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
witness so by faith he commended himself to God even when he was under his Brothers hands as Steven did when the malicious Jews stoned him Act. 7. 59. and thereupon God took special care of him to testifie not onely of his gifts while he lived but also of his innocency in his death and causeth all to be remembred in his Church throughout all generations §. 15. Of the Resolution of and Observations from Hebr. 11. 4. IN this verse is a commendation of Abel's faith His faith is commended two waies 1. Comparatively 2. Simply The comparison is betwixt him and his Brother Wherein observe 1. The persons set down by their names Abel Cain 2. By their act Herein observe 1. Wherein they agreed 2. Wherein they differed They agreed 1. In their act They offered unto God 2. In the subject-matter of the act a sacrifice They differed 1. In the matter of their sacrifice implyed in this word of comparison more excellent 2. In the manner of offering Abel did it by faith Cain not so The commendation of Abel's faith simply set down is by witness This is twofold partly while he was alive partly after he was dead The former is 1. Propounded 2. Amplified and that by two waies 1. By the subject-matter which was witnessed This is double 1. Concerning his person that he was righteous 2. Concerning his gifts 2. By the Author of the witness God testifying The testimony given after he was dead is set out two waies 1. By the evidence of his innocency he speaketh â—… By the continuance thereof in this particle yet Both these are amplified by the ground of them which was faith in this reâ—… by it Doctrines I. Gods truth in accomplishing his word is to be remembred The meaning of this name Cain importeth thus much II. Mans vanity is to be oft considered The meaning of this name Abel importeth so much III. The Church is an antient society it hath been from the beginning of the world That which is here noted of Cain's and Abel's offering implyeth that the first Family that ever was was a Church IV. Gods Church did ever consist of a mixed society There were good and 〈◊〉 persons in it This was evidenced in the first Church that ever was V. It is faith that commends a man and his actions Thus is Abel here commended VI. Believers will offer what is due to God It is here said of Abel he ofâ—… unto God VII Expiation for sin was sought by Believers from the beginning of the 〈◊〉 Abel by offering a sacrifice shew'd as much VIII An Hypocrite may perform external worship So did Cain For this particle than taketh it for granted that Cain offered IX Hypocrites can be at some cost with God For Cain offered X. Hypocrites can bring to God of that which is their own For the Historie â—…stifieth that Cain brought of the fruit of the ground whereof he was a tiller Gen. 4. 2 3. XI Believers give their best to God This is implyed under this comparative more excellent and expresly set down in the Historie Gen. 4. 4. XII Abel's sacrifice was more excellent XIII Faith addeth worth to the duties we do By faith was Abel's sacrifice 〈◊〉 greater XIV Grace followeth not external privileges Cain was the elder but Abel the better Prov. 12. 26. See § 11. XV. Faith is a means of gaining good testimony By it Abel obtained witness XVI Men may in this world be righteous So was Abel XVII Mens persons are first approved of God God witnessed that Abel was righteous thereupon his sacrifice was accounted excellent The Lord had respect â—…nto Abel and his offering First to his person then to his service Gen. 4. 4. XVIII God will that Saints know his mind This was the end of Gods testifying of Abel XIX Gifts may by men be given to God Abel gave gifts to God XX. Saints are subject to death It is here said of righteous Abel that he was dead XXI Saints are subject to a violent death Abel was slain by his Brother Cain Gen. 4. 8. XXII Saints live after death That particular of Abel's speaking being dead giveth proof to this general XXIII Innocent blood cryeth for vengeance after it is shed This is one respect wherein Abel is said to speak being dead In reference hereunto the difference is made betwixt the blood of Christ and the blood of Abel Heb. 12 24. XXIV Cry of blood continueth to the worlds end This particle yet intends as much XXV Faith causeth a good memorial after death By it Abel still speaketh §. 16. Of Enoch and his name Hebr. 11. 5. By faith Enoch was translated that he should not see death and was 〈◊〉 found because God had translated him For before his translation he 〈◊〉 this testimony that he had pleased God THE second Worthy produced for exemplification of the vertue of Faith is Enoch He was indeed the seventh from Adam Iude v. 14. And 〈◊〉 doubt but that Adam himself and the five betwixt Adam and Enoch were all pious men and believers But the Holy Ghost having recorded no memorable effects of their faith the Apostle passeth them over See v. 32. § 192. After Enos was born it is said that then began men to call upon the name of the Lord Gen. 4. 26. But it is not said that Enos brought them so to do Therefore that act cannot properly and necessarily be applyed to him From the Apostle's passing over so many betwixt Abel and Enoch and others in other places we may inferr That it is a point of wisdom to content 〈◊〉 selves with such matters as the Holy Ghost hath thought meet to relate This is to be wise or to understand according to sobriety Rom. 12. 3. The particular person here commended is Enoch This is an Hebrew name derived from a verb that signifieth to dedicate and may be interpreted dedicated His condition did fitly answer his name For of all the Patriarchs he was most especially dedicated to God as the testimony of his walking with God and of Gods taking him to himself giveth evidence There were others of his name as Cain's first son who also gave the same name to a City that he built Gen. 4. 18. And Abraham's Grandchild by Keturah Gen. 25. 4. and Reuben's eldest son Gen. 46. 9 But the translating of that Enoch which is here mentioned sheweth that it is he which was the seventh from Adam who is here meant The same faith before spoken of even a justifying faith resting on the promised Messiah is here without all contradiction meant For by it â—…he pleased God §. 17. Of Enoch's translation THE evidence of Enoch's faith is thus expressed Enoch was translated Of the meaning of the word see Chap. 6. v. 17. § 135. And Chap. 7. v. 12. § 67. It is applyed sometimes to things translated from one kind or condition unto another as where it is said the Priesthood was changed Heb. 7. 12. And the Galatians were
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
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
blood on them that dwell on the earth as Rev. 6. 9 10. The Apostle doth hereby give us to understand That dead Saints speak Which is plainly expressed Heb. 11. 4. where the Apostle saith thus Abel being dead yet speaketh In like manner all that lived righteously or suffered for righteousnesse sake and that have their life and death registred for posterity do speak For they do as plainly and distinctly instruct us in the good will of God in our duty to him and in the way to life yea and in the extent of our obedience how it ought to extend it self not only to the doing of what God requireth but also to the enduring of what he is pleased to lay upon us as Heb. 5. 8. they do I say as plainly instruct us therein at if they were living and with an audible voyce spake unto uâ—… and exhorted us to such obedience and such patience as they in their life time shewed In this respect saith the Apostle Rom. 15. 4. whatsoever things were written asoretime were written for our learning 1. Which may serve for the refutation of that undue cavill which Papists lay upon the Scripture that it is a mute Judge If dead Saints because they are registred in the Scripture may be said to speak much more the Scripture which registreth what they speak But note the expresse phrases of Scripture against that cavill as Rom. 4. 3. what saith or speaketh the Scripture and Ioh. 19. 37. Another Scripture saith or speaketh and Ioh. 7. 42. saith not the Scripture Therefore the Scripture is stiled the word as the word of the Prophets Heb. 1. 1. if God should by an audible intelligible and distinct voyce speak to us we could not better know his mind then we may by the Scriptures May not a friend as plainly declare his mind by a letter written as by word of mouth We read 2 Chro. 21. 12. of a writing that came from Eliah after he was translated which letter question lesse he had written whil'st he was on earth and lest to be delivered to the King did not that letter as plainly declare Gods Message as if by a voyce it had been uttered So did that writing which Baruch wrote from Ieremiahs mouth Ier. 36. This phrase 2 Cor. 10. 11. such as we are by word in letter sheweth that Scripture hath its voyce therefore it s no mute Judge 2. Let us be exhorted to hearken to the voyce of dead Saints as Mic. 6. 9. Hear the rod 1. by it learn Gods mind They who imitate dead Saints hear them speak and hearken to their instructions §. 119. Of the excellency of Christs blood above others CHrists blood every way speaketh better things then Abel or his blood For 1. Abel speaks for imitation Christ not only so but for expiation justification and salvation all which he hath merited 2. Abels blood speaks for revenge Christs for pardon Luk. 23. 34. Therefore saith the Apostle Eph. 1. 7. In him we have redemption through his blood the forgivenesse of sin according to the riches of his grace Quest. Why is the comparison betwixt the blood of Abel and the blood of Christ Answ. Because Christs blood in regard of the plotting and practising of those that shed it was as unjustly as wrongfully as maliciously shed as Abels Now lest from that which is said of Abels blood Gen. 4. 10. and Matth. 23. 35. the like should be feared of Christs by this comparison he removeth that scruple The Apostle doth hereby give us to understand That Christs blood hath a more excellent vertue then others This is true of others persons and others blood 1. The best that can be said of others persons is that they are an excellent pattern and example Thereupon we are exhorted to be followers of them Heb. 6. 12. But Christ his person his blood is for our justification sanctification and Salvation 1 Cor. 1. 30. 2. The best that can be said of others blood is that its a ratification of the truth of that profession for which it was shed In this respect the Apostle stileth his sufferings a confirmation of the Gospel Phil. 1. 7. and v. 12. saith that they turned to the furthering of the Gospel But by Christs blood the covenant of peace and reconciliation betwixt God and man is made and confirmed Heb. 9. 15 16. 3. The blood of others unjustly shed cryeth for revenge Gen. 4. 10. Matth. 23. 35. Rev. 6. 10. But Christs for pardon Luc. 23. 34. Eph. 1. 7. Yea as it hath been formerly shewed and proved we are redeemed reconciled justified sanctified and saved by Christs blood Thus we see how Christs blood hath every way a more excellent vertue then others And this appeareth 1. From the dignity of his person we Christians know that Christ was true God that he assumed our nature into the unity of the Deity so as God and man became one person In this respect the word was made flesh Joh. 1. 14. And God was manifested in the flesh 1 Tim. 4. 16. By vertue of the hypostatical and personal union that blood which was shed by the humane nature is attributed to the divine nature Act. 20. 28. In this respect it hath a divine and an infinite worth dignity merit vertue and efficacy and therefore is better and more excellent then any others 2. From the ends why Christ shed his blood 1. To free man from sin and from all that misery whereunto man by sin had brought himself Gal. 3. 13. 2. To bring man to everlasting happinesse Eph. 5. 25 26 27. Can there be better things then these Can any other blood effect these 1. This demonstrateth the blasphemy of Papists who attribute the merit and virtue proper to Christs blood to the blood of Martyrs For they teach that by the blood of Martyrs sins are expiated Yea they have a new devise of mingling the milk of the Mother with the blood of the Son A Jesuiticall blasphemy 2. This serves for the aggravation of their impiety who trample on this blood of Christ of which the Apostle speaketh Heb. 10. 29. See Heb. 10. § 110. 3. This should stir us up highly to esteem the death and sacrifice of Christ. And that simply in by and for it self for its most precious 1 Pet. 1. 19 Yea also comparatively above all other blood for it speaks better things then they If the blood and death of Gods servants be precious as Psal 72. 14. and Psal. 116. 15. How much more the blood of the Son of God and that not only in the better worth but also in the better effect it speaketh better 4. Let us be exhorted with strong confidence to trust to this blood and to the efficacy thereof and that by reason of the better things which it speaketh namely Grace Mercy Pardon Reconciliation Acceptation and Salvation Hereon we ought especially to meditate when our sins make clamours in our consciâ—…nces and the cry of them may seem to
In which we may observe 1. A description of the person from whom the priviledges of the Gospel arise and that 1. By his title Iesus 2. By his office Mediator of the New Covenant Wherein is expressed 1. The kind of his office in this word Mediator 2. The object whereabouts it is exercised in this word Covenant which is illustrated by the excellency thereof in this word New §. 122. Of Observations raised out of Heb. 12. 18 19 20 21 22 23 24. Vers. 18. I. THe legal discipline is taken away from Christians See § 98. II. The best things are reserved for the last times This ariseth from the comparison which the Apostle useth For ye are not come unto the Mount c. But ye are come to Mount Sion See § 98. Vers. 19. III. The Law and the things thereof were but earthly in comparison of the Gospell This is principally intended under this phrase the Mount which might be touched meaning Mount Sinai so called because it was an earthly Mountain which might be felt and touched opposed in Scripture to spiritual Sion See § 99. Vers. 20. IV. The Law is a terrible discipline The particular circumstances mentioned by the Apostle concerning the delivery thereof prove as much See § 99. Vers. 22. V. Sion was a type of the Christian Church See § 100. VI. The Church is a City VII The Church is a City of God Both these arise from the expresse words of the Apostle who cals the Church The City of God See § 101. VIII The number of Angels is innumerable So much the Apostle expresly affirmeth by terming them an innumerable company See § 103. IX The Christian Church is a general assembly So it is expresly termed by the Apostle See § 104. X. They who are of the true Church are new-born See § 105. XI They who are new-born are Gods first-born The Metaphor of First-born being applied to the members of Gods Church importeth both these doctrines See § 106. XII Under the Gospel all Christians are made one with the Iewes and partake of their priâ—…iledges So much ariseth from the Metaphor First-born being applied unto Christians as well as â—…nto Jewes See § 107. XIII The naâ—…es of the elect are enrowled in heaven So much the Apostle in plain terms expresseth See § 108. XIV It s a prerogative of the New Testament to have accesse to the supreme Iudge For this is here set down in the midst of other prerogatives under the Gospel See § 109. XV. Mens souls are of a spiritual substance In which respect they are here called Spirits which are spiritual substances See § 110. XVI Men may bâ—… truly just in this world For this title the Apostle here giveth to Saints See § 111. XVII Saints souls in heaven are perfect So much the Apostle plainly expresseth See § 112. XVIII By the Gospel Saints on earth have 〈◊〉 with Saints in heaven This is set down by the Apostle as one special prerogative of the Gospel See § 113. Vers. 24. XIX By the Gospel we are brought to the Mediatâ—…r of the new Covenant This is set down as another speciall prerogative of the Gospel See § 115. XX. Christs blood is communicable For its â—…lood sprinkled See § 116. XXI Christs Sacrifice hath a continual efficacy For his blood is said still to continue speaking See § 117. XXII Dead Saints speak This ariseth from the Apostles bringing in Abel speaking after his death See § 118. XXIII Christs blood hath a more excellent vertue then others So much the Apostle expresly noteth where he saith that Christs blood speaketh better things then the blood of Abel See § 119. XXIV Participation of Christs blood is a Christians priviledge This is set down by the Apostle as one special priviledge of the Gospell See § 120. §. 123. Of Circumspection about Gods Word Heb. 12. Vers. 25. See that ye refuse not him that speaketh for if they escaped not who refused him that spake on earth much more shall not we escape if we turn away from him that speaketh from heaven Vers. 26. Whose voice then shook the earth but now he hath promised saying Yet once more shake I not the earth only but also heaven Vers. 27. And this word yet once more signifieth the removing of those things that are shaken as of things that are made that those things which cannot be shaken may remaine Vers. 28. Wherefore we receiving a kingdome which cannot be moved let us have grace whereby we may serve God acceptably with reverence and godly fear Vers. 29. For our God is a consuming fire THe generall use of the forementioned priviledges here followes Its first propounded in these words See that ye refuse not him that speaketh Secondly its confirmed in the words following The word translated SEE is a word of circumspection and hath here an especiall emphasis much more then if he had barely said Refuse not him that speaketh He puts hereby into their hearts care and fear care in observing what he said fear of some ill effect if they neglect it The next word translated refuse commeth of a verb which properly signifieth to pray against The simple verb signifieth earnestly to pray but this compound used by the Apostle signifieth to pray against a thing which is an earnest kind of refusall as where we say God forbid that I should do this or far be it from me Whereby is implied that refusing of the Gospel is commonly joyned with indignation For the Gospel is worthy of all acceptation that it cannot be refused but with much indignation His heart must needs be set against the Gospel that refuseth it therefore many judicious expositors translate it despise not and so was our former English translation The next words him that speaketh hath relation to the blood that speaketh in the foregoing verse Indeed that is of the neuter gender having relation to blood But because it is Christ who speaketh by his blood the Apostle most fitly changeth the gender and intendeth the person himself Christ Jesus who speaketh whereupon he had good cause to infer the words following For if they escaped not who refused him who spake on earth much more shall not we escape if we turn away from him that speaketh from heaven The Apostles manner of expressing the duty here in this word See which implies great circumspection gives us to understand That Circumspection about Gods word is very requisite This was required of Moses in regard of Gods direction about legall types Exod. 25. 40. and of the Iews in regard of their observation of the Law Deut. 5. 1. As also of Solomons proverbs Prov. 5. 1 2. And of the prophecies of Prophets as their vehement Rhetoricall Apostrophes to senselesse and livelesse creatures demonstrate Isa. 1. 2. Micah 6. 1 2. Much more ought circumspection to be used about the Gospel therefore saith our Saviour Marke 4. 3 24. Hearken Behold there went out a sower
1. Of the Resolution of the whole 13th Chapter IN this Chapter the Apostle prosecuteth his Exhortation unto such Christian duties as tend to a worthy walking of their holy profession This he doth till he come to the very close of this Epistle even to the 20th v. There are two general parts of the Chapter 1. A Direction to behave themselves as becomes Christians to verse 20. 2. The Conclusion of the Epistle in the six last verses In his Direction Duties of three sorts are prescribed Concerning 1. Others 2. Themselves 3. God v. 15. Duties concerning others may be reduced to five considerations 1. As they are Professors of the true faith Let brotherly-love continue v. 1. 2. As they are Strangers Be not forgetfull to entertain strangers c. v. 2. 3. As they are afflicted Remember them that are in bonds c. v. 3. 4. As they are Ministers v. 7 17. 5. As they are in want v. 16. The first of these contains the Summe of the second Table so far as it concerns Professours of the faith The second third and fifth are branches of the sixth Commandment The fourth is a branch of the fifth Commandment Duties concerning themselves have a three-fold respect 1. To their bodies Of these there are two sorts One to use the means of chastity which is Marriage vers 4. The other to avoid uncleannesse contrary thereunto vers 4. These two appertain to the seventh Commandment 2. To their Estates About which 1. Covetousnesse is forbidden 2. Contentednesse is commanded These two are comprized under the eighth Commandment To enforce the one and the other Gods promise of sufficient provision is alledgged v. 5. and an Inference of Confidence on God is thereupon made v. 6. Duties to Ministers have a double hint 1. In reference to such as were departed About these 1. The Duty it self is expressed both generally Remember and also particularly Whose faith follow 2. It is enforced by an Argument taken from Christs immutability v. 8. 3. Duties concerning their Souls are of two kindes 1. That they take heed of strange Doctrines 2. That they forbear to joyn legal Ceremonies with the Word of Grace v. 9. This later is pressed by the Damage which may thence follow This is losse of right to Christ. This Damage is 1. Propounded under a metaphor taken from the legal Rites We have an Altar c. v. 10. 2. It is further confirmed by other like Rites In this Confirmation are set down 1. The Types For the bodies of those beasts c. v. 11. 2. The Application of the truth thereunto Wherefore Iesus c. v. 12. 3. Two Inferences made thereupon One to abandon the world Let us go forth c. v. 13. This is enforced by a Christians condition in this world For here c. v. 14. The other Inference is to make a right use of Christ the true Altar This is to offer up Sacrifices on him These Sacrifices are of two sorts 1. Praise to God v. 15. 2. Beneficence to the poor v. 16. Duties to Ministers which were yet present among them are of two sorts One that in general concerns all This is 1. Propounded Obey them 2. Pressed by their Ministers charge over them They watch c. v. 17. Another that in particular concerns the Apostle himself This also is 1. Propounded Pray for us 2. Pressed by a double motive One his Integrity v. 18. The other his desire to be restored to them v. 19. The Conclusion of this Epistle is in the last six verses thereof It consisteth of five distinct parts 1. Intercession for them Herein is 1. A Description of him to whom he makes his Intercession v. 20. 2. A Declaration of the matter for which he intercedeth v. 21. 2. Petition to them well to accept his Epistles v. 22. 3. Information of two points 1. Of Timothies deliverance 2 Of his purpose to come with Timothy to them v. 23. 4. Salutations These are of two sorts 1. Of them whom they should salute 2. Of those that saluted them v. 24. 5. His Apostolical Benediction v. 25. §. 2. Of Love what it is Verse 1. Let brotherly-love continue THe Apostle having prescribed sundry duties to be performed to God in the latter end of the former Chapter in the beginning of this Chapter he setteth down several duties to be performed to men He beginneth with that which is the summe and substance of all the rest and which will set all other duties to man on work This is brotherly-love Those two words are the interpretation of one Greek word but a compound one which comprizeth under it love and brother Our English word also may be so joyned together as to make one and so it every way answereth the Greek About it I will endeavour to clear these five points following 1. The Nature of brotherly-love 2. The Difference betwixt it and love 3. The special Grounds thereof 4. Rules for abounding therein 5. Motives to inducâ—… us to labour after it That we may the better finde out the full nature of brotherly-love I will briefly shew 1. What Love is 2. What kinde of brother is here meant Love is a liking uniting affection 1. It is reckoned among the affections in that it is neither simply a vertue nor simply a vice But as it is placed upon a right object which is good and well ordered in preferring good things according their excellency it hath the general nature of vertue Contrarily being placed upon a wrong object which is evil or disordered by preferring the meaner good before the greater as man before God it hath the general nature of a vice 2. It it a liking affection in that the proper object thereof is good Philosophers distinguish affections into concupiscible and irascible These for plainnesse sake we call liking and disliking The proper object of the former is good and of the later evil 3. It is uniting For herein lieth the very form of love whereby it is differenced from other liking affections as from desire and delight Love knitteth the heart that loveth to the object loved Thus Ionathans love to David is expressed The soul of Ionathan was knit with the soul of David 1 Sam. 18. 1. And Christians are said to be knit together in love Col. 2. 2. In this respect love is styled a bond yea a bond of perfectnesse Col. 3. 14. whereby things are close knit and fast bound § 3. Of the divers acceptations of Brother and of brotherly-love BRother in Scripture is divers wayes used 1. In a Civil respect 2. In a sacred respect The Civil respect is Natural or Political Natural is proper or common Brothers in a natural proper respect are first Neer as uterini children of the sâ—…me mother as Cain and Abel Gen. 4. 2. Secondly Remote as consanguinei of the same bloud as Cain and Abel Gen. 13. 8. or Affines by marriage as Ruth and Orpha Ruth 1. 4 15. Brothers in a common natural respect
a singular and peculiar excellency such a Sonne as none like him True it is that this title Sonne is attributed to sundry creatures and that in relation to God yet not properly but only in regard of some speciall grace or dignity conferred upon them and that as God had given them their being in which respect all creatures are Gods sonnes or as he hath set his Image on some of them above others as on Angels on Adam on Governours on such as are adopted sonnes and regenerated But Christ is truly the one own proper begotten only begotten Sonne of Gods love These and other like notes of distinction being expresly attributed to Christ as the Sonne of God give evident proof that he is such an one as none but he is or can be whereas all others stiled Gods sonnes have their title given them by favour Christ hath it of due even by nature Christ is stiled the Sonne of God in two especiall respects 1. As the second person in sacred Trinity true God 2. As God manifested in the flesh God-Man In the former respect he is the Sonne of God by eternall generation as is evident in the fift verse of this Chapter where we shall have a more fit occasion to speak of it In the latter respect as God-man he is the Sonne of God by the union of his humane nature with the forementioned second Person who only is of all the Persons the Sonne of God For as neither the Father nor the holy Ghost is the Sonne so nor the Father nor the holy Ghost did aslume humane nature but the Sonne only In regard of the nature true it is that God and man were united in one Person God was manifested in the flesh 1 Tim. 3. 16. But in regard of the Person the Sonne of God was also Sonne of man the Word was made flesh Joh. 1. 14. In this respect an Angel saith of him that was born of the Virgin Mary Luk. 1. 35. he shall be called the Sonne of God So neer is this union of God and man as though they be two distinct natures and more different then any two other distinct things can be yet they make but one Person as mans body and soul which are different natures make but one person In this respect the union of Christs natures is called an hypostaticall union that is such an union as makes one subsistence or one Person Hence is it that the properties and effects of the one nature are attributed to the other Ioh. 7. 13. The Sonne of man is in Heaven Sonne of man properly designes Christs humane nature which was not in Heaven while it was on earth as then it was But that Person in regard of his divine nature was in Heaven So on the other side God is said to purchase his Church with his own blood Acts 20. 28. God in regard of his divine nature hath no blood but he assumed an humane nature which had blood and in that respect blood is attributed to God by reason of the personal union of man with God Thus is Christ God-man the Sonne of God and thus hath God in these dayes spoken to us in or by him The Sonne as God and second Person spake in times past by the Prophets yea the fathers also in that respect then spake by him For as God and second Person he is k the Word and so was in the beginning Ioh. 1. 1. But in these last dayes he began to be God-man and to be Gods Sonne by union of his humane nature with his divine In this sense therefore the title Sonne is here used so as in these last dayes God spake to us by his Sonne incarnate Of Instructions and Directions arising from this relation of Christ to God See Chap. 3. v. 6. § 55. §. 16. Of Christ being appointed TO magnifie the ministry of the Gospel and thereby the more to commend unto us the Gospel it self the Apostle goeth on in describing the Author thereof the Sonne of God and that both in a dignity conferred upon him and also in his own divine worth The dignity is thus expressed whom he hath appointed Heir of all things This must needs be meant of Christ as Mediator even as the title Sonne before was meant For as God he was not deputed or appointed to a thing God is said to appoint his Sonne 1. By ordaining in his eternal counsel that his Sonne should be Heir As Christ was delivered by the determinate counsel of God to be slain Acts 2. 23. so was he appointed to be Heir 1 Pet. 1. 20. 2. By sending him into the world or by giving him to be incarnate for that very eud Phil. 2. 7 8 9. 3. By raising him from the dead and setting him at his right hand in Heaven On these grouuds St Peter thus saith God hath made him both Lord and Christ Acts 2. 36. This word appointed sheweth the right that Christ hath to his Supream dignity That which is said of Christs being Priest Chap. 5. 5. may be applied to this dignity Christ glorified not himself to be an heir but he that said to him Thou art my Sonne to day have I begotten thee appointed him heir §. 17. Of Christ the Heir AN Heir saith the Apostle Gal. 4. 1. is Lord of all On this grouud the sonne of the bond-woman was cast out that he might not be heir with the sonne of Sarah nor part share with him Gen. 21. 10 12. This title Heir setteth out a dignity and dominion together with the best right thereto that can be The dignity and dominion is the same that his Father hath For an heir is a successor to his Father in all that the Father hath In this metaphor caution must be put that it be not extended too far by excluding the Father from any dignity or dominion Indeed among men the sonne hath not such dominion and possession of an inheritance till the Father relinquish it as Iehosaphat gave the Kingdom to Iehoram his first born 2 Chron. 21. 7. In which respect Iehoram is said to raign 2 King 8. 16. even while Iehosaphat was King or till the Father be through impotency excluded as Uzziah when he became leprous 2 Chron. 26. 21. or till he be forced from it as Iehohaz was 2 Chron. 36. 3 4. or be dead as David though he were anointed and so made heir apparent by Gods appointment yet would not take the Kingdom upon him till Saul were dead 1 Sam. 26. 10. But none of these can or may be imagined of God the Father He neither will nor can give over his Supream Jurisdiction nor become impotent nor be forced nor die yet hath Christ an absolute jurisdiction and a full possession of his inheritance together with the Father The supream Soveraignty of the one no whit at all hindereth the supream Soveraignty of the other What things soever the Father doth these also doth the Sonne
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.
Penman of this testimony 2. To the Holy Ghost who inspired David 3. To God the Father who is brought in conferring what is here affirmed 〈◊〉 his Sonne Neither of these crosse the other but all of them may stand together I take the last to be most principally intended because the Father who in the â—…mer testimony said to his Sonne Thou art my Sonne this day have I begotten 〈◊〉 saith also Thou art a Priest for ever c. Thus will these two testimonies more â—…cohere This later testimony is said to be in another place Though the word 〈◊〉 be not in the Greek yet it is well supplied For it is in another Psalm 〈◊〉 Psal. 110. v. 4. That Psalm is a Prophesie of Christ as hath been proved Chap. 1. v. 13. § 〈◊〉 In this respect the proof is the more proper In this testimony Christs Priesthood is thus expresly asserted Thou art a Priest Of Christs Priesthood See Chap 2. v. 17. § 172 173. Gods deputing Christ to that Function is here also declared For It is the Lord that saith to him Thou art a Priest Of Gods appointing Christ to be Priest See 14. § 20 24. §. 29. Of the everlastingnesse of Christs Priesthood THe everlasting continuance of Christs Priesthood is plainly set down in this phrase for ever Of the notation of the Greek word translated ever See Chap. 1. v. 8. § 108. Many points there delivered about the everlastingnesse of Christs Kingdom may be applied to the everlastingnesse of Christs Priesthood It is here evident by this testimony that Christ is an everlasting Priest he ever remaineth to exercise this Function himself This point is ost pressed by this Apostle 1â—… Chap. 7. v. 17 21 24 25 28. There were two parts of Christs Priesthood One was to offer sacrifice That iâ—… he gave Chap. 7. 27. The other to make intercession This doth he continue for ever and for this end ever remaineth a Priest Chap. 7. 25. It is necessary that the Church ever have a Priest and that such a Priest as Christ is as was shewed § 27. If Christ should cease to be our Priest who should succeed him No meer creature can go forward with that work which he hath begun The everlastingnesse of Christs Priesthood discovereth the vanity and folly of Papists about their Priests whom they account true reall sacrificing Priests What need other Priests Christ being a Priest for ever Either Christs execution of his Priesthood is insufficient which to hold is blasphemy or their Priests are altogether in vain This continuance of Christs Priesthood hath been the ground of the Churches addresse to the Throne of grace ever since the ascension of Christ into heaven and so will be as long as the world continueth For ever will this our Priest be for 〈◊〉 in things pertaining to God So long as he continueth our King to govern us so long will he continue our Priest to intercede for us We may with as much confidence still apply the sacrifice of Christ as if his blood were still trickling down His blood still speaks Heb. 12. 24. and ever will while there is any sinne of any of Gods Elect to be expiated §. 30. Of the Order of Melchisedec THe word translated Order signifieth a due and seemly disposition It is derived from a Verb that signifieth to appoint or set in order It is applied to the setting of Commanders or Officers of Warre in their places Luk. 7. 8. yea and to Gods ordaining unto eternall life Act. 13. 48. The Noun in my Text is used to set out a decent ordering of Church affairs 1 Cor. 14. 40. and a comely carriage of Christians Col. 2. 5. It here implieth that the Priesthood is a 〈◊〉 kinde of Office ordained and Ordered by him that hath power to do it It is in a like sense 〈◊〉 to Aarons Priesthood Heb. 7. 11. Hereby we are given to understand that the Priesthood here mentioned and the Priesthood of Aaron are two distinct kindes The Apostle doth here bring in this Priesthood as distinct from Aarons because there were many things in Christ which were not agreeable to the Order of 〈◊〉 as 1. Christ was a King But a King might not be of Aarons Order 2. He was of the Tribe of Iudah of which Tribe no man gave attendance at the Altar Heb. 7. 13. 3. He neither had predecessor nor successor Heb. 7. 24. but Priests after Aarons Order had both Other differences are observed by this Apostle Chap. 7. If therefore from such differences any should inferre that Christ could not be a Priest the Apostle sheweth that there was another Order of Priesthood Besides there were such infirmities and delects in the Order of Aaron as 〈◊〉 not agreeable to Christs excellency so as there must of necessity be another 〈◊〉 of Priesthood The infirmities and defects of Aarons Priesthood were these 1. That the Priest should offer for their own sinnes v. 3. 2. That they should offer beasts and birds Lev. 1. 2 14. 3. That they should oft offer the same kinde of sacrifices 4. That they should offer such sacrifices as could not make perfect Heb. 10. 1. There are but two kindes of typicall Priesthoods mentioned in Scripture 〈◊〉 are these One after the Order of Melchisedec The other after the Order of 〈◊〉 Of these two the former was many waies the more excellent Herein therefore 〈◊〉 Christ said to be after the order of Melchisedec Whatsoever was essentially belonging to a Priest in Aaron that was in 〈◊〉 truth accomplished by Christ and wherein there was any preeminent 〈◊〉 in Melchisedec's Priesthood above Aaron's therein was Christ after the 〈◊〉 of Melchisedec All these excellencies were really and properly accomplished 〈◊〉 Christ. The history of Melchisedec is set down Gen. 14. 18 19 20. This Apostle hath so distinctly and fully observed and applied to Christ 〈◊〉 thing that is expressed or by just consequence may be inferred from that Priesthood in the seventh Chapter of this Epistle as I suppose it meet to refer the 〈◊〉 of this mystery to that place In generall this may be observed that Christ was the most excellent Priest 〈◊〉 ever was Melchisedec was more excellent then Aaron Heb. 7. 4. yet was Melchisedec but a type of Christ. Therefore Christ the true Priest must needs be 〈◊〉 excellent then Melchisedec himself Sundry excellencies of Christs Priesthood as the Dignity of his person his â—…ny great undertakings and the glorious fruits and benefits flowing from 〈◊〉 have been expresly noted Chap. 2. v. 17. 1. 173 174. If the Jews had Aarons Priesthood in high account and Abraham the 〈◊〉 〈◊〉 the Jews gave tithes of all to Melchisedec and accounted himself blessed 〈◊〉 blessed of Melchisedec how should we esteem Jesus Christ and his Priesthood 〈◊〉 rest in his blessing §. 31. Of the Resolution of Heb. 5. v. 5 6 5. So also Christ glorified not himself to be made an Highpriest but he that said
the neuter gender is used to set out persons Ioh. 6. 37 40. All that the Father giveth me and every one which seeth the Son Upon that which hath been said of the weaknesse and unprofitablenesse of the Law of the Leviticall Priest-hood and upon the foresaid ground hereof the position of Papists about Sacraments conferring grace by the work done appeareth to be 〈◊〉 and hereticall The Sacraments which the Jewes had are comprised under that Law In regard of the externall work what have the Sacraments of the New Testament more then the Sacraments of the Old They are all institutions and ordinances of God and external parts of his worship and appointed in general to the same ends namely to keep men in obedience to strengthen their faith and testifie their repentance They all have the same spiritual object and thing signified The Jewes in their Sacraments did eat the same spirituall meat and drink the same spirituall drink 1 Cor. 10. 3 4. The difference was in the manner of setting out Christ the thing signified They were types of Christ to come and set him out more obscurely ours are memorials of Christ exhibited and set him out more cleerly In that power which they give to Sacraments they make them plain Idols for they attribute to them that which is proper to God To make perfect is to regenerate justifie and sanctifie men but all these are the work of God Ioh. 1. 13. Isa. 53. 11. Rom. 1. 4. §. 87. Of Christs bringing in a better hope TO shew that thouâ—…h the Law could not make perfect yet God left not his Church without all hope of being made perfect the Apostle declareth a meanes that can do it This he bringeth in by the conjunction of opposition BUT and that to amplifie the power of this meanes which could do that that the Law could not The meanes is thus set down The bringing in of a better hope The Greek word translated bringing in is a double compound The simple verb signifieth to bring Matth. 21. 2. The single compound to bring in Luk. 1 â—… 21. The double compound to superinduce or to bring in upon another There is a double emphasis in this word bringing in 1. In that the abstract or substantive is used He doth not say it doth bring in a better hope or is the bringer in thereof but the bringing in which implieth that Christs Priest-hood doth this and that nothing but Christs Priest-hood can do it This work is appropriated to this office 2. In that a double compound word is used The Grecians use this double compound for such things as are brought in from another place over and above that which is at home or in their own Country as wines oranges spices and other such commodities as are not in our own Countries but brought to us out of other Countries This word then implyeth that Christ is such a bringer in of a better hope as commeth from another order and kind of Priest-hood then Levi's Fit â—…y is this word here used to shew that the powerfull meanes here spoken of is brought in upon the disanulling of the former to effect that which the former could not This emphaticall word is found only in this place of the New Testament That which is here said to be so brought in is stiled a better hope Hope is here metonymically put for the cause of that hope which was the Priesthood of Christ. This he stileth hope in a double respect 1. In reference to the time wherein David made known the excellency of this Priest-hood Then it was to come and hoped for 2. In reference to that perfection which is and shall be effected by Christs Priesthood This is to us while here we live to come and hoped for For heaven where all things are made perfect is the hope of beleevers See Chap. 6. v. 18. 〈◊〉 〈◊〉 Of Hope see Chap. 3. v. 6. § 62. Under this phrase The bringing in of hope Christs Priest-hood is 〈◊〉 〈◊〉 that is the ground of hope The Law proving bankrupt mans hope was 〈◊〉 As when a supposed able man having undertaken to do some great work as 〈◊〉 a Colledge or Hospitall faileth in his estate or ability to accomplish 〈◊〉 〈◊〉 mens hope of having it effected faileth But Christs Priest-hood being 〈◊〉 in the room of the 〈◊〉 Priest-hood another and surer ground of hope 〈◊〉 given Thus is Christs Priest-hood The bringing in of a better hope The soresaid hope is called better in two respects One in regard of the matter or things hoped for By the Leâ—…iticall Priest 〈◊〉 nothing could be hoped for but legall purifications outward 〈◊〉 〈◊〉 earthly inheritances Such blessings as are promised Leâ—…it 26. 4. c. 〈◊〉 1 c. But by Christs Priest-hood all manner of spirituall graces here and â—…nall glory hereafter are hoped for The other in regard of the manner of revealing the spirituall and heavenly 〈◊〉 hoped for namely more immediately more perspicuously more efficaciously 〈◊〉 under the Law It cannot be denyed but that all true Saints even under the Law had the 〈◊〉 the spirituall and eternall things here intended For Iesus Christ is the same 〈◊〉 day and to day and for ever Heb. 13. 8. and that both in regard of Gods 〈◊〉 which is as sure as the performance it selfe and also in regard of the efficacy 〈◊〉 that Christ did and endured for mans redemption which was as effectuall to 〈◊〉 Adams sins as it shall be to purge the sins of the last man that shall be purged Under the Law Christ was the bringing in of a better hope because the 〈◊〉 which was made of him made them to hope for better things then the Law 〈◊〉 afford unto them Thus Abraham and all the holy Patriarchs Prophets and Saints under the 〈◊〉 looked for a City whose builder and maker is God they desired a better Country 〈◊〉 〈◊〉 an heavenly Heb. 11. 10 16. This better hope was grounded on Christ who was promised unto them and confirmed in the legall rites But now under the Gospell Christ hath actually performed all things that were promised and 〈◊〉 under the Law and by the revelation of Christ in the Gospell the whole counsell of God is most cleerly and perspicuously opened So as now we all with open face â—…ehold as in a Glasse the glory of the Lord 2 Cor. 3. 18. As the hope which we have by Christs Priest-hood is letter so the covenant and testament ratified thereby and â—…mises depending thereon and sacrifices appertaining thereto all better v. 22. Chap. 〈◊〉 6. and 9. 23. Hereupon Christs blood is said to speak better things Chap. 12. 〈◊〉 and God is said to have provided some better thing for us Chap. 11. 40. The principall point here intended is That by Christs Priest-hood is effected to the full what could not be effected by the Leviticall Priest-hood Oft doth the Apostle a supply in this
34. Of the hainousnesse of incredulity 3. This is a strong motive to believe the promises of the Gospel This is the main end of Christs ratifying them by his death Herein we shall shew our selves children of Abraham Rom. 4. 19 20. As God for this end addeth to his promise an oath So hath he given his Son to confirm all by his death See Heb. 6. v. 17. § 143 144. God would have our faith and confidence to be strong and stedfast not weak not wavering 4. This may incite us to search the Scripture wherein Christs last will and new Testament is registred Therein observe the promises made to us Consider the nature and kind of them That as legacies they are absolutely and unalterably set down This is the ground of a stedfast faith and strong confidence This is to be applyed as to the inheritance it self Ioh. 10. 28. Luk. 12. 32. So to the means whereby we attain to that inheritance Sundry of them are expresly noted Chap. 8. v. 10 11 12. So others in other places As mortification Rom. 6. 6. Vivification Ezek. 11. 19 20. Perseverance in grace 1 Cor. 1. 8. If we believe all these it shall be to us according to our faith It is noted of Hezekiah that he spread the letter which Senacherib wrote against the God of Iudah before the Lord 2 King 19. 14. and upon consideration that God was concrned therein his heart was much enlarged in prayer and his faith strengthned God is much concerned in the Testament that Christ hath ratified with his blood Let us thererefore spread Christs Testament before God in our prayers Let us plead it before God and it will much sharpen our prayers and strengthen our faith §. 96. Of the resolution of and observations from Heb. 9. 15 16 17. Vers. 15. THe sum of these three verses is a ratification of the New Testament This point is 1. Propounded v. 15. 2. Proved v. 16 17. In the proposition we are to observe 1. The inference of it upon that which went before in this phrase and for this cause 2. The substance This sets out a special office of Christ concerning which is declared 1. The kind of office 2. The end thereof The end of office is a mediatour amplified by the subject whereabout he is a mediatour the New Testament The end thereof is the fruition of an eternal inheritance This is set out 1. By the means of purchasing it death 2. By the effect of that means redemption amplified by the subject of that redemption transgressions and by the persons whose transgressions they were them that were under the first Testament 3. By the persons that partake of the benefit they which are called 4. By the benefit it self inheritance This is amplified 1. By the ground of it promise 2. By the continuance of it eternal Vers. 16. The proof of the main point that Christ died to ratifie the New Testament iâ—… taken from the custome of ratifying other Testaments That custome is 1. Propounded v. 16. 2. Confirmed v. 17. In the proposition is declared 1. The point confirmed a Testament 2. The means of confirming it the death of the Testator 3. The ground thereof necessity The confirmation is set down two wayes 1. Affirmatively wherein the validitie of a Testament is declared A Testament is of force after men are dead 2. Negatively whereby the invalidity of a Testament is manifested otherwise it is of no strength c. Doctrines Vers. 15. I. Christ undertook many offices for mans good This ariseth from the inference in these words and for this cause See § 88. II. Christ is a mediatour This is plainly expressed See § 88. III. The covenant of grace is by Christ made a Testament See § 88. IV. The Testament under the Gospell is a new one So it is here called See § 88. V. Christ ratified the New Testament by his death This is the main point here intended See § 88. VI. Redemption is one end of Christs death His death is here said to be for redemption See § 89. VII Christ redeemed men from their transgressions This is here plainly expressed See § 89. VIII Christs redemption extended to those that lived before he died These were those that were under the first Testament See § 90. IX They who were called have a right to heaven These are here set down for that end See § 91. X. The reward purchased by Christ is an inheritance It is here so called See § 92. XI That inheritance is eternall So it is here stiled See § 92. XII The ground of the eternal inheritance is Gods promise It is here called 〈◊〉 promise of inheritance See § 92. XIII That which God hath promised they who are called shall receive Of them iâ—… is here said recâ—…ive the promise See § 92. Vers. 16. XIV Christ conformeth himself to the commendable customes of man Aâ—… men use to ratifie their Testament so did Christ. See § 93. XV. The death of a Testator ratifieth his last will This is the Apostles main argument See § 93. XVI There is a necessity of the Testators death for ratiâ—…ying his covenant The Apostle plainly expresseth this See § 93. XVII A Testament then receiveth â—…orce when the Testator is dead See § 93. XVIII Till the Testator be dead his last will is of no sorce Those two last doctrines are plainly expressed See § 94. §. 97. Of the equity of legal rites Heb. 9. 18 19 20 21 22. Vers. 18. Whereupon neither the first Testament was dedicated without blood Vers. 19. For when Moses had spoken every precept to all the people according to the law he took the blood of calves and of goats with water and scarlet wooll and â—…ysop and sprinkled both the book and all the people Vers. 20. Saying This is the blood of the Testament which God hath enjoyned unto you Vers. 21. Moreover he sprinkled with blood both the Tabernacle and all the vessels of the Ministry Vers. 22. And almost all things are by the law purged with blood and without shedding of blood is no remission IN these five verses the Apostle further proveth the main point that mans redemption is puchased by Christs blood comparatively or relatively in reference to the law See v. 15. § 88. Thus much is implyed under this phrase of transition whereupon neither c. This transition hath immediate reference to the 16. and 17. v. where the common equity of ratifying wils by the death of the testator was declared Because that was the common custome of all people in all ages therefore God would have the legal rites to be answerable thereunto and appointed beasts to be slain and their blood to be so and so used Hereby it appeareth that legal ceremonies were grounded on the rule of equity Prophets and Apostles are plentifull in particular proofs hereof Take one instaâ—…ce from each of them If ye offer the blind for sacrifice is it not evill and iâ—… ye
â—…ffer the lame and sick is it not evill offer it now unto thy Governour will he be pleased with thee Mal. 1. 8. It was so equall that sound sacrifices should be offered unto God as equity shewed the like was to be done to men In the case of Ministers maintenance the Apostle laid down sundry grounds of equity and among others produceth legal institutions as Thou shalt not muzzle the mouth of the ox and they which minister about holy things live of the things of the Temple and they which wait at the Altar are partakers with the Altar 1 Cor. 9. 7 9 13. As God is just and equall in all his dealings so his care is to satisfie men in all the ordinances which he imposeth upon men and thereupon ordereth them according to common equity that we may the better discern the equity thereof 1. This discovereth their erroneous conceit who put the books of the law oâ—…t of the Canon of Scripture There were of old certain Hereticks called 〈◊〉 who denyed the divine authority of Moses books The Manichees went further and rejected all the Old Testament These have of old been condemned by ancient councels There are many among us who too lightly esteem the books of the law and think they might be well spared surely such know not the right use which we christians may make of the legal types Of their use see Chap. 4. v. 8. § 50. and Chap. 8. v. 5. § 13. 2. The equity that is couched under the legall rites giveth demonstration of the â—…ent and perpetuall use of them And for this end we have everlasting records of them in the sacred Scripture They who can well discern the truths shadowed 〈◊〉 in types and the equity that is comprised under them will find that even the legall rites are among those things which were written aforetime for our learning Rom. 15. 4. 3. It will be labour well spent to exercise our selves as in other parts of sacred Scripture so in these and to pray for the Spirit of illumination that we may understand the truth and equity of them Of helps hereunto see Chap. 4. v. 8. § 50. §. 98. Of legall rites typifying like truths BY the first is here meant the very same thing that was called the first Testament or Covenant v. 15. § 90. And to make up this sense our English have well expressed this word Testament It is that which is also called the old in opposition to the new covenant Chap. 8. v. 13. § 80. This Covenant is called a Testament because after the manner of Testaments it was ratified with the blood of such creatures as were slain and so dead The ratification thereof is comprised under this word dedicated The Greek word is derived from a noun that signifieth new When sacred places or things were newly built or renewed they used by sacred solemnities to dedicate or consecrate the same The word implyeth a religious act whereby a person or thing was set apart to an holy use Here it is passively used and actively Chap. 10. v. 20. where it is thus translated he hath consecrated The feast and other solemnities which were a dedication are expressed under a title derived from this word and translated the feast of the dedication Joh. 10. 22. The latin useth a word of a like notation for dedicating of a thing which according to that notation our English translateth to initiate They who are baptized are according to that word said to be initiated that is consecrated and dedicated to God The main scope of the Apostle in this verse and the force of the argument which he useth demonstrateth that the rites of the law typified truths like to themselves They were for the most part with blood so Christ doth all for us with blood namely by his death Concerning the point here intended the Apostle saith of the Ministers of the law that they served unto the example and shadow of heavenly things Chap. 8. 5. As the body is like the shadow so the truth like the type The types themselves made nothing perfect Chap. 7. 19. Therefore to raise up mens minds to such truths as could make perfect the types were like to them This may be an especial means to help us in finding out the truth of types See Chap. 4. v. 8. § 50. §. 99. Of blood the means of agreement with God THis phrase of dedicating the first Tabernacle with blood gives instance that blood is the means of consecrating things to God Thereby all things are made acceptable to him All agreements since mans fall betwixt God and man have been by blood Under the first Testament here mentioned are comprised all agreements from mans fall till Christ was exhibited Under the second Testament which is the new all from Christs time till the end of the world Both these Testaments were dedicated with blood Thus much is implyed under this phrase Neither the first â—…hat iâ—… nor the first nor the second were dedicated without blood From hence we may infer that all agreements with God are in blood This might easily be exemplified by an induction of particulars as 1. The bruising of the heel of the seed of the woman Gen. 3. 15. imlpyeâ—… blood 2. Abels acceptable sacrifice was a bloody one Gen. 4. 4. and so was Noahs and all other like sacrifices in succeeding ages 3. Their Sacraments were bloody as circumcision Exod. 4. 26. and the paâ—…over Exod. 12. 6 7. Thus our Sacraments Matth. 26. 28. Rom. 6. 3. This is not in regard of Gods delight in blood but in regard of sin which in reference to Gods truth Gen. 2. 17. and justice cannot otherwise be expiated This is a great aggravation of the hainousness of sin that God thereby is kepâ—… from entring into covenant without blood If that true blood which doth properly take away sin even the blood of the Son of God be duly weighed the foresaid aggravation will be much heightned §. 100. Of making known Gods Covenant before the Seal be put to it Vers. 19. THe aforesaid general point of dedicating things under the law with blood the Apostle exemplifieth by sundry particulars In setting them down he beginneth with the time when that course was first observed and with the ground of observing the same The time is in these words When Moses had spoken every precept Of Moses See Chap. 3. v. 2. § 37. The Apostle in that which is here set down hath relation to Exod. 24. 7 8. For besides the sprinkling of blood there mentioned the very words spoken by Moses are quoted in the next verse This phrase had spoken implyeth that Moses declared the meaning of what he did before he used that rite of sprinkling blood whereby the Covenant of God was ratified so as Gods Covenant might be made known before the seal be put to it The blood that was sprinkled was a sign a seal a ratification yea and a kind of Sacrament
proved that they were instituted of God 2. Such garments as are instituted of God are not matters arbitrary left to our own will to observe or not observe but by vertue of the divine institution necessity is laid upon us What God enjoyneth to his Church his Church is bound to observe They shew themselves rebellious against Gods authority and despisers of his Covenant who either wilfully refuse or carelessely neglect to observe them On this ground saith the Lord the uncircumcised man-child shall be cut off from his people Gen. 17. 14. 3. Divine institution further requireth that they who observe the Sacraments be conscionable in a right manner of observing them namely reverently holily in faith with love and other requisites fit for such divine ordinances §. 109. Of sprinkling holy things with blood Heb. 9. 21. Mâ—…reover he sprinkled with blood both the Tabernacle and all the Vessels of the Ministery THe Apostle having by a short digression shewed the end and warrant oâ—… sprinkling things with blood he returneth to his enumeration of other things that were so sprinkled In bringing in those particulars he useth two conjunctions And But and an Adverb likewise Our English compriseth them all under this word moreover They imply that these are distinct things from the former but yet used as the former were Of sprinkling and that with blood see v. 13. § 71 72. Of the Tabernacle see v. 11. § 55. and Chap. 8. v. 2. § 5. By vessels of the Ministery he meaneth the Candlestick the Table the Altar both that of Gold and that of Brasse the great Sea other Lavers all such instruments as were set upon the Table of shew-bread as Dishes Cups Spoons Bowles and such like whereof you may read a particular enumeration 1 King 7. 45. 50. They are called vessels of the Ministry because they were for publick service Of the notation of the Greek word translated Ministery see Chap. 1. v. 7. § 79. All these were holy in their institution and consecrated to holy uses These and such other are stiled dedicate things 1 Chro. 26. 20 26. Queâ—…t if they were holy why were they sprinkled with blood Answ. 1. Though in themselves by Gods institution they were holy yet being used by man in regard of that pollution which is in man and issueth from him they were to be sprinkled and thereby purged 2. They were sprinkled with blood to shew that the things which man useth are made acceptable to God by the merit of Christs Sacrifice For the blood here mentioned typified the blood of Christ. Of the former namely that pure things are made impure to sinfull men See v. 19. § 104. The latter that holy things are made acceptable to God by the merit of Christs Sacrifice is evident by the mention of saith in offering those things which God accepted as the offering of Abel Gen. 4. 4. Heb. 11. 4. The like may be applyed to all other acceptable Sacrifices As this was typified by the sprinkling of blood by the incense that was offered up under the law in all â—…sion whereunto it is said that the smoak of incense which came with the prayers of the Saints ascended up before 〈◊〉 Revel 8. 4. God himself saith of Christ This is my beloved Son in whom I am well pleased Matth. 3. 17. God is not only well pleased with Christ but his good pleasure doth so rest in and on him as he is well pleased with all that are presented unto him bâ—… his Son On this ground it is said that God hath made us accepted in the beloved Eph. 1. 6. On this ground it becometh us whensoever we approach into Gods presence as they did who went into the Tabernacle and perform any holy duty to apply to 〈◊〉 selves the Sacrifice of Christ this is to be sprinkled with the blood of Christ. Faith is the means of applying the same so as the believer may with a strong confidenâ—… appear before God in any holy duty as the Priest might enter into the Tabernacle with the sprinkling of blood As all the vessels were to be sprinkled so all Gods ordinances and the particulâ—… circumstances appertaining to them are to be performed through saith in Christ. As thou desirest to be accepted in thy person so let thy desire extend to all the holy things thou usest do them all in faith so will God have respect to thee and to thy services §. 110. Of purging all things with blood Heb. 9. 22. And allmost all things are by the Law purged with blood and without shedding oâ—… blood there is no remission Vers. 22. Lest the Apostle might come short in his enumeration he addeth this clause And allmost all things are by the Law purged with blood Under this generall all things he compriseth such things as appertained to the Tabernacle and to the service of God Yet because there might be some things that were not so sprinkled he addeth this restrictive particle almost We doe not read of the Table or other Hangings or the Priests garments and such other things from which the blood could not be well clensed were so sprinkled By the Law he meaneth the Ceremoniall Law and implyeth that that sprinkling that was then used was but legall to the purifying of the flesh as is noted v. 13. § 75 This word purged sheweth the end of sprinkling blood upon them namely that that pollution which through mans use of them did cleave unto them might be taken away and both they made fit for mans use and man made fit to use them This giveth proofe that God would have all things sanctified to his people His word his Sacraments of prayers and praises our singing of Psalmes the actions that we doe as lifting up our hands and eyes bowing our knees yea the places where we meet and all such things all are to be sanctified and that by faith in the blood of Christ. Of the word translated purged See Chap. 1. v. 3. § 27. §. 111. Of blood shed the only means of remission AN especiall reason of the foresaid rite of sprinkling blood is in this phrase without shedding of blood is no remission This reason manifesteth a necessity of that rite For remission of sin is absolutely necessarie but blood must be shed and sprinkled for remission of sin This phrase shedding of blood is the interpretation of one Greek word but a double compound It is compounded of a noune that signifies blood and a preposition that signifies out and a verbe that signifieth power To joyne them all together this double compound signifieth a powring out of blood The word here used is only in this place used and fitly to the Apostles purpose for blood could not be sprinkled unlesse it were first let out of the beast and poured into some vessell to be carried up and downe Another compound from the foresaid simple verb is used Chap. â—… v. 20. §
5. 7. The remission that the Apostle here speaketh of is the remission of sins The word translated remission hath for the most part this noun sins added to it as Matth. 26. 28. Mark 1. 4. But sometimes it is set alone and the word sins understood as Mark 3. 29. Luke 4. 18. and here The manner of setting down this point with a double negative thus without No carrieth Emphasis It implyeth that there is no other way for obtaining remission of sins 1. This reason taketh it for granted that sin is remissible It may be pardoned Hereof see the Treat of the Sin against the Holy Ghost Part. 1. § 5 at the end of Domest Dâ—… 2. It is also taken for granted that blood is the means of purging away sin Of these two points see v. 7. § 43. and v. 18. § 99. 3. The main point here intended is that there is no other way to expiate sin but by blood This is to be taken of the procuring cause of remission of sins for there are many means as courses to be taken by us whereby we may gaine assurance that sins are pardoned But if you read the Scripture thorowout you shall finde no other purchase of sin then blood The truth that was tipyfied by the blood under the Law namely the blood sacrifice or death of Christ is the only price that can make satisfaction for sin Sin is that barr which keepeth the flood-gates fast shut against the current of mercy Satisfaction of Justice pulleth out the barr and then mercy flows in apace This is sufficient to disprove the many foolish inventions of Papists wherby they doe egregiously delude their people in seeking pardon of sin In particular this discovereth the vanity of the Popish distinction of a bloody and unbloody sacrifice They say that their Masse is an unbloody sacrifice and yet they affirme that it is a propitiatory sacrifice for remission of sins They thinke to salve up all by a concepit of a concomitancy of blood with flesh But even that conceipt is here refuted by the word which the Apostle here useth shedding of blood without shedding of blood is no remission It is not sufficient that blood be with flesh but blood must be shed and powred out as the notation of the word implyeth Thus much doth Christ expresse in the institution This is my blood which is shed Math. 26. 28. Of the distinction betwixt a bloody and unbloody sacrifice see Chap. 7. v. 27. § 115. For our parts let us learne to trust and that wholy and only to this means of remission the blood of Jesus Christ shed for our sins §. 112. Of the resolution of Heb. 9. 18 19 20 21 22. Vers. 18. Whereupon neither the first Testament was dedicated without blood Vers. 19. For when Moses had spoken every precept to all the people according to the Law he tooke the blood of Calves and of Goats with Water and Scarlet Wooll and Hysop and sprinkled both the book and all the people Vers. 20. Saying This is the blood of the Testament which God enjoyned unto you Vers. 21. Moreover he sprinkled with blood both the Tabernacle and all the vessels of the Ministry Vers. 22. And almost all things are by the Law purged with blood and without shedding of blood is no remission Vers. 18. IN these five verses is set downe a legall dedication In it we may observe 1. The inference of it upon that which went before in these words whereupon neither 2. The substance of the dedication This is 1. Generally propounded 2. Particularly exemplified In the generall two things are declared 1. The thing dedicated the first Testament 2. The means of dedicating it blood Vers. 19. In the particular exemplification are considerable 1. The Time when the dedication was performed and that was when the meaning thereof was declared In describing this circumstance are noted 1. The person that declared the meaning Moses had spoken 2. The matter that was spoken precept Amplified by the generality every precept 3. By the persons to whom it was spoken to all the people 4. The manner of ordering what he did deliver according unto the 〈◊〉 2. The means of dedicating this is described in four particulars 1. The blood of calves and goats 2. Water 3. Scarlet-wool 4. Hysop 3. The manner of using the blood in this word sprinkled 4. The things dedicated which were either such as were then present or afterwards dedicated v. 21 22 The things then present were of two sorts 1. The book 2. All the people Vers. 20. In the 20. v. is particularly set down the words whereby Moses explained the meaning of what he did This is 1. Generally hinted in this word saying 2. Distinctly expressed where is shewed 1. The matter intended this is the blood of the Testament 2. The warrant he had for what was done which God hath enjoyned you Vers. 21. The things afterwards dedicated are set down v. 21 22. Therein is 1. A repetition of the means of dedicating he sprinkled with blood 2. An expression of the things dedicated and that 1. In two particular kinds 1. The holy place the Tabernacle 2. The holy things all the vessels of the Ministery Vers. 22. 2. In a generall comprehension thus almost all things This generall is amplified 1. By a repetition of the means blood 2. By the effect thereof purged 3. By the ground of all the law 4. By the reason of using that rite Here we may observe 1. The benefit attained thereby remission 2. The manner of using the blood shedding 3. The necessity thereof without such shedding no remission §. 113. Of observations gathered out of Heb. 9. 18 19 20 21 22. Vers. 18. I. LEgall rites were grounded on equity This word of inference â—…upon intendeth as much Because Testaments were usually ratified with the death of the Testator thereupon Gods Testament was ratified with blood See § 97. II. Gods covenant made with the Iewes was the first Testament So it is here â—…alled See § 98. III. God would have sacred things dedicated Thus much is expressed See § 98. IV. Blood is the meanes of attonement between God and man The mention of blood in this place intendeth thus much See § 99. Vers. 19. V. The Covenant must be explained before the seal be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did not use the seal of sprinkling blood before he had spoken and declared what 〈◊〉 intended See § 100. VI. Ministers must teach what God commands This is implyed under this word 〈◊〉 See § 101. VII The whole counsel of God must be made known Moses spake every precept See § 101. VIII Gods word is to be delivered to all of all sorts Moses spake to all the people See § 101. IX What Ministers doe they must do according to Gods word Moses did what he did according to the Law which was Gods word See § 101. X. Vnder the law the blood of beasts was used Such were Calves and Goats See § 102. XI
conspicuously manifested himself This world appeared intendeth as much See § 130. XIV Christ did but once come into the world This word once hath reference to Christs appearing in the world See § 129. XV. Christ was exhibited in the end of the world See § 129. XVI The best things are reserved to the last times This followeth by just consequence from the former doctrine for by and with Christ came the best things into the world See § 130. XVII The end of Christs appearing was to put away sin XVIII Sin was put away by a Sacrifice XIX The Sacrifice that put away sin was Christ himself These three last doctrines are plainly expressed See § 131. §. 133. Of all mens subjection to death Heb. 9. 27 28. Vers. 27. And it is appointed unto men once to die and after this judgement Vers. 28. So Christ was once offered to bear the sins of many and unto them that look for him shall he appear the second time without sin unto salvation THese two verses are added as a reason to prove the former point that Christ did but once offer himself The reason is taken from the condition of man which is but once to die Of the Greek word translated to die See Chap. 7. v. 8. § 51. The note of comparison as especially as it hath reference to the next verse wherein the second part of the comparison is set down under this note of the second part of a comparison so demonstrateth as much There are two Greek words which are comprised under this small particle as and may be translated in as much as But our little particle as doth expresse the meaning to the full and the more properly in regard of the latter part of the comparison in the next verse This note of resemblance as sheweth that Christ subjected himself to the common condition of man As man he dyed As man he dyed but once We have shewed how in all things it behoved him to be made like unto his brethren See Chap. 2. v. 17. § 168 c. It is here taken for granted that men must die There needs no proof hereof experience besides the frequent mention hereof in Scripture gives evident proof to the truth hereof See Chap. 7. v. 23. § 97. Sin is the true proper cause hereof Death was first threatned against sin Gen. 2. 17. So as death entred into the world by sin Rom. 5. 12. And the wages of sin is death Rom. 6. 23. Object Sin is taken away from justified persons if then the cause be taken away 〈◊〉 doth the effect remain Answ. 1. Sin is not utterly taken away from any man while here he liveth 1 Ioh. â—… 8. It is one benefit that death bringeth even to those that are justified that all remainder of sin is taken away thereby 2. By Christs death the nature of death is altered and the sting of it is pulled out 1 Cor. 15. 55. whereas death was first instituted as the enterance into hell It is now made to justified persons the enterance into heaven It is to them but an uncloathing and putting off the ragged garment of mortality for flesh and blood cannot inherit the kingdome of God neither doth corruption inherit corruption 1 Cor. 15. 50. In this respect death is as no death This that is indefinitely spoken of men must be applyed to all of all sorts for an indefinite particle is equivolent to a general But to put the point out of all doubt the Apostle plainly expresseth the generall thus death passed upon all men Rom. 5. 12. On this ground the Prophet was commanded to cry all flesh is grasse Isai 46. Object 1. An Apostle seemeth to affirm the contrary thus we shall not all sleep 1 Cor. 15. 51. Answ. 1. That is spoken only of such as are living at the very moment of Christs comming to judgement All before them shall dye 2. Even they shall be changed that is their ragged robe of mortality shall be taken away which is equivolent to death Object 2. Enoch was translated that he should not see death Heb. 11. 5. Answ. 1. One or two extraordinary instances do not infringe an ordinary rule especially when it is altered by him that set the rule Object 3. Eliah also was wrapt up into heaven and died not 2 King 2. 8. Answ. 1. Some affirm that his body was burnt in the region of fier above the clouds but there is no good warrant for that 2. The former Answers about Enoch may be applyed to Eliah 3. It is sufficient that both of them were changed and that their mortality was taken away before they were admitted into heaven 4. A speciall reason of freeing these two from death may be this many years passed betwixt the promise of Christ and the exhibition of him Therefore to support the faith of believers in freedome from death by Christ the Lord was pleased to give two reall demonstrations hereof One in one world before the flood the other since the flood Object 4. Righteousnesse delivereth from death Prov. 11. 4. Answ. There is a threefold death 1. Spiritual 2. Eternal which is called the second death Rev. 2. 11. From both these justified persons are fully freed Rom. 6. 13. Iohn 8. 51. 3. Corporall death even from this in sundry respects may a righteous man be said to be freed 1. In that God doth oft prolong his dayes Exod. 20. 12. Prov. 3. 16. Hezekiah is a particular instance hereof Isa. 38. 3. But on the other side it is threatned that bloody and deceitfull men shal not live out half their dayes Psal. 55. 23. take Absalom for instance 2 Sam. 18. 9 c. 2. Righteous men are kept from capitall lawes For Daniels adversaries could find no occasion or fault against him concerning the kingdome though they sought it Dan. 6. 4. 3. Their name is not swallowed by the death of their body Prov. 10. 7. 4. The sting of death is pulled out to them 1 Cor. 15. 55. So as their death is no death but a sleep 1 Thes. 4. 13. 5. They shall be raised to everlasting life Ioh. 5. 29. 1. This subjection of man to death gives just cause of walking humbly Man who at first was made like God is now like the beasts that perish Psal. 49. 12. Now he is dust and to dust he shall return Gen. 3. 19. He who was created Lord over all must now say to corruption Thou art my Father and to the worm thou art my Mother and my Sister Job 17. 14. This is the reward of sin therefore for sin we ought especially to be humbled When proud man is puffed up with the gay feathers of honour wealth wit beauty or any other like seeming excellency if he cast his eyes upon his black feet of mortality it may move him to cast down those gay feathers 2. We may well think that many are far from making this use of this their
act to provoke 2. By the object whereunto they should provoke This is double 1. Love unto love 2. To good works and to good works Vers. 25. The means of performing the foresaid duty of considering one another is in one word christian communion This is set down two wayes 1. Negatively 2. Affirmatively The negative declares 1. The thing forbidden 2. An exemplification The thing forbidden is forsaking Amplified by the thing forsaken The assembling of themselves together The exemplification is set out 1. By the extent of it in this word manner or custome 2. By a restraint of it Of some 3. By the inference in this particle of comparison as The affirmative declares 1. The duty required 2. A motive to inforce it In declaring the duty we are to observe 1. The inference in this particle of opposition But. 2. The substance herein is noted 1. An act exhorting 2. The object one another The motive is taken from the neer approach of the last day This is 1. Propounded 2. Enforced In propounding it there is mention made 1. Of the time it self the day 2. Of the drawing neer thereof approaching 3. Of the cleer evidence ye see 4. Of the inference of it so much the more as Doctrines Vers. 24. I. Christians must be carefull of others edification as well as their own This is gathered from this copulative and. See § 75. II. Circumspection is a christian duty This verb consider imports as much See § 75. III. Circumspection must be extended to our selves and others For we must consider 〈◊〉 another See § 76. IV. Christians must be provoked to duty This is the end of considering one another See § 76. V. Christians must especially be provoked to love That is here in particular named See § 77. VI. Love must be manifested by works These therefore are added to love See § 77. VII Works proceeding from love are good works So they are here stiled See § 77. Vers. 25. VIII They who have once joyned themselves to the Church must never fall from it This is to forsake the assembling of themselves together See § 78. IX Professors are prone to fall away This exemplification as the manner is implyeth as much See § 80. X. Custome is no sure rule The Apostle here would not have us follow the custome See § 80. XI All are not to be involved in the guilt of some The Apostle here speaking of a revolt taxeth some only not all See § 80. XII The Apostacy of some must make others the more stedfast For this end the Apostle doth here make mention of others Apostacy See § 80. XIII It is a christian duty to incite one another to duty This phrase exhorting one another intendeth thus much See § 81. XIV Christians must do what they can to keep one another from Apostacy This particle of opposition But intends thus much § 81. XV. There is such a day to come as never was nor shall be till that day This is the last day the day of judgement which by an excellency is here stiled the day See § 82. XVI The last day is neer approaching So much is here expressed See § 83. XVII The evidences of Christs neer approaching are very clear We may see as much See § 84. XVIII The near appoach of the last day should make christians the more carefull of duty This phrase of comparison So much the more as intendeth thus much See § 85. §. 87 Of setting before professors the utmost danger of Apostacy Vers. 26. For if we sin wilfuly after that we have received the knowledge of the truth there remaineth no more sacrifice for sin THe Apostle in this and some other verses following layeth down a generall reason to enforce all the forenamed duties especially to enforce his caution against Apostacy in the beginning of the former verse The reason is taken from the fearfull issue that may follow upon neglect of the foresaid duty and upon forsaking their holy profession Before he declareth the doome he setteth down the greatnesse of the sin whereunto they are like to fall that so the justice of the punishment might more clearly appeare The causall particle that is premised For plainly demonstrateth that the description of the fin and declaration of the punishment are brought in as a reason to make Christians the more watchfull against the beginning of Apostacy Of the notation of the Greek word Sin how it is taken from an Hebrew word which signifieth to imbitter hath been shewed Chap. 3. v. 13. § 148. In which sense it is said whosoever abideth in Christ * sinneth not 1 John 3. 6. The word also implyeth persisting in sin and making a trade thereof This being the nature of sin to imbitter God and to grieve his good Spirit no marvell that the aggravation thereof so far as is here set down doth cause so great vengeance as is here expressed The Apostle doth not simply charge the Hebrewes with committing the sin here described but to keepe them far from it he sets it down by way of supposition thus If we sin or as it is in the Greek sinning This participle is equivalent to a conditionall conjunction for it layes down a case sinning or in case we sin which is all one with our English If we sin So as this manner of setting down this sin is a mittigation of the point to move them to give the better heed thereto There is also another degree of mitigation in this pronoune weâ—… whereby he includes himself as well as them and sheweth that even he himself could not looke to escape the Vengeance here denounced if he should fall into the sin here described The inference of this reason upon that which went before sheweth the uttermost danger whereunto professors may fall is to be made known unto them See Chap. 6. v. 4. § 30. §. 88. Of wilfulnesse aggravating Sin ONe especiall degree whereby the heighnousnesse of Apostacy is here aggravated is in this word wilfully It commeth from a root that signifieth willing or voluntary and that seemes to be derived from a verbe that signifieth to yeeld The Philosopher opposeth this word to such things as are done on ignorance or Violence whereunto one is forced as when a man doth a thing of his own accord or mind nor thorow ignorance nor thorow any compulsion or instigation or allurement without but by the sway and bent of his own rebellious will and perverse disposition Willingly and by constraint are made opposite termes This is an high pitch of impiety and exemplified by these phrases Hath trodden under foâ—… the Son of God and hath counted the blood of the Covenant an unholy thing and â—…ath done despight unto the Spirit of Grace v. 29. This wilfulnesse presupposeth a resolution to continue therein as the Israeliâ—… who said As for the word that thou hast spoken unto us in the name of the Lord we will not harken unto thee
among the kinds of death Yea further it may be taken for temptations on the right hand as we speak as riches honours promotions immunities pleasures and other such like fair baites and are here reckoned amongst the kinds of cruell death because this kind of temptation was as dangerous as the cruellest death if not more For instance take David who all the while he was persecuted by Saul and while he had enemies in his Kingdom remained faithfull and constant with his God but peace and prosperity stole away his heart to satisfie his lust and to follow the same to the taking away of the life of Uriah 2 Sam. 11. 2. c. Demas was an old disciple and had long in the time of fiery persecutions held the true Faith yet at length the world made him revolt 2 Tim. 4. 10. It is said of Antiochuâ—… that by peace he should destroy many Dan. 8. 25. Though for many yeares after Christ was ascended the Church was under fiery persecutions yet then were the purest times thereof and in that respect Sathan is said to be bound Rev. 20. 2. But when thorough Constantines other Emperors large donations to the Church they enjoyed peace obtained much wealth and attained to high honors they proved in time to be Antichristian In this respect Sathan is said to be loosed Rev. 20. 3. Experience of all ages giveth further proof hereof In the latter end of Queen Maryes days there were sundry Professors who for the truth they held had patiently and couragiously endured long and hard imprisonment and other trialls for the Truths sake and had remained so constant therein as they were condemned to death and ready to be burned but by the sudden death of Queen Mary were as brands pulled out of the fire and set at libertie Of these many in the halcyon days of Queen Elizabeth being preferred to high places and having obtained much wealth denied the power of Godlines and made shiprack of Faith and a good conscience There are two especiall grounds hereof 1. The deceitfullnes of these temptations 2. The foolishnes of mans heart 1. This epithite deceitfulnes is in general added to sin comprising under sin all temptations that lead thereto Heb. 3. 13. In particular it is attributed to riches Matth. 13. 22. And to pleasing lusts Eph. 4. 22. Of the respects wherein sin is deceifull See Chap. 3. v. 13. § 148. 2. The foolishnes of mans mind herein appeareth that it so doteth on these temptations as it is intoxicated therewith and prefers them before all other things Voluptuous persons are lovers of pleasures more than lovers of God 2 Tim. 3. 4. Covetous persons are Idolaters Ephes. 5. 5. They make their wealth their God Ambitious persons advance themselves above all that is called God 2 Thess. 2. 4. Baits are not more dangerous to the silly fish fowl and beasts than these temptations to men They are like a sweet poyson the venome whereof is not discerned till it hath soaked out the vital vigor in man and become incurable 1. This informes us in the vigor of Faith that enables a man to stand against these temptations as hath been exemplified in Moses v. 24 25 26. 2. This giveth proof of the subtiltie of Persecutors who can so far fawn on them they hate as to offer all pleasing things unto them We have heard how persecutors could offer freedom to professors if they would yield § 247. They shew themselves herein to be guided by the spirit of the old wily Serâ—…ent who hath his wiles Eph. 6. 11. Thus he tempted Christ reserving this kinde of temptation to the last place which Christ resisted with greatest inâ—…ignation Matth. 4. 8 9 10. 3. This instructeth us in the need use and benefit of crosses They are espeâ—… means to keep us from those temptations which are so dangerous We have cause in this respect to bear crosses the more patiently because they are means to wean us from this vvorld 4. This teacheth us to moderate our desire of the things of this world in 〈◊〉 they are temptations so dangerous They that will be rich fall into temptaâ—… and a snare and into many foolish and hurtfull lusts which drown men in deâ—… and perdition 1 Tim. 6. 9. We ought therefore to be so â—…ar from an immoderate desire of riches as if 〈◊〉 increase not to set our hearts upon them Psal. 62. 10. 5. This is enough to keep us from envying those that have this world at will they deserve more pity for they are subject to dangerous temptations 6. This also is enough to comfort such which want the preferments and proâ—… and pleasures which others have What want they Nothing but dangerous temptations snares and such things as may make them for ever miserable §. 257. Of persecutors seeking the bloud of professors THE ninth kinde of persecution and last of the three which was to death is thus set down were slain with the sword or word for word they died in the â—…aughter of the sword The sword hath in all ages been an usual instrument to put men to death therewith and that by beheading them or thrusting them through or otherwise taking away their life Much cruelty hath been shewed upon Saints by the sword I suppose that this kinde of death is in the last place noted to intimate the 〈◊〉 of martyrs that by their bloud have sealed up Gods truth The Apostles phrase induceth me to suppose so much The slaughter of the sword implieth a great slaughter In this respect a mouth is attributed to the sword and the sword is said to eat or devour and the same word which sâ—…gnifieth destruction is put for a sword because thereby many are destroyed see § 232. So many Prophets and Professors were slain with tâ—…e sword in Ahabs time as Elijah thought none to be left but himself 1 King 19. 10. That which is here said of slain or slaughter sheweth that Professors may be brought to Seal their profession by their bloud The first Professor that ever was was brought hereunto namely Abel Gen. 4. 8. so was Zechariah 2 Chr. 24. 21. I have the rather named these two in particular because Christ hath made especial mention of them Yet so as he implies many more betwixt them under this phrase all the righteous bloud shed upon the earth from the bloud of Abel unto the bloud of Zecharias Matth. 23. â—…5 1. This ariseth from an immortal hatred of the truth and an unsatiable thirst of the bloud of Professors thereof in persecutors 2. From a secret fear that persecutors have of Professors thinking they can never be secure till they be sure of the death of Professors Herâ—…by we see a necessity of preparing against the utmost that persecutors can do 〈◊〉 〈◊〉 to kill Luke 12. 4. This caution is hinted in this phrase ye have not yet 〈◊〉 unto bloud Hebr. 12. 4. What advantage is it to have much resisted 〈◊〉 if we yield
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
and to God the Iudge of all and to the spirits of just men made perfect Vers. 24. And to Jesus the Mediator of the new Covenant and to the blood of sprinkling that speaketh better things then that of Abel HEre beginneth the second part of the Comparison which concernes the Gospel The summe whereof is A description of the Evangellicall discipline It consists of ten distinct branches which may be brought to two distinct heads 1. The places whereunto under that discipline we are brought 2. The persons to whom we are joyned The places are described by three metaphors Mount Sion the City of the living God the heavenly Ierusalem The first metaphor whereby the place where unto we are brought is here said to be Mount Sion Here consider 1. What Mount Sion was 2. How fitly the Church is set out by it For the first Mount Sion was situate in the best part of the world which was Canaan the land which flowed with milke and honey Exod. 13. 5. and it was in the best part of that land which was the tribe of Iudah and in the best part of that tribe even in Ierusalem and in the best part of that City which moved David to build a City there which was called the City of David 2 Sam. 5. 9. On it was a very strong fort which the Iebusites held till Davids time and thought it to be impregnable and thereupon scoft at David when he went about to take it 2 Sam. 5. 8. After that David had built this faire City called Sion he placed the Arke there 2 Sam. 6. 12. 1 King 8. 1. This Mount Sion is opposed to Mount Sinai which was situated in the driest barrennest and most parching place of the world even in a wildernesse where was no water to drink and therefore God caused water to flow out of a rock and to follow the people Exod. 17. 6. Psal. 105. 41. 〈◊〉 Cor. 10. 4. Nor did the ground bring forth corn they had Manna from heaven Exod. 16. 3 14 15. Nor trees to shelter them from the heat of the Sun Psal. 105. 39. They had an extraordinary cloud to cover them Fitly therefore doth the Mount Sinai set out the Law which can afford no succour no refreshing and as fitly doth the Mount Sion set out the Gospel which is simply the best estate that possibly can be Because the Arke which was the most lively representation of Gods presence was set in Sion it was made a choise type of the Evangelicall Church where the Lord dwelleth Therefore the Prophets frequently set out the Christian Church under the name of Sion as Psal. 2. 6. Isa. 28. 16. Ioel. 3. 21. 2. In sundry respects is the Church of Christ set out by Sion 1. Sion before David took it and built it was the habitation of Iebusites 2 Sam. 5. 6. So the Christian Church of Gentiles before Christ dwelt in it Eph. 2. 2 11. 2. Sion was an high Mountain Psal. 133. 3. so the Church Isa. 2. 2. 3. Sion was a strong Fort 2 Sam. 5. 7 8. and Psal. 125. 1. So the Church against which the gates of hell shall not prevail as our Saviour expresseth Matth. 16. 18. 4. The Ark was in Sion 2 Sam. 6. 12. So in the Church are Gods ordinances 5. It was in sundry respects the most excellent of all Cities Psal. 48. 1 2. therefore called the Mountain of Gods holinesse in the forementioned Psalm whereof glorious things are spoken as the Psalmist expresseth Psal. 87. 3. It is stiled the perfection of beauty out of which God hath shined Psal. 50. 2. So is the Church of Christ the most excellent place of all the world Such is the excellency thereof as Saint Iohn maketh choyce of the most choyce things of the world to set it out Rev. 21. 10 11 c. Could the beauty and glory of the Christian Church be discerned by us all pearls and precious stones would seem more to obscure then illustrate it This is she that is all glorious within Psal. 45. 13. 6. God himself chose Sion for the place of his habitation Psal. 9. 11. and 76. 2. and 132 13 14. In this respect its stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the City of God Psal. 48. 1 2. and 87. 2 3. On this ground all the excellent things that are spoken of the City of God are to be applied to Sion Thus the Church is the house of God 1 Tim. 3. 15. And God is said to dwell among the members of the Church 2 Cor. 6. 16. And Christ to walk in the midst of the seven golden Candlesticks which are the Churches Rev. 2. 1. 7. God râ—…igned in Sion more conspicuously then in all the world beside Isa. 24. 23. There was the throne of David who was an especiall type of Christ. So the Church is in an especiall manner the Kingdome of Christ. See my Guide to go to God in 2 Petit. § 35 36. 8. Out of Sion came the Law Isa. 2. 3. There 's the blessing and life for evermore Psal. 133. 3. So in the â—…hurch is Salvation Out of it is no Salvation From it proceed all the means of Salvation 9. Gods love was most set on Sion Psal. 87. 2. So on his Church Eph. 5. 25. 1. This affords ground of contentment to such as are of the Church They are in the most excellent the most sure and safe estate that can be there where God dwelleth and reigneth there where the brightnesse of his favour most shineth there where is the bread of life and the water of life where is peace joy and all happinesse So as they who are in the true Church and of it may well say as Psal. 16. 6. The lines are fallen unto me in pleasant places yea I have a goodly heritage 2. This may exâ—…ite us to abide in the Church our selves and to draw others into it Peters resolution Iohn 6. 68. becomes us all for our selves And the Churches â—…ind for other Cant. 8. 1 2 8. Every one to do what he can to bring in others Note Matth. 23. 15. 3. This may stir us up to pray for the good of the Church So did the Psalmist 〈◊〉 Sion in Psal. 122. 6 7 8. Note Isa. 62. 1. Our Church far excelleth Sion thereâ—… we ought to be the more earnest 4. This may afford ground of humiliation for the distresses and desolations of 〈◊〉 Churches So the Jewes of old for Sion note Psal. 137. and the Book of Laâ—… If we cast our eyes abroad we shall find great cause of humiliation in 〈◊〉 respect 5. This may afford ground of gratulation to praise God for the prosperity of the Church We especially that are of the Church ought to do it as the Psalmist inâ—… in Psal. 65. 1. Praise waiteth for thee O God in Sion and Psal. 147. 12. Praise the Lord O Ierusalem praise thy God O Sion 6. It affords an use of direction to walk as becometh a Citizen of Sion §. 101. Of the
mutual relation to one Father Eph. 4. 6. One God and Father of all who is above all saith the Apostle When Saints depart out of this world this relation ceaseth not Exod. 3. 6. Now children of the same Father have a mutual communion betwixt themselves 2. Their mutual union with one head which is Christ the Son of God 1 Cor. 12. 12. That all Saints in heaven and earth are united to him is evident Eph. 1. 10. and 3. 15. And members of the same body have a mutual communion 3. The mutual spiritual animation by the same Spirit That Spirit which is in Saints on earth accompanieth their spirits into heaven That being ever one and the same Spirit though in divers persons draws all to a mutual communion as the same soul animating many members Quest. In what particulars consisteth this communion Answ. 1. In Gods bringing us together 2. In our mutual affection 1. God who hath chosen a set and certain number to life in his time gathers them together into that general assembly whereof before the true Catholick Church Ioh. 10. 16. This he doth outwardly by the word inwardly by the Spirit Thus as some are translated into the triumphant Church others are called into the Militant Church which are but two parts of the Catholick Church In this respect all that on earth are called come to the spirits of just ones made perfect 2. The mutuall affection of Saints is manifested both by that which Saints in heaven do for Saints on earth and also by that which Saints on earth do for Saints in heaven So little is in Scripture recorded of the affections of Saints in heaven towards Saints on earth as we have no warrant for any particular effects only from the sympathy of fellow-members and abundance of charity in them we may very probably inâ—…er two generals 1. Saints in heaven pray for them on earth that God would support them and deliver them out of all their miseries and bring them to the rest and glory where they themselves are Thus much is intended Rev. 6. 10. But it is to be taken of their â—…ffection to the Church in generall and not to particular members which are unknown to them 2. They rejoyce at Gods preservation of his Church on earth so as many of their fellow-soldiers are daily translated and crowned whereby their blessed society is increased For love abideth and aboundeth in heaven 1 Cor. 13. 8. and this is one speciall fruit of love On the other side Saints on earth 1. Praise God for the rest and glory which they in heaven enjoy and for their blessed departure out of this vaile of misery It s prescribed as a form of praise Rev. 14. 13. Blessed are the dead which die in the Lord c. 2. They pray for the resurrection of the bodies of those Spirits that so they may be fully both in body and soul consummate which is the substance of the second petition in the Lords prayer 3. They set them as a pattern before them and tread in their steps whereby they bring much honour to them 4. They sigh and earnestly long to be with them as Phil. 1. 23. 1. This may informe us of the blessednesse of the time wherein we have been bâ—…ed and brought up which is the time of the Gospel wherein we Gentiles are brought to those blessed Spirits to be children of their Father members under their head guided with their Spirit redeemed by their Saviour coheires of their inheritance Note Eph. 3. 12. 2. This may stir us up to acquaint our selves with the histories of them recorded by the Holy Ghost and to be provoked to an holy emulation and imitation of them according to that exhortation of the Apostle Heb. 6. 12. to be followers of them who through faith and patience inherit the promises §. 114. Of Jesus the Mediator of the new Covenant Heb. 12. 24. And to Iesus the mediator of the new Covenant THe Apostle here returnes to that excellent person who is the greatest glory of the New Testament accesse to whom is the greatest priviledge of all He is set out before in his last function Iudge of all wherewith least Saints should be too much affrighted by reason of their manifold imperfections and transgressions Here he is set out a Mediator and after this a meanes of purging from sin And to Iesus the Mediator of the new Covenant and to the blood of sprinkling that speaketh better things then that of Abel For the name Iesus it is a Greek expression of Ioshua and signifieth a Saviour so that this title Iesus is a most honourable title intimating that full salvation which he bringeth to his people Of this name and title Iesus See more Chap. 2. v. 9. § 73. The next particular which followeth in the description of the person here is his office whereof is expressed 1. The kind of it Mediator 2. The object where about it is exercised in this word Covenant which is illustrated by the excellency of it in this particle New And to Iesus the Mediator of the New Covenant The word Mediator is derived from an adjective that signifieth middle which sheweth Christ to be one that standeth as it were in the midst betwixt two at variance In which respect this title is oft attributed to Christ as standing betwixt God and man as 1 Tim. 2. 5. Heb. 8. 6. Of the nature of this office the end thereof the Persons that were at variance the Person that enterposed betwixt them the motive that stirred him up thereunto c. See Chap. 8. v. 6. § 23. The object whereabout this office of Christ is exercised is said to be this Covenant Of the notation of the Hebrew and Greek words translated Covenant See Chap. 7. v. 22. § 94. Of the nature of a Covenant and the kinds of Covenants mentioned in Scripture See Chap. 8. v. 8. § 39 40. The Covenant whereof Christ is the Mediator is here stiled by the Apostle NEW and that in four severall respects whereof See Chap. 8. v. 8. § 35. §. 115. Of the excellency of the Gospel above the Law and of the Mediator of the Gospel above the Mediator of the Law THe principall point intended in these words is intimated in this particle AND which hath relation to the former priviledges so to that forementioned phrase Ye are come viz. by the Gospel unto Iesus the Mediator of the new Covenant So that the Apostle doth hereby give us to understand That By the Gospel we are brought to the Mediator of the new Covenant A Prophet that lived under the Law spake of it as of a thing to be accomplished under the Gospel Ier. 31. 31. Behold the daies come saith the Lord that I will make a new Covenant with the house of Israel and with the house of Iâ—…dah And the Apostle who lived under the Gospel applieth it to the time present Heb. 8. 8. The Covenant under the Law is stiled the
ascend to heaven then place thy confidence on the cry of Christs blood which speaketh all better things Without controversie there iâ—… more ground of confidence in the cry of Christs blood then can be matter of despairâ—… in the cry of our sins §. 128. Of the participation of Christs blood as it is a Christians priviledge HEtherto of the distinct points whence the last branch of Christians priviledge ariseth The intimation of the priviledge it self is in this copulative particle AND which hath a reference to the first verb in v. 22. Ye are come viz. by the Gospel to the blood of sprinkling We are said to come to this blood under the New Testament because it is actually shed and offered unto us in and by the preaching of the Gospel and participating of the Sacraments whereto when we come we come to this blood of sprinkling So that the Apostle doth hereby give us us to understâ—…nd That participation of Christs blood is a Christians priviledge This is to be taken of the actuall shedding of Christs blood For Rev. 13. 8. Christ is said to be the lamb slain from the foundation of the world And to like purpose saith the Apostle Heb. 1â—… 8. Iesus Christ the same yesterday and to day and for ever which phrase may be understood in these four respects 1. In regard of the eternall decree of God the Father who had decreed from the beginning that Christ should be that Sacrifice that should expiate and do away the sins of the world 2. In regard of Gods promise which was made immediatly after mans fall Gen. 3. 15. As a seale of that promise sacrifices were offered being types of Christs blood Gen. 4. 4. 3. In regard of the efficacy of Christs blood For after it was purposed and promised to be shed it was to all purposes as effâ—…ctuall as after it was actually shed Therefore saith our Apostle Heb. 13. 8. Iesus Christ the same yesterday to day for ever 4. In regard of the vigor and virtue of faith In these four respects all believers even such as lived before Christ was actually exhibited did partake of the benefits of Christs blood and were thereby redeemed out of their naturall miserable bondage reconciled to God purged from their sins justified sanctified saved But the actuall shedding of Christs blood whereupon all the forementioned benefits depended was reserved to the time of the New Testament which is the time of the Christian Church In this respect its stiled the blood of the New Testament Matth. 26. 28. And Christian Gentiles are said to be made nigh by the blood of Christ Eph. 2. 13. They were not made nigh by the types of his blood those were a partition wall Eph. 2. 14. 1. This may inform us in the excellency of our times They are the best times that ever the Church had better then the best times of the Iews as accomplishments are better then purposes and performances then promises and substance then shadow and truth then types So much better are our daies then theirs O the blindness of those who discern not the excellency of these times 2 Cor. 4. 4. O the ungratefulness of those who regard it not 2. Let us be stirred up with stong confidence to trust to the sacrifice of Christ and to that blood of sprinkling whereunto we are now brought Note Heb. 10. 19 20 21 22. The types of this blood wrought much confidence in the believing Jewes how much more confidence ought this very blood it self now actually shed the blood of sprinkling whâ—…reunto we are come work in us Read Heb. 9. 11 12 13 14. §. 121. Of the resolution of Heb. 12. 18 19 20 21 22 23 24. Heb. 12. Vers. 18. For we are not come unto the Mount which might be touched and that burned with fire nor unto blacknesse darknesse and tempest Vers. 19. And the sound of a Trumpet and the voyce of words which voyce they which heard entreated that the word should not be spoken to the many more Vers. 20. For they could not endure that which was commanded And if so much as a beast touch the Mountain it shall be stoned or thrust through with a dart Vers. 21. And so terrible was the sight that Moses said I exceedingly fear and quake Vers. 22. But ye are come to Mount Sion and to the City of the living God the heavenly Ierusalem and to an innumerable company of Angels Vers. 23. To the generall assembly and Church of the first-born which are written in heaven and to God the Iudge of all and to the spirits of just men made perfect Vers. 24. And to Iesus the Mediator of the New Covenant and to the blood of sprinkling that speaketh better things then that of Abel THe sum of these verses is The Christians priviledges Whereof are these two generall parts 1. The kind of priviledges 2. The use thereof v. 25. The kind thereof is set forth in the difference betwixt the Law and the Gospel In this difference we may observe 1. The manner of setting down both 2. The matter whereof each consisteth For the first 1. The things of the Law were earthly This is principally intended in this phrase the Mount that might be touched because it was an earthly Mountain which might be felt and seen 2. They were terrible the terror whereof is set out 1. By externall signes 2. By fearfull effects The terrible signes which appeared at the delivery of the Law were 1. A Mount touched 2. Burning with fire 3. Blacknesse and darknesse 4. Tempest Vers. 19. 5. Sound of Trumpet 6. Voyce of words 7. Stoning of beasts Vers. 20. The effects concerned both men and beasts 1. Beasts might not yea durst not come neer the Mount Vers. 21. 2. Men both of the common sort and also the most eminent amongst them even Moses himself was affrighted at the delivery of the Law Vers. 22. Secondly the priviledges of the Gospel are spiritual and heavenly they consist of ten distinct branches which may be brought to two heads 1. The places whereunto under the Gospel we are brought 2. The Persons to whom we are joyned The places are described by three Metaphors 1. Mount Sion 2. The City of the living God 3. Heavenly Ierusalem The persons are 1. Creatures or 2. Creator and 3. He that is betwixt both Vers. 23. The Creatures are 1. Angels amplified by their number said to be innumerable 2. Holy men And these are 1. Generally propounded in this phrase Generall assembly 2. Particularly exemplified 1. By the name First-born 2. By this phrase which are written in heaven 3. By this clause the spirits of just men made perfect 2. The Creator set out by his jurisdiction Iudge of all wherein we may observe 1. The kind of function which he undertaketh Iudge 2. The extent thereof in these words Of all Vers. 24. 3. The person that is between both is expressed in these words And to Iesus the Mediator of the new Covenant
styled burnt-offerings Levit. 1. 3. c. were burnt to typifie the tormenting death of Christ For what is more tormenting then burning The Paschal Lamb was rosted to typifie as much Exod. 12. 9. Of the outward and inward torments which Christ endured at his death See Ch. 2. v. 9. § 76. By this instance we may observe that not only the Sacrifices themselves but also the manner of offering them up the places where they were offered and burnt and other like circumstances were typical So in other types both the substance and circumstances prefigured their truths The Paschal Lamb typified Christs Sacrifice 1 Cor. 5. 7. and the prohibition of breaking a bone Exod. 12. 46. foreshewed that not a bone of Christ should be broken Iob. 19. 36. Of Rules to finde out the truth of types See Ch. 4. v. 8. § 50. §. 128. Of Christs fulfilling Types Verse 12. Wherefore Iesus also that he might sanctifie the people with his own bloud suffered without the Gate FRom the former legal Rite of burning the beasts bodies without the Camp the Apostle maketh this inference Wherefore Iesus also c. This particle of inference Wherefore implieth a reason why Christ suffered as he did namely because so much was under the Law prefigured concerning him So as Christ purposely did and endured what was before signified of him and that by types promises prophecies or any other way Hereupon it is that the Evangelists do oft use this phrase That it might be fulfilled of the things which were done by and about Christ. Israels coming out of Egypt was a type that Christ should come out from thence and the Nazarens were types of Christ. Therefore Christ was brought out of Egypt and dwelt in Nazareth that those types might be fulfilled Mat. 2. 15 23. Christ was born of a Virgin that the promise thereof might be fulfilled Mat. 1. 22. Christ commanded them whom he cured that they should not make him known that a Prophecy tending to that purpose might be fulfilled Mat. 12. 16 17. This was to shew that 1. Christ was the truth and substance of types promises and prophecies 2. Christ was of old prefigured to the Jews though obscurely 3. Jesus in whom we believe is the true Messiah whom the ancient Jews expected 4. God is true and faithfull in the accomplishment of what he makes known before-hand This gives good ground of searching into the legal types to finde out the truth comprized under them Hereof see Ch. 8. v. 5. § 13. The like may be applied to promises and prophecies of Christ. This 〈◊〉 plain clear accomplishment of the types promises and prophecies under the Law concerning the Messiah in Iesus doth much aggravate the blindnesse of minde and hardnesse of heart that hath possessed the Jews that have lived since these accomplishments §. 129. Of the meaning of Heb. 13. 12. THe truth of the legal types is here styled Iesus for all of them did in something or other prefigure Christ. So many were the Offices which Christ undertook so many were the things that he did so many were his sufferings in soul and body so many are the benefits that we reap by Christ as it is not possible for one type to set them all out Therefore there were very many some to set forth one thing others to set forth other things See Ch. 7. v. 3. § 22. Of this title Iesus See Ch. 2 v 9. § 73. Ch. 3. v. 1. § 29. The particle translated Also is the ordinary copulative Conjunction AND. In this place it carrieth emphasis and implieth that not only the type but the truth also was carried without even Jesus himself Though he were Iesus the Saviour of man yet was he so basely dealt withall as to be carried out of the City The end of Christs suffering and that according to the Type is thus expressed That he might sanctifie the people with his own bloud Of this word Sanctifie See Ch. 2. v. 11. § 101. Christ is said to sanctifie both by purging them from their sins Ch. 1. v. 3. § 27. and also by conferring grace upon them Iohn 1. 16. Both these joyned together under this phrase Purge your conscience from dead works to serve the living God Chap. 9. v. 14. For there is a merit and a vertue that issueth from the death of Christ. By the merit sins are purged by the vertue grace is conferred So as both Justification and Sanctification are here comprized under this word sanctifie They who partake of this benefit are styled The people Of the notation of the Greek word See Chap. 4. v. 9. § 57. Of the reasons of using this title See Ch. 2. v. 17. § 181. The means whereby the foresaid blessing was obtained is said to be bloud namely bloud shed which implieth death for life is in the bloud Gen. 6. 9. So as Christ died to sanctifie us See Ch. 9. v. 12. The bloud wherewith he sanctified us is said to be his own even that which came out of his own body This is here expresly set down to put a difference between the type and the truth and that in two respects 1. In that the Priests used other bloud then their own 2. In that that other bloud was the bloud of beasts But Christs bloud was his own and that was the bloud of God Act. 20. 28. Of this difference See Ch. 9. v. 12 13 14. Thus is this phrase his own bloud answerable to this himself whereof see Ch. 1. v. 3. § 20. This word suffered being spoken of Christs death sheweth that it was a suffering death See Ch. 2. v. 9. § 76. The place where Christ suffered is said to be without the gate A Gate is taken for that which affords a passage for ingress into and egress out of a place which is compassed about with wals or other fences It is taken 1. Properly for a material Gate Luke 7. 12. 2. Metaphorically Thus a Gate is applied to Heaven and hell Matthew 7. 13 14. 3. Metonymically for such as passe thorow a Gate Mat. 16. 18. 4. Synecdochically For that whole place whereof it is a Gate So here for the City Ierusalem For Christ suffered without that City The visible occasion of Christs suffering without the City was the Jews malice against him who accused him of high-Treason against Caesar and would give Pilat the Judge no rest till he had adjudged him to be crucified By this means it was that Christ suffered without the Gate For all notorious malefactors as they judged Christ to be were put to death without the City instance the two thieves that were crucified with Christ Mat. 27. 38. The Jews themselves did use to put to death notorious malefactors without their Tents before they dwelt in walled Cities and without their Cities when they dwelt in them God himself commanded that a blasphemer should be stoned without the Camp Levit. 24. 14. Acâ—…an was put
as is proved Chap. 8. v. 13. § 81. 2. To shew that the vigour of this Covenant ever remaineth and that therefore no other Covenant is ever to be expected So as we may the more confidently rest hereupon and content our selves herewith By blood is here meant the death of Christ. Of blood in generall See Chap. 2. v. 14. § 137. The Apostle doth not here speak of the blood of Christ as it remained in his veins in that respect it would set forth the life of Christ Gen. 9. 4 5. but he speaketh of it as shed out of his body for so it signifieth death and withall the kind of his death which was a sacrifice For the blood of those beasts which were made sacrifices under the Law was shed Lev. 1. 5. In reference to the blood of the beast sacrifices frequent mention is made of Christs blood It was Christs death that ratified the new Covenant whereby it became a Testament Hebr. 9. 16 17. Thereby this Covenant came to be unalterable Gal. 3. 15. This doth much magnifâ—…e the new Covenant in that it was ratified with so great a price as the blood of Christ which the Apostle might well style precious 1 Pet. 1. 19. For never was there in the world any thing of more worth or greater price then the blood of Christ And that 1. In regard of the person whose blood it was even the blood of him that was true God whereupon the Apostle saith that God hath purchased the Church with his own blood Act. 20. â—…8 2. In regard of the precious effects that are wrought thereby which are freedom from every thing that may make man miserable as the curse of the Law the wrath of God Divine justice the sting of death the power of the grave bondage under sin and Satan and from hell and damnation Yea also participation of every thing that may make us happy as reconciliation with God justification of our persons and eternall salvation All these and other like to these are branches of the new Covenant as it is ratified by the blood of Christ. Well therefore might the Apostle adde to the former priviledges this great one In or through the blood of the everlasting Covenant §. 171. Of adding Prayer to other means of Instruction Verse 21. Make you perfect in every good work to do his will working in you that which is well-pleasing in his sight through Iesus Christ to whom be glory for ever and ever Amen THe substance of the Apostles prayer is contained in this verse He had before exhorted them to sundry good works here he prayeth that God would enable them thereunto It is usuall with the Apostles to pray to God to enable their people to do those things that they exhort them to All exhortations and other means which man can use are altogether in vain without Gods blessing thereupon And prayer is an especiall means for obtaining Gods blessing Commendable in this respect is the custom of Ministers in making prayers after their Sermons for a blessing on what they have delivered Little is this considered by them who in the end of their Sermon having named Christ thus conclude all To whom with the Father and the holy Ghost be all glory now and for ever more This is a good close but too scanty in regard of that blessing that should be sought It is to be feared that a speciall reason of mens small profiting by much hearing is this that they are not so earnest in seeking a blessing of God as they should §. 172. Of being perfect in every good work THe first branch is a very large one comprising under it every spirituall blessing that is needfull for a Christian. The first word in Greek is a compound The Adjective whence it is derived doth signifie sound not hurt not defective The compound wants not emphasis It signifieth to make up a thing that is rent or defective as where it is said that the sonnes of Zebede were mending their nets Matth. 4. 21. and where the Apostle exhorteth to restore one that is overtaken in a fault Gal. 6. 1. Usually it signifieth as here to perfect 1 Cor. 1. 10. 2 Cor. 13. 11. It is used to Gods preparing the body of Christ for a fit sacrifice Hebr. 12. 5. and to the framing of the worlds Hebr. 11. 3. Both Christs body and also the worlds were perfectly made up It here intendeth a perfection and giveth evidence that perfection may be prayed for as 1 Cor. 1. 10. 2 Cor. 13. 11. Christ himself exhorteth us to be perfect See more hereof in the Guide to go to God or Explanation of the Lords Prayer on the 3. Petit. § 65 68 69. The Noun translated work is attributed both to that which God doth and also to that which man doth Of the notation of the word See Chap. 4. v. 3. § 28. Here it is applied to that which man doth and is extended to every kinde of work to be done by man either in reference to God or a mans neighbour or himself therefore he here addeth this generall particle every For man is bound to do what work soever is required of him by God as is proved Chap. 8. v. 5. § 16. Though the extent aforesaid be very large yet it must be limited within the compass of that that is good Therefore this epithete good is here added to limit and restrain that generall every The notation of the Greek word is taken from another word that signifieth admirable or worthy of all admiration For in truth nothing is so worthy of admiration as that which is truly good This is the commendation of every work that God made in the beginning that it was good yea very good Gen. 1. 4 31. There is nothing wherein the creature can be more like his Creator then in goodness This was that Image or likeness of God after which God made man at first Gen. 1. 26 27. Under this word good all fruits of holiness to God and righteousness to men are comprised These then are the good works whereunto we are created Eph. 2. 10. and unto which the man of God must be thorowly furnished 2 Tim. 3. 17. and which he must learn to maintain Titus 3. 8 14. and whereof he must be zealous Tit. 2. 14. These are they that must be seen that men may glorifie our Father which is in heaven Matth. 5. 16. 1 Pet. 2. 12. Dorcas is commended for being full of these Act. 9. 36. These become women professing godliness 1 Tim. 2. 10. A widow that is received to do service in the Church must be well reported of for good works 1 Tim. 5. 10. Rich men must be rich therein 1 Tim. 6. 18. Ministers must be a pattern therein Tit. 2. 7. And we must all provoke one another thereto Heb. 10. 24. See more hereof in the Saints Sacrifice on Psal. 116. 9. § 59. §. 173. Of doing Gods Will. THat it might be