of Iuda was an other tribe then the tribe of Leâ—…i 2. To shew that Christ was a Royall Priest for the Royalty of a Kingdome appertained to that tribe by vertue of Iacobs blessing Gen. 49. 10. and of Gods promise made to David of that tribe 2 Sam. 7. 16. Psal. 78. 68 70 c. 3. To bring to their mind and memory the promise made to that tribe and that under the forementioned metaphor of a Branch Psal. 80. 15. Isa. 11. 1. Zech. 3. 8. It is more then probable that the Apostle had reference to that promise in using this phrase sprang out of Iuda and we may well from thence infer that God is faithfull in performing his promises For this particular promise of Christ being a branch brings to our mind that first promise made to man after his fall concerning the sâ—…ed of the woman Gen. 3. 15. which being accomplished what question can be made of any other promise That was the first and foundation of all other promiseâ—… All the promises of God in Christ are yea and in him Amen 2 Cor. 1. 20. that is they are all ratified and accomplished in Christ. God in accomplishing his promises is called faithfull Heb. 10. 23. and true Rom. 3. 4. All promises made by God are made on good counsell So as he will neveâ—…â—…pent thereof they make much to the honour of his name So as no doubt may be made of his accomplishing thereof 1. Most heynous is the sin of infidelity which questioneth a matter so infallible See hereof Chap. 6. v. 13. § 100. and v. 18. § 143. 2. It will be our wisdome to search after Gods promises and then for strengthning of our faith in them seriously to consider the faithfulnesse of him who mâ—…keth the promises If a man whom we judge faithfull make us a promise we rely much upon it yet many things may intervene which may make that man to 〈◊〉 bâ—…t nothing can make the faith of God to fail §. 76. Of Gods warrant for Gods Worship THe Apostles proof that they who were of the tribe of Iuda had nothing to do about Aarons Priest-hood is taken from Moses his silence thereabout thus â—…pressâ—…d Of which tribe Moses spake nothing câ—…ncerning the Priest-hood The preposition translated OF especially as it is here joyned with the â—…cusative case most properly signifieth TO But the sense will hold the same whether we translate it OF or TO Of Moses see Chap. 3. v. 2. § 37. God used Moses to reveale and make known to his people in that time whatsoever he would have them to know So as that which Moses did not speak and 〈◊〉 known to them was not taken to be the mind or will of God The force then oâ—… the argument resteth in this that by Moses speaking nothing about the Priest-hood to be of the tribe of Iuda it appeared that it was not the Lords mind that any of the tribe of Iuda should be of the Priest-hood Though this be a negative argument yet it being concerning the worship of God it is a sound concluding argument 1. In that Moses spake nothing of it it appeares that God would not have it to be so For whatsoever God would have to be done by his people at that time he revealed to Moses for him to make it known to them 2. In that God declared nothing of his mind therein it followeth that God would not have them that were of the tribe of Iuda to be then his Priests God hath not left articles of faith or parts of his divine worship to mans invention and discretion He then made known whatsoever he would have his Church then believe and practise about his worship What since that time he would have his Church to believe or practise thereabouts since that time he hath by his Prophets and Apostles made known to his Church and caused to be registred in the 〈◊〉 Scripture Thus we see that every thing wherein and whereby God is worshipped must have an expresse warrant from Gods word In vain they do worship God teaching fâ—…r doctrines the commandments of men Matth. 15. 9. It is the main scope of the second commandement to have our warrant from God to worship him 1. No man can tell how God will be worshipped or how therein they may please God 2. Mans heart is very foolish addicted to outward toyes as is evident by all manner of superstitions which are mans inventions 1. I may use this Apostolicall argument against that Masse of Popish 〈◊〉 wherein and whereby they worship God and I may say nor Moses nor any other pen-man of Scripture spake any thing concerning such a kind of worshipping God Therefore no good Christian is to joyn with them therein What Prophet or Apostle ever spake any thing of worshipping God before Images or in an unknown tongue or in numerall prayers or through the mediation of Saints or Angels or by offering the sacrifice of the Mass or by adoring relicks or by crossing themselves or by sprinckling of holy water or by other Sacraments then Baptisme and the Lords Supper or by pilgrimages or by going bare foot or by wearing shirts of 〈◊〉 or by forbearing flesh or by vowing perpetuall continency voluntary poverty regular obedience or by tying themselves to Nunneries Frieries Abbies and such like 〈◊〉 of retirement or by making themselves Hâ—…remites and Anchorites or by 〈◊〉 the holy land or doing other like humane inventions These and thousands more which they pretend to be matters of great devotion and parts of Gods worship are no where spoken of in Gods word therefore no more acceptable to God then Vzziahs offering incense 2 Chro. 26. 19. 2. Let us learn to search Gods word concerning matters of his worship and what we find prescribed therein in faith perform but let us take heed of all meer humane inventions A man can have no comfort in any thing concerning Gods worship of which Gods word speaketh nothing §. 77. Of making points more and more cleer IN the fifteenth verse there is another argument to prove that Christs Priest-hood was not after the order of Aarons The former argument was taken from the different tribes whereof Christ and Aâ—… were See § 72. This from the different order of Christs and Aarons Priest-hood This first clause and it is yet far more evident sheweth that another argument is hâ—…re produced Of the former argument he said It is evident v. 1. Of this it is yet far 〈◊〉 â—…vident Of the Greek adjective translated evident See v. 14. § 74. Of this emphaticall comparison far more See Chap. 2. v. 1. § 5. And Chap. 6. v. 17. § 131. The word intendeth an extension of the point to which it is applyed It is interpreted according to the matter in hand as more earnest Chap. 2. v. 1. 〈◊〉 abundantly Chap. 6. v. 17. Far more in this Text. Of this adverb yet see v. 10. § 58. and v. 11. §
which is proper to a covenant but the Apostle changeth it into this authoritative word enjoyned to shew the ground of what was required Gods charge and withall to declare that it was no arbitrary matter for them to do or to leave undone but a matter of necessity the Lord enjoyned it The Apostles were not translators but expositors of Texts of Scripture and thereupon had liberty to alter words for clearing of the sense See Chap. 1. v. 6. § 72. The word which we translate enjoyned is a compound The simple verb is out of use but there are two nounes that are such compounds as this verb both which do signifie a commandment Matth. 15. 3 9. The word then implyeth a bounden duty so as it was not a matter arbitrary or doubtfull but that which in obedience to the supreme Soveraign was to be observed This word is used Chap. 11. v. 22. § 122. §. 107. Of this phrase This is the blood of the Testament THat the people might the better understand what he intendeth Moses directs them to that very act which he then did by this phrase this is the blood c. For the note of reference this implyeth that which he was then in doing It is somewhat answerable to a like phrase of our Lord Christ who having taken bread and broken it said this is my body Matth. 26. 26. From hence we may infer that a Sacramental denomination of a thing signified by the sign doth not argue a transubstantiation of the sign into the thing signified or a consubstantiation of the sign and thing signified The tree that is called the â—…ree of life was not life it self Gen. 2. 19. Circumcision which is called the Covenant Gen. 17. 9. was not the Covenant it self Nor was the lamb the passeover yet so called Exod. 12. 21. Nor the rock Christ himself yet so called 1 Cor. 10. 4. The end of a Sacramental phrase is to shew outwardly what is inwardly intended and to raise the mind from the outward sign to the inward thing signified and to assure us of the presence of grace and of the thing signified not carnally but spiritually This spiritual presence is as true and real as a carnal presence can be and much more effectual and comfortable for by the spiritual presence of Christ the true believer partaketh of the merit and virtue of Christs passion and of the benefits that flow from thence The Rhemists do hence infer that the chalice of the Altar hath the very sacrificall blood in it that was shed upon the Crosse. Others do hence frame this argument As there was the true blood of the type in the typical and legal Sacrament so there must be the true blood of the truth in the true and Evangelical Sacrament Answ. 1. All that may be granted and yet their transubstantiation not concluded thereupon Thus the resemblance will hold As under the law there was shed the very blood of beasts for those legal cleansings so under the Gospel is shed the very blood of Christ for a spiritual cleansing of the soul. This none deny But will it hereupon follow that that blood is shed in the Sacrament 2. The resemblance betwixt legal and Evangelical Sacraments must be in the signes of each Thus it will follow that as there was true blood in theirs so there is true wine in ours which analogie is taken away by transubstantiation 3. The blood which Moses sprinkled was no more the proper blood of the Covenant then the wine For that blood could not take away sins Heb. 10. 4. 4. The words of Moses are not proper but figurative 5. Their resemblance doth not hold for Moses and the Apostle refer the relative this to blood but the Evangelist referreth it to the Cup in which the wine was thus This Cup is the new Testament in my blood Luk. 22. 20. By this mention of blood added to the Testament is shewed the end of sprinkling blood under the law which was to declare that blood was the means of Gods entring into Covenant with man As hath been shewed v. 18. § 99. The joyning of blood with a Testament and stiling it the blood of the Testament sheweth that by Christs blood the Covenant was turned into a Testament and made inviolable as hath been demonstrated v. 15. § 88. and v. 16. § 93 94. §. 108. Of divine institution the ground of a Sacrament THe ground of the foresaid Sacramental sign and action which was sprinkling blood as a ratification of the Covenant is thus expressed which God hath enjoyned unto you Hence we may observe that a divine institution is requisite for the constitution of a Sacrament This was the ground of all true Sacraments that ever the Church had as may be proved by a particular induction of several Sacraments 1. There were two Sacraments in mans entire estate The Tree of Life and the Tree of knowledge of Good Evil both which God appointed to be Sacrament Gen. 2. 9. 2. The general Sacrament for the whole world namely the Ark 1 Pet. 3. 21. was also by God enjoyned 3. Circumcision which was the ordinary Sacrament of regeneration to the Jews was instituted of God Gen. 17. 10. 4. The other ordinary Sacrament of the Jewes to seal up their spirituall nourishment namely the passeover was ordained of God Exod. 12. 3 c. 5. The Jewes extraordinary Sacraments were also of God These were four 1. Israels passing through the red Sea Exod. 14. 16. c. 2. The Cloud under which they were Exod. 13. 21 22. These two were to them as Baptisme 1 Cor. 10. 1 2. 3. Manna that fell from heaven Exod. 16. 4. 4. The water that came out of the rock Exod. 17. 5 6. c. These two were to them as the Lords Supper 1 Cor. 10. 3 4. 6. The Lords Supper was instituted by Christ Matth. 26. 26. 7. Baptisme was also instituted by Christ Matth. 28. 19. 1. Sacraments are part of Gods worship and in that respect must have Gods warrant In vain they worship God who worship him by mens inventions Matth. 15. 9. 2. Sacraments are seales of Gods Covenant Now the seal must be his whose the Covenant is ones seal binds not another much lesse can mans seal ratifie Gods Covenant 3. All the efficacy that is in a Sacrament ariseth from divine institution How could the cutting off the foreskin of a man be a seal of the righteousness of faith Rom. 4. 11. and assure him of the remission of sins if God had not ordained it to 〈◊〉 end The like may be said of Baptisme and so of other Sacraments Herein lyeth the difference betwixt Sacramental bread and wine and the bread and wine that we eat at our own tables By divine institution the former proves spiritual nourishment the latter is onely corporal 1. By this touchstone these five Popish Sacraments Pennance Confirmation Ordination Matrimony and extream Unction will be found to be forged It cannot be
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 〈◊〉
Baptism This and the Cloud 1 Cor. 10. 2. The two other answered the Lords Supper which were Manna and the Water that came out of the Rock 5. The outward sign of this Sacrament was the red Sea they passed through it 6. The thing signified was Christs Blood Christs Blood is the Sea that keeps us 〈◊〉 from that destruction that falls upon others 7. The fit resemblance betwixt the sign and thing signified sheweth that this was represented by that namely that our spiritual preservation was represented by the manner of that temporal preservation 8. The adding of the means to the promise sheweth that this was a Seal The promise was first made to Abraham Gen. 15. 14. and confirmed Exod. 3. 8. and 14. 13. and by this passing through the red Sea ratified This was an especial 〈◊〉 of strengthning their faith Exod. 14. 31. §. 172. Of the agreement betwixt Israels passing through the Red Sea and Baptism 1. THE passing through the red Sea and Baptism had both the same outward signes which was water Matth. 3. 6. 2. They had like rites which were entring into the Water and coming out 〈◊〉 it Acts 8. 38 39. 3. They both had the same inward substance which was salvation by Christ. 〈◊〉 6. 3. 4. 4. They both had the same ground which was Gods Commandement and Gods promise Exod. 14. 16. and 14. 13. Matth. 28. 19. Mark 16. 16. 5. They were both for the same people which were Gods confederates Matth. 〈◊〉 19. 6. Both were but once administred Ephes. 4. 5. Iohn 13. 10. 7. By both persons were incorporated into Gods Church They who passed through the red Sea were the onely people of God so they who are Baptized 8. Both Sacraments are unprofitable to such as start from the Covenant 1 Cor. 10. 5. 2 Pet. 2. 20. 9. Both are Sacraments to prepare people for further grace Therefore they 〈◊〉 passed through the red Sea had Manna and the Water comming out of the Rock prepared for them and such as are Baptized have the Lords Supper as a Sacrament of spiritual nourishment 10. In both there was a difference betwixt Gods people and his enemies Isâ—… were saved but Egyptians drowned So by Baptism Believers are saved 〈◊〉 flesh with the corrupt lusts thereof are destroyed 11. As the Egyptians being drowned lay on the shore so the old man with 〈◊〉 corrupt lusts lies as drowned in Believers 12. As the Israelites passed through the Sea by the wilderness into Canaan so Belâ—…evers that are Baptized pass by this world into Heaven Mark 16. 16. §. 173. Of the Resolution of and Observation from Heb. 11. 29. â—…y saith they passed through the red Sea as by dry land which the Egyptians assaying to do were drowned THE sum of this verse is a proof of the Faith of the Israelites under the conduct of Moses Hereof are two parts 1. A preservation 2. A destruction In setting down the preservation observe 1. The Persons preserved in this relative they 2. The kinde of preservation here again observe 1. The matter manifested two wayes 1. By an act they passed through 2. By the object The red Sea 2. The manner under this phrase as by dry land In setting down the destruction observe 1. The Persons destroyed the Egyptians 2. 〈◊〉 atempt assaying to do 3. The issue were drowned Doctrines I. Faith is common to all sorts of persons The relative particle They extendeth it self to all sorts among the Israelites See § 165. II. The faith of some may be beneficiall to others Though all did not believe yet all received this benefit by the faith of them that believed that they were preserved See § 165 166. III. Faith makes bold By Faith the Israelites were enboldned to adventure through the Sea See § 166. IV. Weak in faith may become strong in faith Many of those who upon the sight of Pharaohs hoste murmured now confidently go into the Sea See § 166. V. Terrible things affright not believers The rising up of the waters of the Sea could not but seem terrible yet these believers are not affrighted See § 167. I. God can carry his through great dangers He carried these Israelites through the red Sea See § 168. VII God can make the most dangerous places to be the safest He made the bottom of the Sea to be as dry land See § 168. VIII Enemies boldly venture in the pursuie of Gods Saints So did the Egyptians when they entered into the Sea upon pursute of the Israelites See § 169. IX Presumption is the ready way of destruction The presumption of the Egyptians in entring into the Sea caused the destruction See § 170. X. The same means may cause preservation to some and destruction to others Instance the red Sea wherein the Israelites were preserved and the Egyptians were destroyed See § 170. XI Israels passing through the red Sea was a like figure to Christians Baptism See § 171 172. §. 174. Of the meaning of Hebr. 11. 30. Hebr. 11. 30. By faith the Walls of Jericho fell down after they were compassed about seven days THE twelfth instance for proof of the vigor of Faith is of the Israelites under the government and conduct of Ioshua This is the ninth instance from the Flood and the first after the Law By faith is here meant the same kind of faith that was before mentioned in the other instances Iericho here mentioned was a strong and well fenced City a frontier Town the first that kept them from entring far into Canaan It was one of those Cities which affrighted the spyes that were first sent to search the Land because as they said They were walled and exceeding great Numb 13. 28. great and walled up to Heaven Deut. 1. 28. So as to mans eyes it was impregnable Had this Citie stood in the strength thereof it might have been a refuge for others that had been overcome yea it might have been such a block in the passage of the Israelites as might have kept them from entring further Therefore the Lord by destroying this Citie in the first place would make a ready way and open passage for his people and withall give them hope of prevailing over others by laying this flat to the ground That this great work might appear to be of the Lord it is said that by faith the walls fell down that is Ioshua and the Israelites that followed him believing that the Lord was their God and that he would accomplish all his promises made to his Church in Christ and particularly this of Iericho answerably it fell out That they had a particular charge and promise to march about Iericho and that the walls of it should fall down is evident in the five first verses of the â—…ixt of Ioshua Their faith is manifested by their obedience in the verses following and the fruit and effect thereof is thus plainly expressed the walls fell down flat Josh. 2. â—…0 so as by inserting the persons that are
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
Eph. 5. 25. §. 79. Of Tasting THe evidence of the grace of God here specified is thus expressed That he should tast death c. Of tasting See Chap. 6. v. 4. § 33. To tast is the proper act of that sense which is called Tast. Thereby is discerned the â—…avour of things and men distinguish betwixt sweet and sowr fresh and salt and other like different tasts Iob 12. 11. 2 Sam. 19. 35. In sacred Scripture it is taken two waies 1. Indefinitely for the participation of a thing and that affirmatively The Ruler of the feast tasted of the water that was made wine that is he drank it Ioh. 2. 9. and negatively None of them shall tast of my supper that is shall eat thereof Luke 14. 24. 2. Exclusively by way of diminution implying a small quantity This also affirmatively I did but taste a little hony that is I took but a little quantity 1 Sam. 14. 29. and negatively Tast not Colos. 2. 21. that is take not the least quantity In the former sense it is taken for eating and so translated Acts 10. 10. 20. 11. In the later sense it is opposed thereunto When he had tasted thereof he would not drink Matth. 27. 34. Eating and drinking in this case intendeth the same thing It is oft in the New Testament especially metaphorically used and applied both to things comfortable as to the heavenly gift good Word of God Heb. 6. 4 5. and gratiousness of God 1 Pet. 2. 3. and also to such things as are grievous as to that which of all things is most bitter unto naturall men namely death They sâ—… not tast of death Matth. 16. 28. So Iohn 8. 52. and here The ground of this phrase may arise from the ancient custom of the Grecians in putting men to death which was by giving them a cup of poyson to drink In allusion hereunto death is stiled a Cup especially death inflicted by men accompanied with some horrour and suffering death a drinking of that Cup Iohn 18. 11. Matth. 20. 22 23. It was usuall with the Prophets to set out Gods judgements under this metaphor of a Cup a Cup being Metonymically put for the liquor in the Cup which in this case is taken to be bitter and deadly Isa. 51. 17 22. Ier. 25. 15 17 28. Ezek. 23. 31 c. To drink or tast of such a Cup is to partake of the grievous and bitter thing that is intended thereby whether it be death or any other affliction or judgement The liquor in the Cup whereof Christ is here said to tast is plainly expressed to be death How bitter his death was hath been shewed before § 76. §. 80. Of Christs tasting Death CHrist suffering death is here set out under this metaphor of Tasting in three respects 1. In that he did truly and really partake thereof The History of his Passion punctually set forth by four Evangelists which are four authentick Witnesses giveâ—… abundant proof hereunto He was our Surety and took our sinnes on him and undertook to make full satisfaction for them To do this he must of necessity partake of death even such a death as he did suffer This reall suffering of Christ is to be held as an undeniable ground of faith 2. In that Christ was not swallowed up of death For he was but three daies under the power of death and in none of those daies did he see corruption Acts 2. 31. In both these was Ionas a type of Christ Ionas 1. 17. 2. 10. Matth. 12. 40. This doth much strengthen our faith in that our Surety who did really partake of death did yet but tast thereof He was not utterly destroyed thereby 3. In that he began to us in that Cup. A Physician will himself tast of the Potion that he hath prepared for his Patient to encourage his Patient more contentedly and readily to drink it up For by the Physicians first tasting of it the Patient is assured that there is no hurtfull thing therein but that which is good and wholesom Even so Christ tasting death encourageth Beleevers to submit unto it It is said of the Unicorn that he putting his horn into the water draws out all the poyson thereof and then other beasts drink of it after him Thus from Christs death it is that the sting of death is pulled out 1 Cor. 15. 55 56. His tasting of death hath seasoned and sweetned death unto us So as that which was sharp vinegar and bitter gall to him is sweet wine to us Thus it is set out in the Lords Supper Luke 22. 20. It is a Cup of consolation Jer. 16. 7 of benediction 1 Cor. 10. 16. of salvation Psal. 116. 13. §. 81. Of Christs dying for every man THe persons for whom Jesus tasted that bitter Cup of death are set forth in this indefinite phrase for every man This collective phrase in the singular number is answerable to the generall in the plurall number for all 2 Cor. 5. 15. It was before noted § 66. that this generall or indefinite particle All or every one admits limitations In this case of Christs death it must needs be limited For in another place Christ saith I laid down my life for the sheep John 10. 15. but every man is not of Christs fold nor one of those sheep It is said again He shall save HIS people Matth. 1. 21. of this number every man is not He gave himself for the Church Eph. 5. 25. of which Society none are but the Elect. Christ made intercession for those for whom he died Rom. 8. 34. But he praies not for the world Iohn 17. 9. They for whom he died are Redeemed Rev. 5. 9. but Christ hath redeemed men out of every Kindred and Tongue and People and Nation not every one in each of these From Redemption follows Remission of sinnes Col. 1. 14. but all have not their sins pardoned The Father gave some out of the world to Christ Iohn 17. 6. This universall particle all or every one must therefore have here some limitation as on all hands it is granted to have in these words of Christ I if I be lifted up from the earth will draw all men unto me John 12. 32. Limitations are such as these 1. In regard of distinct sorts and kindes of persons So is the generall particle limited Gen. 7. 14. Matth. 4. 23. Luke 11. 42. 2. In regard of the universality of the Elect. These are they of whom Christ thus saith All that the Father giveth me shall come unto me and him that cometh unto me I will in no wise cast out John 6. 37. Gods people have their fulnesse and in the Elect there is a kinde of speciall universality So as the whole world may seem to be redeemed out of the whole world 3. In regard of the indefinite offer of the benefit of Christs death to every one none excepted Isa. 55. 1. Rev. 22. 17. 4. In regard of the sufficiency of the price
satisfaction for our sins by offering himself up a Sacrifice and being risen from the dead to make intercession for us by entring into the most holy place and there presenting himself to his Father for us A Prophet to make known his Fathers will to us and to enlighten our understandings so as we may conceive it Concerning the Holy-Ghost they were instructed that he was true God a distinct person and the Spririt of Sanctification §. 10. Of principles concerning Faith THe reason why Christians were at first instructed in principles concerning God was that they might believe on him Therefore this principle is thus set down Faith towards God The Greek preposition translated towards properly signifieth TO and it is oft used in the same sence that the preposition is which we translate ON Ioh. 1. 12. So is the preposition here used in this Text oft translated by our English as Act. 9. 42. and 22. 19. Rom. 4. 5. 24. Thus do most interpreters here translate it Faith on God The faith then here meant is a justifying faith about which they who are Catechised might be instructed in these and such like principles God is to be believed on Faith in God is the meanes to free us out of our naturall miserable condition They might also be further instructed in the nature of Faith and in the distinct kindes thereof and how a justifying Faith differeth from other kinds of Faith and what are the grounds of Faith and what the fruits thereof how it is wrought and how it worketh what are the signes and evidences thereof and concerning the benefits thereof how thereby we have a right to the things of this world yea and a right to all that Christ did and endured to purchase mans salvation and thereupon a right to salvation it self Of Faith see more in the whole Armour of God Treat 2. Part. 6. on Eph. 6. 16. § 1. c. §. 11. Of principles about Gods word Heb. 6. 2. Of the Doctrine of Baptismes and of laying on of hands and of Resurrection oâ—… 〈◊〉 dead and of eternall Iudgement THis is the third principle the Doctrine of Baptismes Some make these two distinct principles comprising one under this word Doctrine The other under this word Baptismes Whether they be made two distinct principles or onely 〈◊〉 it is without question that both the foresaid points of Doctrine and 〈◊〉 〈◊〉 included and were both taught as repentance and dead workes in the first principle and God and Faith in the second The Greek noun translated Doctrine is derived from a verb that 〈◊〉 to teach It pointeth at Gods word in the holy Scriptures whereby God iâ—…structeth us in his will But more particularly the Gospell may be here intended For the Gospell is the most proper meanes of working Faith Rom. 1. 16 17. 〈◊〉 the Gospell is in speciall manner the Doctrine of Baptisme that Doctrine whicâ—… first taught Baptisme and whereof Baptisme is a seale About this Doctrine or word they might be instructed in these particulars 〈◊〉 it is a Doctrine of divine authority even the word of God himself That it is the ground and rule of all things to be believed and practised about Salvation 〈◊〉 it instructeth us in all the ordinances of God and declareth both what are 〈◊〉 ordinances and also how they ought to be observed That it instructeth us in 〈◊〉 manner of duties to be performed to God or our neighbour That it is the 〈◊〉 true light that can direct us in the way to Salvation That it is the ordinary 〈◊〉 to breed and encrease grace That by preaching it is made most powerfull 〈◊〉 it containeth the covenant whereof the Sacraments are seales Of Gods word see more in the whole Armour of God Treat 2. Part â—… 〈◊〉 Eph. 6. 17. § 1. c. §. 12. Of the reasons of Baptismes in the plurall number BAptisme is added to the foresaid Doctrine because the first Preacher of the Gospell did preach Baptism and upon his preaching it people 〈◊〉 themselves to that Ordinance Mar. 1. 4 5. and because Baptism is a seal of 〈◊〉 Gospell and from time to time all that have embraced the Gospell have 〈◊〉 baptized The plurall number is here used thus of Baptismes whereabout sundry 〈◊〉 are given such as these 1. To put a difference betwixt the Baptisme of Iohn and the Baptisme of Christ for some affirm that they were two distinct Baptismes and that many that were baptised with Iohns Baptisme were rebaptised with the Baptisme of Christ Act. 19. 5. Answ. This is a great error Iohns Baptisme and Christs were the same For Iohn Preached the same Doctrine that Christ and his Apostles did and with 〈◊〉 same Baptisme confirmed it Christ himself was Baptiâ—…ed with Iohns 〈◊〉 He did thereupon confirm and sanctifie that Baptisme which ratification 〈◊〉 sanctification that Baptisme which the Christian Church now useth would 〈◊〉 if Iohns Baptisme were not the same with Christ's Besides the Apostle acknowledgeth but one Baptisme Eph. 4. 5. We cannot therefore imagine that there 〈◊〉 two distinct and different Baptismes taught in the Apostles time As for 〈◊〉 which is alledged about rebaptising those which were before baptized by 〈◊〉 it is a manifest mistake of Scripture For that Baptisme which is mentioned 〈◊〉 â—…9 5. was not a rebaptising of those who were baptized before but a declaration of the ground why they were at first baptized by Iohn in the name of the Lord 〈◊〉 namely because Iohn taught them that they should beleeve on Christ Jesus so as this phrasâ—… When they heard this Act. 19. 5. hath reference to those who 〈◊〉 〈◊〉 Preach and not to those Disciples with whom Paul then conferred It is again objected that Iohn professeth that he Baptized with water but Christ with the Holy Ghost Matth. 3. 11. Answ. Iohn speakes of himself as a Minister who only could use the outward element and of Christ as of God the Author of Baptisme who could also give the Holy Ghost Peter Paul and other Ministers of the Gospell may say as Iohn did We Baptize with water for it is all that a meer man can do 2. Others say that the Apostle hath respect in using this plurall number Baptisâ—…es to the legal washings which were among the Jewes and are called Baptismes For this word in the plurall number is but three times more used throughout the new Testament and in every one of them applied to legall washings as Heb. 9. 10. 〈◊〉 7. 4. Answ. All those legall washings were either abolished by the comming of the Messiah or else they were but superstitious rites invented and used by men so as it was not probable that the Church then would instruct such as were to be her members therein 3. Others suppose that the two parts of Baptisme inward and outward Ioh. 3. 5. are called Baptisme Answ. This reason must warily be taken for howsoever the inward and outward washing may be distinguished and so respectively called
Baptismes yet are they not to be severed they are but two parts of one and the same Sacrament and both of them indeed make but one Baptisme 4. Others think that the Apostle hath reference to a threefold Baptisme one of water another of the Spirit a third of blood which they say Martyrdome is For this they alledge 1 Ioh. 5. 8. and compare together Ioh. 3. 5. and Matth. â—…0 2â—… this is the reason ordinarily rendred by Popish expositors But they mistake the meaning of this word blood mentioned Ioh. 5. 8. it is not the blood of Martyrs but the blood of Christ which the Apostle there meaneth 5. Some of our best expositors are of opinion that this plurall number Baptisâ—…es is here used in reference to the many persons which were Baptized together and to the severall set times when Baptisme was administred which reason is confirmed by that name which in our ancient Ecclesiasticall Authors is given to the dayes wherein Baptisme was solemnly administred for they were called dayes of Baptismes 6. Baptisme may here Synecdochically be put for both Sacraments and to shew that the Lords Supper is included under the Sacrament of Baptisme the plurall number Baptismes is used §. 13. Of principles about Sacraments WE cannot imagine that the Sacrament of the Lords Supper was clean left out of the Catechisme used in the primitive Church This therefore will be the fittest place to observe the principles about a Sacrament in generall and in particular about Baptisme and the Lords Supper Wherefore about a Sacrament there might be delivered such principles as these Christ instituted Sacraments in his Church A Sacrament was a Seal of Gods Covâ—…nant There were two parts of a Sacrament the outward signe and inward grace A Sacrament was of use to ratifie Gods promise and to strengthen our faith It was of singular use in regard of our dulness to conceive and backwardness to beleeve The resemblance betwixt the signe and the thing signified was of use to help our understanding in the mysteries set out in a Sacrament There are onely two Sacraments of the new Testament One a Sacrament of regeneration The other a Sacrament of spirituall nourishment §. 14. Of principles about Baptisme BAptisme is a Sacrament of regeneration The outward signe in Baptisme is water The inward thing or substance thereof is the blood of Christ. The powring or sprinkling of water upon the party baptized setteth out the inward cleansing of the Holy Ghost The form of Baptisme is In the name of the Father and of the Son and of the Holy-Ghost Baptisme is to be administred by a Minister of the word They who profess the true faith are to be Baptized The children also of such are to be Baptized By Baptisme we are ingrafted into Christs mysticall body Baptisme setteth out both our dying to sin and also our rising to righteousness Baptisme is but once to be administred The force and efficacy of Baptisme lasteth as long as a man liveth Of Baptisme See more in Domest Duties on Eph. 5. 26. Treat 1. § 40. c. §. 15. Of principles about the Lords Supper THe Lords Supper is a Sacrament of spirituall nourishment It is added to Baptisme to shew the spirituall growth of such as are new born There are two outward signes thereof bread and wine These set out the body and blood of Christ. The bread sheweth that Christs body is spirituall nourishment 〈◊〉 wine that his blood is spirituall refreshing Those two elements shew that Câ—… is sufficient nourishment The bread and wine at the Lords Table differ from other bread and wine in use onely not in substance The form of that Sacramâ—… consisteth in the Sacramentall union betwixt the signes and things signified A Minister of the word must administer that Sacrament They who have been baptized and are fit and worthy may partake thereof The Minister is to bless 〈◊〉 elements to break the bread to powre out the wine and to give them to the pâ—…ple The people are to take the elements and to eat the one and drink the 〈◊〉 The body of Christ is eaten and his blood drunk spiritually by faith This Sacrâ—…ment is oft to be received in regard of the weakness of our faith and repenâ—… which need oft to be renewed and that Christ might oft be remembred §. 16. Of Imposition of Hands THe fourth principle is thus set down Of Imposition of Hands This 〈◊〉 been an ancient right in the Church of God no other so long continued â—…cob when he blessed the Sons of Ioseph laid his hands upon them Gen. 48. 14. Under the Law it was usuall to lay hands on the Sacrifices that were offered up 〈◊〉 4. 15. and 16. 21. Num. 8. 12. But because we have to doe with the time of the Gospell and with a rite 〈◊〉 used we will pass over the times of the law and shew about this rite of 〈◊〉 of Hands 1. By what persons 2. In what cases 3. To what ends 4. 〈◊〉 what exercises it was used 1. They were publique persons that used it as Christ. Mar. 10. 16. Luk. 4. â—…0 his Apostles Act. 8. 17. other publique Ministers and Elders 1 Tim. 4. 14 〈◊〉 5. 22. 2. It was used in extraordinary and ordinary cases The extraordinary 〈◊〉 spirituall or temporall Spirituall extraordinary cases wherein Imposition 〈◊〉 hands was used were the giving of extraordinary gifts oft expressed under 〈◊〉 title the Holy Ghost Act. 8. 17 19. and 19. 6. extraordinary temporall cases were 〈◊〉 extraordinary manner of restoring health and other like miracles Luk. 4. 〈◊〉 Mar. 6. 5. Act. 28. 8. Ordinary cases wherein Imposition of Hands was used were 1. Blessing children Mar. 10. 16. 2. Setting men apart to a publique function as Ministers of the word 1 〈◊〉 〈◊〉 22. and Deacons Act. 6. 6. 3. Deputing men to some speciall work Act. 13. 3. 4. Confirming such as had been instructed in the principles of Religion This last particular is not expresly set down in Scripture but gathered out oâ—… it by the ancient orthodox Fathers and with a joynt consent acknowledged by 〈◊〉 Divines not Papists only but Protestants also It hath indeed been much abuâ—… by Papists with their manifold superstitioâ—…s additions and vain opinions theâ—…bout which hath been I suppose one cause of Protestants much neglecting it Imposition of hands for confirming him on whom hands were laid was of old used in two cases 1. When one of age having been well instructed in the principles of Christian religion was brought to the Church to be Baptized 2. When such as had been Baptized in their infancy and afterwards well instructed in the foresaid principles were judged fit to be made partakers of the Lords Table §. 17. Of laying on of hands at Ordination THis rite of laying hands on them that were to be set apart to the Ministry is most expresly set down in Gods word For Timothy was set apart by laying on 〈◊〉 the hands of the Presbytery
earth Some to amplifie the greatness of this Vessel say that among other Creatures Whales were also therein This is but a foolish conceit for in Scripture there is no mention of any 〈◊〉 being therein Neither was there any need that they should enter into it for the Element which destroyed other Creatures was their proper Element to dwell in and to be preserved by 3. For the form of it it was flat-bottom'd from the top somewhat shelving three stories high It had a multitude of Cabins for several Creatures and for several kinds of food meet for each of them It was so artificially made as though there were a door if not more doors than one for all kind of Creatures to come in and out thereat yea and windows or other means to let in light yet no water from above or below could come in to annoy them There is no mention made of Masts Tacklings Rudder Oars Anchor or other like things which are usefull to other Ships for it could not be moved or guided by the art of man but onely by Divine Providence Atheists have sundry waies cavilled against it as Apelles against the smallness of it to hold â—…o many Creatures and so much food so long a time as that is said to do Celsus cavilled against the greatness of it as being impossible for so great a Vessel to be made for such a purpose Faith passeth by all such difficulties and seeming impossibilities By Faith we believe that the whole world was made of nothing The use of it gives an instance of Gods wisdome in using means for effecting that which he intends not that he is tyed to means for as he made the world without means so he can preserve and destroy whom and what he will without means The kind of means being such an one as hath been set forth and as the like never was before nor shall be giveth further proof that God can raise up and use extraordinary means See Chap. 2. v. 4. § 28. §. 31. Of saving Noah's House in the Ark. ONE end of Noah's making the Ark is thus expressed to the saving of his house The word in Greek translated saving is a noun and properly signifieth salvation or preservation Hereof see Chap. 1. v. 14. § 159. God intending to bring such a flood upon the earth as should sweep away the whole world the Ark so floated and swam upon the waters as all that were therein were saved alive thereby Now Noah who believed thus much himself perswaded his Wife his three Sons and their Wives of the truth thereof and moved them to enter thereinto whereby they were saved All these were of his houshold therefore house is metonymically put for his houshold It is not to be thought that onely these were of his family It is probable that he had a very great family but he wrought upon none but these none but these were perswaded to enter into the Ark. So Lot could prevail with none but his Wife and two Daughters to go out of Sodom Because he was assured that all that entred into the Ark should be saved alive and he observed that none would believe him but they of his houshold this is â—…tly set down as an end of his making the Ark to the saving of his â—…use This word saving may in this place be applyed both to the preservation of their temporal lives and also to the eternal salvation of their souls For the Ark was a type and a Sacrament of their deliverance from eternal damnation In this respect Baptism is stiled in reference to the Ark a like figure 1 Pâ—… 3. 21. When two types resembling one thing are compared together they are set out by the Greek word translated a like figure The Ark therefore born upon the waters whereby Noah and his family were saved and Baptism being both seals of our redemption by Christ and of our deliverance from the destruction of the ungodly world they are like figures Hereby it appears that they who entred into the Ark and believed as Noah 〈◊〉 were eternally saved All that are baptized are not saved though Baptism be a means to help on their salvation So neither all that entred into the Ark can be concluded to be heirs of eternal salvation for cursed Cham entred thereinto Yet notwithstanding might Noah prepare it both for the present preservation and also for the eternal salvation of all that should enter thereinto The saving of those that were in the Ark typified that salvation which is brought to man by the mediation of Jesus Christ. This giveth instance of the extent of Gods providence over his Church in saving body and soul The body from temporal danger the soul from eternal peâ—…dition Thus far may Israels passing through the Red Sea be extended Exod. 14. 22. and the Cloud and the Passover and Mannah and the Water that came out of the rock This saving of Noah and his family giveth proof that the incredulity of the multitude is no prejudice to the faith of Saints For though the whole world of the ungodly perished by the Flood yet Noah and his family were saved in the Ark. The Lord knoweth how to deliver the godly out of temptations and to reserve the uâ—…ust unto the day of judgement to be punished 2 Pet. 2. 9. The Red Sea that was a wall of defence to the Israelites overwhelmed the Egyptians Exod. 14. 22. The just shall live by his own Faith As the Believer is not prejudiced by anothers unbelief so neither shall the Unbeliever be saved by anothers faith Two shall be in one bed the one taken the other left Luk. 17. 34. It may further from hence be inferred that there is no salvation out of the Church For there was no preservation out of the Ark. See more hereof in Domest Duties on Eph. 5. v. 23. § 23. §. 32. Of the World condemned by the Ark. TWO effects are further observed to follow upon Noah's preparing the Ark the first is in these words By which he condemned the world The most immediate and proper reference that this relative which can haâ—… is to the Ark. They are both of the same gender By the World metonymically are meant the Inhabitants thereof and the greater part of them So it is oft used Ioh. 12. 19. Upon the fall of Adam he and all his Posterity were deprived of that glorious Image wherein God first created man and depraved with a most vicious and pernicious disposition whereupon it is said that the whole world lyeth in wickedness 1 Joh. 5. 19. And all except those whom Christ delivereth from this present evil world Gal. 1. 4. are counted to be of the world Such were all those that lived at the time of the Flood except they who entred into the Ark. Whereupon they are called the world of the ungodly 2 Pet. 2. 9. Noah is said to condemn these The word is fitly translated for