God Iohn 13. 20. True it is that civil Magistrates are ordained of God and bear his Image but there is a great difference betwixt a civil Magistrate and a Minister of the Word God gives the civil Magistrate authority to command obedience in his own name and to be performed to himself But the authority of a Minister so resteth in Christ as in Christs name only he may require obedience to be performed to Christ himself 2. The matter whereunto a Minister requireth obedience is Gods Word Ministers may not as Magistrates do make Laws of their own head or by the councel and advice of other men but they must deliver the Word of God Hereof see The whole Armour of God on Eph. 6. 19. Treat 1. Part. 7. § 181. 3. The end of a Ministers function is the salvation of their peoples souls Good reason therefore that obedience be yeelded to them by those who desire to have their own soul saved Of that respect which people ought to shew to their Ministers See The whole Armour of God on Ephesianâ—… 6. 20. § 176. The foresaid respective obedience required of people to their Minister by just consequence implieth That Ministers carry themselves so as their people may with good conscience obey them Where the Law requireth that Inferiours honour their Superiours It intendeth also that Superiours carry themselves worthy of honour Of Ministers walking worthy their place See The whole Armour of God on Ephes. 6. 20. § 179 180 c. §. 149. Of a Ministers watching THe Apostle renders this reason of peoples performing the foresaid duty of obedience to their Ministers and that in the manner aforesaid They watch for your souls The Verb translated watch is in Greek a compound The Noun whence it is derived signifieth sleep This compound being with a privative particle signifieth not to sleep that is to watch It is for the most part applied to prayer Watch and pray Mark 13. 33. Luk. 21. 36. Ephes. 6. 18. These together with my Text are the only places of the New Testament wherein this Greek word is used There is a Noun thence derived and translated watchings twice used 2 Cor. 6. 5. 11. 27. There is another Greek word of a like notation very frequently used and translated watch This act of watching is attributed to sundry functions As 1. To Nurses who watch sick persons and that day and night and must be ready to give them what they need to ease them wherein they do complain to minister unto them what may be needfull or usefull for them The Apostle resembles himself as he was a Minister unto a Nurse 1 Thess. 2. 7. 2. To Shepherds They are said to keep watch over their flock by night Luk. 2. 8. Now they watch to keep their sheep from danger to espy the sores and diseases of the sheep that they may cure them to provide good pasture for them to bring them in season to their fold Ministers are oft styled Shepherds Cantic 1. 8. Ephes. 34. 2. 3. To sundry Officers and that both in time of peace and war As to such as in the night time watch City-gates go up and down the streets watch in high-wayes which they do to discover theeves and robbers and to prevent sundry dangers Likewise to Centinels in time of war and to such as are placed in high watch-towers either to descry afarre off if any enemy approach or in case a City be besieged if any succour be coming to them When Davids souldiers were sent out against Absolom he had a watchman 2 Sam. 18. 24. So had King Iehoram 2 King 9. 17. In reference to such a Watchman God expresly saith to a Prophet I have made thee a watchman Ezek. 3. 17. These and other like resemblances do set out the care and duty of faithfull Ministers towards their people and that in these and other like particulars 1. Ministers are oft awake when their people are asleep and study and pray for their good when they have no other witnesse but their Candle by them which wasteth it self to give them light teaching them thereby to be willing to spend and be spent for the Instruction Edification and Salvation of their people This was the Apostles minde 2 Cor. 12. 15. 2. As a tender Nurse they take great care of their peoples weaknesse Upon their peoples complaint of their trouble and disquiet in conscience they are ready to ease and quiet them in what they can and to minister unto them what they know to be needfull for them and usefull to them 3. As faithfull Shepherds they protect and defend their people from such as are as ravening wolves even from the Devil himself who as a roaring Lion walketh about seeking whom to devour And from the Devils ministers Hereticks Idolaters and prophane persons who else would infect them They are further observant of their peoples maladies to heal and cure them They are carefull to provide good pasture for their sheep and in seasonable times to keep them in their folds They are also carefull to go before them that so their people may follow them in the right way where they should go Iohn 10. 4. 4. As vigilant Watchmen they descry the dangers whereunto their people are subject and give them warning that so they may prevent the same and in case their people be as a City besieged they will espy what succour is coming to help them and encourage them to hold out and not yield to the enemy The care and duty of faithfull Ministers set out under this Metaphor They watch giveth proof of the Necessity and Utility of the Ministerial function As necessary as Nurses are for sick persons and Shepherds for sheep and Watchmen to prevent danger so necessary are Ministers for people For people are subject to many spiritual maladies and to sundry ravening wolves and to all sorts of dangers against which God hath instituted the Ministeriall function The Utility of this function is manifested by the many benefits that accrew to people thereby Thereby they are enlightned and directed to walk in the safe way out of which like straying sheep they would otherwise wander Thereby wholsome food is provided for them Thereby they are eased and quieted in their troubled consciences Thereby they are protected from all manner of enemies and preserved from manifold dangerâ—… Good reason therefore upon these grounds there is that people have their Ministers in high account that they obey them and shew all manner of
〈◊〉 〈◊〉 〈◊〉 Spira 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cuspis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tâ—…ibulus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iaculum What meant by Thornes and Bryers d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What to be rejected a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dirae c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mâ—…ledixit d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Steriles incendere prosuit agros Virgil. Georg. l. 1. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Uâ—…o Uror 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The occasion of the Apostles insinuation a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prejudicate opinions to be prevented The Danger of a prejudicate opinion a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministers must manifest love to people a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Emphasis of this word perswaded See Chap. 2. v. 13. Sect. 119. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persuadeo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Persuadeor Assentior Pareâ—… b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What are the better things here intended Judge not rashly a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum genitivo significat haerere alicui ut consequentia praecedentibus haerent Salvation the reward of good works See v. 1â—… Sect. 88. Seek after Salvation We may be perswaded of others Salvation Sanctifying gifts are evidences of Salvation Two grounds of perswasion a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Denuciations of judgements doe not necessarily imply guilt Denunciations are oft to prevent sin People must be well perswaded of Ministers a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God perfectly righteous Entertain no thought of unrighteousnesse in God Acknowledge Gods righteousness in his providence Be like God in righteousness Gods righteousness a terrour to the unrighteous a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jus See Chap. 1. v. â—… Sect. 114. c Aristot. Ethic. lib. â—… cap. 7. How Gods righteousness is manifested Gods righteousness a prop to mans faith Gods low condescention to man Infidelity makes God unrighteous So trust to mercy as God may be righteous therein a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of this com pound verb see Chap. 13. vers â—… Sect. 12. God ever remembreth mens good deeds Labour for the things which God will not forget Gods remembring encourageth against mans forgetting Men unrighteous in forgetting God a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What this phrase your work intends Why grace the work of God Grace more precious then all worldly things a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Valde d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acquiesco * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Labor a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Premor laboribus b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Labâ—…ro a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The name of God d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Love man for the Lords sake Respect to God in doing good to man False ends of charity God to be eyed in our dealings with men Difference betwixt the kindness of regenerat and unregenerat Respect to God takes away excuses a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 famuâ—…r c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expeditâ—… diligenter ministro d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Charity to the poor is an especiall fruit of love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who are Sainâ—…s Others desire Saints to be delivered a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why all to be relieved Saints the principall objects of charity The order of relieving Aggravation of unmercifulness to Saints a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Charity must be continued Why charity to be continued a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Use of means stands with assurance oâ—… salvation Certainty of Salvation no ground of presumption a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animuâ—… a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thes. 2. 11. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diligence must be constant We must be as diligent for our own souls good as for our brethrens temporall good It is a part of spirituall prudence to care for our soul. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Assurance a property of hope Hope in part Hope put for faith Assurance of hope must be endeavoured after * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sloth from mens own fault Qui monet ut facias quod jam facis ille monendo laudat c. Ovid de Trist. Men diligent in love may be slothfull in faith a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith usefull to obtain things promised Faith an hand to receive a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 maneâ—… f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sub Patience gives proof of faith Patience supports faith a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Promise for thing promised Gods promise the cause of reward Why reward promised Reward promised may be rested upon We must by promise binde our selves to God See Sect. 100. Faith and patience have their reward a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abraham of high account Abraham the highest in Gods Kingdome Abraham the father of the faithfull a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paâ—…er c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 altus excelsus d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excelsus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multitudinis a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Promises made to Abraham Excellency of Abrahams faith Why Abraham to be followed Be acquainted with Gods promises Why God swears Why God sware to Abraham a Jer. 51. 14. b Jer. 44. 26. c Esai 62. 8. d Ibid. e Amos. 8. 7 f Psal. 89. 35. g Exod. 17. 16. In câ—…ncreto In abstracto h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Optimuâ—… Maximus Gods condescention for mans good Diffidence a great sin Oft think on Gods oath Binde thy self to
Manna was put in a golden pot An Omerful of Manna was kept A por of Manna set before the Lord. Manna preserved for future agâ—…s a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aarons roâ—… a staffe Aarons rod typified Christ. Aaron chosen What tables are here meant a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tabula b Plaâ—…ca why Tables of covenant Why Tables of stone a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Operimentum d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propitiatorium e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Mercy-Seat a type of Christ. The Mercy-Seat of gold The Mercy-Seat of the same measure with the Arâ—…e The Mercy-Seat set upon the Ark. God made known his will at the Mercy-seat a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What Cherubims signifie b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherubims do not justifie Images in Churches Cherubims of Gold Cherubims of beaten work Cherubims wrought out of the Mercy-seat The place where the Cherubims stood The manner of the Chrubims standing * Rev. 6. 16. * Isay 6. 2. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things for Gods service must be prepared What things fit for Godâ—… service Who were Priests Ministers of God must be appointed by God a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The second Tabernacle The high Priest alone appears before the Mercy-seat a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why the Priest entred into the most holy place every year Why but once a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A double negative emphaticall How the high Priest entred within the vail See v. 18 Sect. 99. No comming to God without blood How Gods free grace stands with Christs satisfaction Christs blood aggravateth sin amplifieth mercy a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why offerings for errours c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 Errours opposed to presumptuous sins Numb 16. 22. and expounded The sin there meant not the sin against the Holy Ghost e 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No sin veniall Ignorance a vain plea. Conscience of every sin Search after errours a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Testimony of the holy Ghost is How spiritual applications of external truths may be made a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luceo in lucem profeâ—…o See v. 24. Sect. 124. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saints under the Law by Christ entred into Heaven Tabernacle diversly taken a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Types were but for a time God ordered the state of his Church according to their capacicities Difference betwixt legall and Evangelicall Ordinances a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Types made not perfect Legal rites purged not the conscience Legal rites concerned the outward man What meats imply a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What drinks imply d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 6. â—… 2. Sect. 12. What washings imply * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What Ordinances of the flesh implie Difference betwixt carnal and spirituall h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What intended under this word imposed k Iunius in paral Pareus in loc l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is the time of reformation a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What meant by good Good things to come What they are Difference betwixt the legall Priesthood and Christs The priviledge of Christians a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blood of beasts the type Blood of God the truth How Gods blood Communication of properties 〈…〉 〈…〉 〈◊〉 Mans ingratitude Nothing too deare for Christ. Give selves to Christ. Grounds of faith a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How Christ entered by blood How oâ—…t Christ shed blood a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Solvo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redimo c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Redemption What Redemption and how wrought True Redemption by Christ. How Redemption giveth cause of humiliation How of gratulation How of subjection to Christ. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Redemption for us a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b A minori Proofs from known things a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things effectuall to what they are ordained See Sect. â—…5 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The type of the red cow a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 juvenca b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 domo Ashes put for water a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why things common counted polluted a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 14. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The truth of types to be highly esteemed Spirit for Christs divine nature Several kinds of spirits How Christs blood more effectuall then others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In extremis Christ voluntarily died See chap. 10. v. 5. Sect. 15. Christâ—… death a ransom See Domest Duties on Eph 5. 25. Treat 1. Sect. 30. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Libor a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amomum Christ God-man offered himself to God The Son of God offered himself to the Father Why Christ offered himself to God Gentiles sacrificed to Priests How things done by men please God a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christs blood purgeth the soul from sin Our uncleannesse a matter of humilation Comfort in meanes of cleansing Use means of cleansing Sin affrighteth the conscience most Pardon of sin quiereth the conscience most a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See v. 13. Sect. 73. The Aposâ—…les 〈◊〉 The manner of bringing in the proof a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ for mans good undertook many offices Why Christ a mediatour of the new Testament a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See v. 12. Sect. 62. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christs death a ransome for
sins See v. 14. Sect. 79. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not Jews only redeemed Why redemption applyed to such as lived before Christ. Christs blood effectual before shed Jesus Christ ever the same Limbus patrum a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who are the called here meant a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e A parte post f A parte antâ—… * Or bâ—… brought a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Testators death ratifieth his Testament a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Testament inviolable Why a Testament is inviolable An unjust will is as no will Testators generall intent to be observed Christs death ratifieth the New Testament a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why Christ ratified new Testament Promises ofâ—… new Testament absoluâ—… as legacies Christ by death establisheth eternal life What concâ—… to a Testament are in Christs Now Christs Testament is inviolable Papists violate Christs last will * Pâ—…pa potest dispensare contra Apostolum Contra jus naturale divinum Gratian. Unbelief makes void Christs last will Christs last will a prop to saith Search the rolls of Christs last will * Or purified * Or purple Legall rites grounded on equity a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 encaenia e initiari Types were of truths like to thine See v. 19 Sect. 102 103. See 2. v. 7. Sect. 43. The Covenant is explained before the seal be annexed Ministers must teach what God commands Ministers impartiality The whole will of God to be declared Gods word to he delivered to all Law and precept how differ Good to be well done Bullocks Goats Sheep Doves Little birds Water and blood sprinkled Blood Water Scarlet a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est granum quo purpuâ—…a tingitur c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secunduâ—… b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ravit d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 câ—…cineus Faith resembled to scarlet The Spirit resembled to scarlet Christ typified by scarlet Wool Hysop Why the hook sprinkled Against justification by the law Pure things impure to the impure Tit. 1. 15. All are unclean Means of cleansing afforded to all a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 15. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 15. 3. Rhem in Annoâ—… on Heb. 9. 2â—… Particular Sacraments afforded to the Church in several ages Why Sacraments must â—…e of divine institution a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were What of the ministry d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apply Christs sacrifice Do all in saith a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Chap. 7. v. 5. Sect. 38. and Chap. 8. v. 4. Sect. 11. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See v. 18. Sect. 99. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fundâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effundâ—… * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mitto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remitto inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remissie a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What a Sacrifies is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How heavenly things are purified by Sacrifice b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherein the true Sacrifice is better then typicall Sacrifices b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See more of this word Chap. 14. v. 14. Sect. â—…0 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vultus d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why blood of beasts ordained Why Priests offered not themselves a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What sufferings of Christ are behind a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An errour thaâ—… God seeth nor sin in the justified An errour that there is no sin in the justified Believers are so acquitted of sin as if they had no sin Christ came to put away sin How far sin is put away b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The scope of the two last verses * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ subject to death Men must die Why justified persons die All men must dye Who shall not die Enoch died not Nor Eliah How the righteous are delivered from death Mortality should humble men Who live as if they should never die Duties from mortality Mortality ministreth comfort to believers All sorts to apply uses of mortality Men die but once Some raised died again Courage against mans sury Well use this life a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemnâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemnatiâ—… Judgement to come is most sure Nor body nor soul are utterly destroyed by death The day of judgement terrible to wicked The day of judgement comfortable to believers Duties arising from
the consideration of judgement a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The second part of the comparison b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same things may be repeated Affecting new matter dangerous Itching eares Put difference betwixt points Patiently fear the same things a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 offerd b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ by bearing sin put it away How the scope-goat typified Christ. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The burthen of sin laid on Christ should humble sinners The burthen of sin laid on Christ aggâ—…vateth mens multiplying of sins Christs bearing of sin an ease to loadon consciences Beare Christâ—… Crosse. Beare one anothers burthen a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Chap. 2. v. 10. Sect. 91. Chap. 6. v. 14. Sect. 107 Many shall be saved The price of redemption sufficient for all Christ offered to all Difference betwixt Gods secret and revealed will Whether Christ intentionally died for all Interpellet pro 〈◊〉 in coelo qui mortuus est prâ—… te in terra Aug. Objections answered Acceptions of the word world a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ at the last day shall be seen of all c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The manner of Christs comming to judgement Of Christs last comming see Chap. 10. v. 37. Sect. 139. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christs second appearing is his last Christ abids in heaven till the last day b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…ui 〈◊〉 〈◊〉 argumentum Against Ubiquitaries f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wait for Christs second comming a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Difference betwixt Christs first and second comming Sin utterly abolished at Christs second comming a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How believers look for Christ. How believers may be afraid of Christs comming How believerâ—… may look for Christs comming g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hunc egosi potui tantum sperare dolorem Virg. Aened 4. Looking for Christ an evidence of faith h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Difference betwixt personâ—… at the last day To whom the last day is terrible Why the last day to be looked for a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Similis sum inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imago similitudo What Image signifieth d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See chap. 8. v. 5. Sect. 12. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Errors deeply rooted with much earnestnesse are to be extirpated a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 componiturex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et 〈◊〉 quoniam 〈◊〉 quando quidem b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cesso a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sin troubleth not the conscience of such as are purged i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sublata causa tollitur effectus a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recordatio b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e Repetita mentio f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g Sin to be acknowledged h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sin in the best Sanctification imperfect Examine selves Be humbled Look to Christ. Pray for pardon Repent Watch against sinne Sin to be confessed Solemn times of confessing Sacraments non conferunt gratiam ex opere operato See Chap. 7. v. 19. Sect. 86. a Heb. 〈◊〉 digged a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Differences betwixt the Prophet and Apostle e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Chap. 11. v. 12. Sect. 57. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tâ—…tum comburo * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 petiit God regards not externall things Why God ordained externall â—…tes How God suffers sin Observe what is Gods desire Things desired by many in which they take no pleasure a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christs body for his humane nature See v. 10. Sect. 2â—… b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. 7. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Voluit b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Volumen c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Scripture foretold what Christ was to do a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tollit prius us concludat posterius d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Types clean taken away Christs sacrifice unchangeable Legal sacrifices cannot stand with Christs There must ever be a sacrifice a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Priests many Christ one a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Priests stand Christs sits c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉