times when it was established even in the latter times Iâ—… 2. 2. 3. In regard of the succession of it in the room of the former v. 7. 4. In regard of the perpetuall vigor thereof it is ever as new It is like unto Aaâ—…od which continued as new fresh flourishing so long as the Ark was among the Jewes Numb 17. 10. It was like to that which is planted in the house of the Lord Psal. 92. 13 14. This is a great commendation of this covenant and it is attributed to such excellent blessings as were promised to the time of the Gospell as a New Testament a nâ—…w Hierusalem a new Heaven and earth a new Name a new Commandement a new way a new heart a new Spirit and a new Song Of these see the Progresse of Gods Providence on Ezek. 36. 11. § 6. Seeing that in these times of the Gospell all things are new we also must be new creatures The Apostle maketh this inference upon this ground 2 Cor. 5. 17. This is the true learning of Christ concerning which the Apostle giveth this direction Eph. 4. 21 22 23 24. 1. Cast off the old man with the corrupt lusts thereof What was learned in the old School of corrupt nature must be unlearned in Christs School These must be cast â—…ay as a menstruous cloath Isa. 30. 22. 2. Be renewed in the Spirit of your mind That is in your understanding which is a 〈◊〉 Matth. 6. 22. and a guide to all the powers of the soul. 3. Put on the new man This implyeth that a man be wholly renewed in every power of soul and part of body So much is implyed under this phrase new man Illumination of the mind without renovation of the other parts causeth more stripes Luke 12. 47. 4. Let that renovation be extended to holinesse and righteousnesse that is to all duties which we owe to God and man 5. Let all be in a right manner not in shew only but in truth such an one is a 〈◊〉 Israelâ—…e Ioh. 1. 47. By these rules may we be cast into the mould and form of the doctrine of Christ Rom. 6. 17. §. 36. Of these words The house of Israel and the house of Iudah THe persons with whom the new covenant is made are thus expressed with the house of Israel and the house of Iudah In this word house there are three tropes 1. A Metonymie of the subject the house put for the inhabitants thereof or persons appertaining thereto 2. A Synecdoche of the part for the whole an house which is but a part of a nation for the whole nation or rather for the whole world 3. A Metaphor For the Church of God is resembled to an house It is to God as his house where he dwels and whereof he taketh speciall care See Chap. 3. v. 3. § 37 58 59. These two names Israel Iudah comprise under them the whole Church of God Israel was a name given to the third great Patriarch the grand-son of Abraham to whom the promises made to Abraham were again and again renewed Gen. 28. 13 14. and 35. 11 12. and 46. 3. His first name given him at his birth was Iacob Gen. 25. 26. which signifieth a supplanter The Hebrew root whence this name is derived signifieth to supplant Jer. 9. 4. This name was given him in a double respect 1. In reference to the manner of his comming out of his Mothers womb which was by taking hold on his brothers heel as striving to come out before him The Hebrew word that signifieth an heel commeth from the same root that Iacob doth 2. By way of prediction that he should supplant his brother which he did twice First in getting the birth Gen. 25. 33. and afterward the blessing Gen. 27. 28 29. In these two respects said Esau Is not he rightly named Iacob for he hath supplanted me these two times he took away my birthright and behold now he hath taken away my blessing Gen. 27. 36. This other name Israel was given him as a memoriall of his Prayer and stedfast faith whereby he prevailed with God himself and seemed to overcome him Gen. 32. 24 c. Israel is compounded of a verb that signifieth to prevaile and a noune that signifieth God According to this composition it implyeth one that prevaileth with God The Hebrew verb doth also signifie to be a Prince or to carry ones self as a Prince and thereupon this interpretation of Israel is given as a Prince thou hast power with God Gen. 32. 28. That by his fervent faithfull Prayer he had the foresaid power with God is evident by the application thereof Hos. 12. 3 4. From this Israel descended all those that till Christs ascension were the visible Church of God on earth and were named in memoriall of him Israel Exod. 4. 22. and 18. 25. Children of Israel Ioshua 1. 2. men of Israel Ioshua 9. 6. House of Israel Exod. 16. 31. and the place where they dwelt land of Israel 2 Kings 5. 2. Iudah was the fourth son of the foresaid Iacob or Israel his name according to the notation of it signifieth praise for his Mother praised God at his birth for giving her a fourth son Gen. 29. 35. Iudah was the head of one of the tribes of Israel Numb 1. 7. which was the greatest tribe most potent and counted the royall tribe by reason of the promise of the Scepter made to it Gen. 49. 8 c. After the death of Solomon ten tribes revolted from the house of David which was of the tribe of Iudah to whose posterity the royall dignity was promised 1 Kings 12. 16 19. The ten tribes that revolted because they were the greater number retained the name Israel But the tribe of Iudah and Benjamin that remained faithfull with Iudah were differenced by this title Iudah Mordecai was a Benjamite yet called a Iew Est. 2. 5. In processe of time all that remained of the twelve tribes were called Iewes So were they called in Christs and the Apostles time and to this day are they called Iewes The Greek and Latin words which we translate Ieâ—… are apparently derived from Iudah To speak Hebrew is said to speak Iewish and to professe that religion which the people of God then professed to Iudaize or to become Iews By reason of that difference betwixt these which became two Kingdomes and thereupon two nations the Apostle here maketh expresse mention of the house of Israel and of the house of Iudah but to shew that by the new covenant the enmity that was betwixt them shall be taken away they are â—…th made confederates and the new covenant is made with the one as well as with the other Some refer this to the calling of the Iewes But that is not agreeable to the scope of the Apostle who speaks of all Gods confederates who at any time shall be under the new
Christ. Therefore Angels are inferior to Christ. In setting down these Arguments such a connexion is used as was before v. 5. in producing two testimonies thus and again The main Argument is set down in a charge about which two points are noted 1. The time when the charge was given 2. The duty charged The time is set out by an act of God when he bringeth This is amplified 1. By the Object The first begotten 2. By the Place Into the world In the duty is expressed 1. The Kind worship 2. The Persons These are of two sorts 1. They who are to perform the duty Angels Angels are here described 1. By their generallity All. 2. By their excellency of God 2. The person to whom the duty is to be performed is expressed in this relative Him namely the first-begotten §. 77. Of the Doctrines arising out of the sixt Verse I. ARgument must be added to Argument to prove the same Point For here is an other Argument then that which was produced v. 5. to prove the excellency of Christ. This is evident by this transition and again In the former verse testimony was added to testimony to confirm the same Argument here Argument is added to Argument to prove the same Point That which God saith to Moses concerning two signes Exod. 4. 8. It shall come to pass if they will not beleeve thee neither hearken to the voice of the first signe that they will beleeve the voice of the latter signe may be applied to two Arguments See § 63. II. The Sonne of God is begotten of the Father See the 7th Doctrine on v. 5. § 65. III. Christ is the first-begotten of the Father In what respects this is to be taken is distinctly shewed § 67. IV. God visibly manifested his Sonne to men on earth The word of bringing in implieth a manifestation Under world men on earth are comprised Read Ioh. 1. 14. 1 Tim. 3. 16. 1 Ioh. 1. 1. V. God speaketh in the word Ver. 1. Chap. 3. 7. Acts 4. 25. VI. Divine worship is due to Christ Psal. 2. 11. Matth. 2. 11. v. 2. Luk. 24. 52. For Christ is the Sonne of God true God And the Father wills that all men should honour the Sonne even as they should honour the Father Ioh. 5. 23. VII Creatures are bound to worship Christ. The charge here set down importeth as much VIII The most excellent creatures must worship Christ. For Angels are of all creatures the most excellent and they are here enjoyned to do it IX No degree among Angels exempteth any of them from subjection to Christ. For this duty is enjoyned to them all none exempted X. Angels are Gods special attendants In this respect they are here stiled Angels of God §. 76. Of the Coherence of the seventh Verse Verse 7. And of the Angels he saith Who maketh his Angels spirits and his Ministers a flame of fire TO amplifie the former Argument whereby the Apostle proved the excellency of Christ above Angels taken from the inferiority of Angels manifested by their worshipping him he addeth another evidence of their inferiority manifested by their manner of serving him And to shew that there is as good ground and reason for this as for the former and that Angels are as much bound to this as to that he premiseth in this verse the like preface as in the former thus And of the Angels he saith even HE that said Let all the Angels worship him saith also He maketh them spirits Thus may this verse have relation to that which goeth before as a fit dependence thereon and so this copulative AND joyn two evidences of the inferiority of Angels together It may also have a fit reference to that which followeth in the 8th verse and that as an evidence of the infinite disparity betwixt Angels and Christ which the Apostle proveth by a third Argument taken from the high soveraignty of Christ in the verses following In this verse there is one part of the dissimilitude or disparity betwixt Christ and Angels The other parts are in the 8th and 9th verses The disparity is this Angels are minister but Christ a Lord and King The adversative particle BUT in the beginning of the 8th verse which is a note of an assumption or of opposition importeth this latter reference In this preface of the Angels he saith there is some ambiguity in the particle translated OF For properly and usually it signifieth TO But it apparent in the Text quoted that he speaketh not to Angels For he useth not the second but the third person The Apostle therefore imitateth the Hebrew who put the particle which signifieth TO for that which signifieth OF or Concerning He expresseth the Title Angels to shew distinctly what kinde of Spirits and Ministers the Psalmist meaneth and also how pertinent the Text which he quoteth is to the point in hand There is in the Greek an ordinary d note of asseveration as is oft translated verily See Cha. 3. v. 5. § 50. §. 79. Of the various acception of Angels Spirits Ministers flame of fire THis Text is taken out of Psa. 104. 4. and word for word translated by the Apostle as it was long before by the Greek LXX But because many of the words are of divers significations sundry Expositors do otherwise take them For 1. The word translated Angels is oft put indefinitely for messengers even such as are sent of man Gen. 32. 3. or of God and these both corporall substances Isa. 42. 19. Mal. 3. 1. and also spirituall Gen. 32. 1. 2. The word translated Spirits is put for windes Ezek. 37. 9. For souls of men Num. 27. 16. For Angels ver 14. and for the holy Ghost Gen. 1. 2. Mat. 4. 1. 3. The Hebrew word translated Ministers is applied to such as do service to God whether in the invisible heaven as Angels or in the visible heavens as stars windes clouds and other meteors Psa. 103. 21. or on earth as children of men Isa. 61. 6. The Greek word according to the notation of it setteth out such as are deputed to publike services in which respect their Ministery is the more honourable I finde it five times used in the New Testament in every of which places it importeth a publique employment Epaphroditus who was publiquely employed by the Church is so stiled Phil. 2. 25. and Governours of Common-wealths Rom. 13. 6. and an Apostle of Iesus Christ Rom. 15. 16. and Christ himself Heb. 8. 2. and the Angels here in this place The more honourable their function was the more is Christs dignity amplified thereby in that such honourable Ministers were inferiour to him See Cha. 8. v. 2. § 3. 4. This phrase a flame of fire or flaming fire as it is literally taken for flaming fire on earth Psa. 83. 14. and for the lightning falling down from heaven Psal 29. 7. So it is mystically used to set
and which is daily digged and ploughed up may have some of the strength thereof exhausted yet in the main body and innermost part of it it still remaineth the same and so shall do to the end of the world See § 139. Yet in that aâ—… length they shall be changed they may be said to perish In this sense it is said that heaven and earth shall passe away Mar. 13. 31. Thus one way or other all creatures perish Livelesse and senselesse creatures in the earth and water vegetable plants fish Fowls Beasts and other creatures that have sense together with the bodies of men perish by little and little The heavens with their hosts and the substance of the earth shall on a sudden be changed Devils are in their quality altered from that they were at first made So also souls of men Gods Angels are in their nature alterable There is a possibility for the third which is the invisible and highest heaven to be destroyed if it seemed good to the supreme Soveraign so to deal with it In these respects all creatures may be said to perish §. 138. Of the manner of setting out Christs Immutability BOth the Psalmist and the Apostle turn from the creatures to the Creator the Lord Christ and by continuing the Apostrophe whereof See § 106. 127. direct their speech to him saying Thou remainest This they do by way of opposition as this particle BUT sheweth intimating thereby that Christ in that which is here truly spoken of him excelleth all creatures See § 141. This is further manifest by the expresse mention of the Pronoun THOU The Verb whereby the constancy and immutability of Christ is set down in Hebrew signifieth an unmoveable standing or abiding It is applied to Idols fast fixed so as they cannot be removed Isa. 46. 7. to a Mountain Psa. 30. 7. and to the word and counsell of God Psa. 33. 9 11. fitly therefore is it here used to set out Christs stability The Greek word is a compound word and the composition addes much emphasis The simple Verb implieth a steady standing or abiding but the compound a permanent or unalterable remaining to be so or so They who observed a constant abiding of creatures in that frame wherein at first God made them thus expresse it They continue or remain as they were 2 Pet. 3. 4. Though the Hebrew and Greek words in their signification do fitly answer each other yet there is some difference in their tenses The Hebrew is of the future tense shalt remain The Greek is of the present tense or remaineth But this difference may easily be reconciled For 1. It is usuall with the Hebrews to change Tenses especially the perfect present and future tenses as Exod. 15. 1. Then sang Moses Hebrew Moses shall sing So Isa. 3. 16. 2. The difference betwixt the present and future Tenses of the fifth Conjugation in Greek is only in the accent so as the accent being altered the Greek may be of the same tense that the Hebrew is 3. Either Tense makes to the Point in hund The present tense Thou remainest implieth a continuance in that which Christ was before The future Thou shalt remain implieth also as much Either of them being taken as in this testimony they are in opposition to things that perish do demostrate an unchangeable constancy in Christ. Hereof See more § 112. §. 139. Of Creatures waxing old TO make that Point of the mutability of creatures more clear two resemblances are used One taken from the waxing old of a garment the other from the folding up of a vesture This particle ALL is added to shew the extent of that relative THEY in the beginning of this verse Of this extent See § 136. The resemblance of waxing old is taken from such things as by continuance do use to waste The Hebrew is attributed to an old person Gen. 18. 12. To bones Psa. 32. 3. to flesh and skin wasted Lam. 3. 4. To mans form or beauty Psa. 49. 14. To garments shoes sacks and bottles Iosh. 9. 4 5 13. To a vintage Isa. 32. 10. The Greek word is applied to money-bagges Luk. 12. 33. and to the Covenant vailed over with Legall rites Heb. 8. 13. A Noun coming from the same root is attributed to garments and bottles Mat. 9. 16 17. and to leaven 1 Cor. 5. 8. All the fore-mentioned Instances by experience are known to consume by degrees So do all things here below As for the Heavens they may be said to wax old as doth a garment in that they are appointed to an end to an end I say of what they are now 2 Pet. 3. 10. The longer therefore they have continued the nearer they approach to that end as a garment the longer it is worn the nearer it is to its end The comparison betwixt heavens and garments is to be taken not simply of the manner of their coming to an end by decaying and wasting more and more but indefinitely in regard of the end it self namely that they shall have an end The other comparison ver 12. is added to give further light to the point in hand It is joyned with a copulative AND And as a vesture c. These two words garment vesture in generall intend one and the same thing The former garment both in Hebrew and Greek signifieth any thing that one useth to put upon his body So doth also the latter vesture It is put for a covering over a womans head 1 Cor. 11. 15. In reference to this latter it is said Thou shalt fold them up The Greek word here used is not elsewhere in the New Testament 1. Some take it for such a folding up of a large broad vesture as bringeth it into a very small compasse and maketh it appear very little in comparison of that which it seemed to be before So the heavens which are now spread over the whole world shall be brought to little or nothing It is said that The Heavens shull be rolled together as a Scrole Isa. 34. 4. A Scrole was a fair piece of paper or parchment or rather many pieces stitched and pasted one to another wherein such things as use now to be printed were written and then rolled up as Inventories of wils are and being rolled up they were compacted in a small volume and nothing therein written could be discerned Mention is made of such scroles or rolls Ezra 6. 1 2. Isa. 8. 1. Ier. 36. 2. Ezek. 2. 9. 2. Others take the word for turning a thing as when a garment is some while worn on the one side the other side is turned To this they apply these words We look for new Heavens and a new earth 2 Pet. 3. 13. New not in the substance but in the quality thereof more glorious then before Thus this phrase of rolling up or turning the heavens doth not intend an utter abolition but a clear
renovation of them The Hebrew word gives proof hereunto For it properly signifies as by our English it is translated to change Hereupon sundry Expositors suppose another Greek word somewhat like this to be used by the Apostle a word that signifieth to change But seeing the former word translated fold up may include that sense why should any think of altering the Text from the agreement of all the Greek Copies therein and of the LXX whom the Apostle follows and of sundry Greek Fathers This that hath been distinctly and largely set down by the holy Ghost of the alteration of creatures and that both simply thus They shall perish and also symbolically under the resemblances of a garment waxing old and a vesture folded up doth much amplifie the unchangeable constancy of Christ For contraries laid together do illustrate each other as black and white course and fine pain and ease heaven and hell so also vanity and stability mutability and immutability §. 140. Of Christs power about altering creatures THE Authour of the mutability of creatures is the Lord Jesus to whom it is here said Thou shalt fold them up He that createth all hath an absolute power to preserve alter and destroy all as it pleaseth him It was this Lord Jesus that said Every living substance that I have made will I destroy Gen. 7. 4. And again I will shake the Heaven and the earth shall remove out of its place I will clothe the Heaven with blacknesse I create new Heavens c. Isa. 13. 13. 50. 3. 65. 17. This Lord Jesus being true God is the most high supreme Soveraign over all He doth all that men may know that he whose Name alone is Iehovah is the most High over all Psa. 83. 18. As he hath supreme authority so he hath also almighty power He is able to bring to passe what he will By the Word of the Lord were the Heavens made Psal. 33. 6. and by the same word they may be changed Therefore it is here added And they shall be changed Because the Lord Jesus hath a minde to change them they shall be changed for who hath resisted his will All things are alike to him Whether is it easier to say to that that was not Let there be Light in the Heaven Gen. 1. 14 or to say Let the Heavens be folded up and changed Upon the same ground that the former was effected the latter also shall be accomplished As the power of the Lord Jesus in creating and preserving all things tendeth much to the strengthning of our faith in the accomplishment of all his promises and in obtaining our lawfull desires of such things as are needfull and usefull and in protecting us from matters hurtfull and dangerous so his power in altering and abolishing what he pleaseth is of use to make us stand in awe of him and to be afrrid of offending his Majesty and provoking his wrath The Lords power in creating and preserving things for strengthning our faith is pressed Psa. 146. 5 6. Isa. 37. 16. c. Ier. 37. 17. Act. 4. 24. His power in altering and abolishing the Heaven and other things for working fear and awe in us is pressed Isa. 13. 13. 34. 1 4. Luk. 21. 26. 2 Pet. 3. 10 11. The former sheweth that he is the Lord of life and hath power to save and defend therefore trust on him Psa. 124. 8. The latter that he is the Lord of death and can destroy therefore fear him Luk. 12 5. §. 141. Of Christs Immutability THe Immutability of creatures being distinctly set out the Apostle returneth to the main point intended which is Christs immutability It was before generally set down in this phrase Thou remainest § 136. 138. Here it is illustrated in these two other branches Thou art the same Thy years shall not fail Though all these three phrases in generall intend one and the same thing namely immutability yet to shew that there is no tautology no vain repetition of one and the same thing therein they may be distinguished one from another 1. The first Thou remainest pointeth at Christs eternity before all times for it implieth his being before in which he still abides 2. The second Thou art the same declares Christs constancy There is no variablenesse with him Thus therefore he saith of himself I am the Lord I change not Mal. 3. 6. 3. The third Thy years shall not fail intendeth Christs everlastingnesse that he who was before all times and continueth in all ages will beyond all times so continue Thus these three phrases do distinctly prove the three branches of this description of Christ which is and which was and which is to come Rev. 1. 4. This name that Christ assumeth to himself I AM and this I AM THAT I AM Exo. 3. 14. and this also IEHOVAH Exo. 6. 3. do demonstrate a perpetuall continuing to be the same In this respect he thus saith I the Lord the first and with the last I am he Isa. 41. 4. or as some translate it I am the same for it is the very same word both in Hebrew and in Greek that is here translated the same This immutable constancy of the Lord is confirmed by this testimony with whom is no variablenesse nor shadow of turning Jam. 3. 17. no shew or appearance of alteration This may be exemplified in all the things that are Christs 1. His essence and being This is especially here intended So also Exod 3. 14. 2. His Counsell Immutability is expresly attributed thereunto Heb. 6. 17. It shall stand Psal. 33. 11. Prov. 19. 21. Isa. 48. 10. It shall stand immutably inviolably 3. His Attributes Sundry attributes for teaching sake by way of resemblance are ascribed to the Lord. In this respect it is said His compassions fail not Lam. 3. 22. His mercy endureth for ever Psa. 118. 1. His love is everlasting Jer. 31. 3. His righteousnesse endureth for ever Psa. 111. 3. So his truth Psal. 117. 2. So his judgements Psa. 119. 160. 4. His Word endureth for ever 1 Pet. 1. 25. This is manifested in the Law whereof not one tittle shall fail Luk. 16. 17. and in the Gospel which is an everlasting Gospel 5. His bonds whereby he bindes himself to us are unalterable as promises and oaths These are the two immutable things intended Heb. 6. 18. and his Covenant also Ier. 33. 20 21. See more hereof chap. 13. ver 8. § 112. §. 142. Of Objections against the Lords immutability answered Obj. CHrist was made man in the fulnesse of time and died Gal. 4. 4. 1 Cor. 15. 3. Yea being in the form of God he made himself of no reputation Phil. 2. 6 7. or he brought himself to nothing From hence it is inferred that he who was changed in his very essence Answ. Immutability attributed to Christ is properly meant of his divine nature which was no way altered by assuming his humane nature For he became man not by conversion of
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
meaning of the Spirit and not his own fancies and conceits And such was his happiness that he had the incomes of the same Spirit in explaining the Epistle as the Pen-man in writing though not in the same measure My Prayer unto the God and Father of mercy is that it may do as much or rather more good in the perusall then it did in the first Preaching becomming a means of conversion to the unconverted of edification comfort support and establishment to all that are already brought into Iesus Christ. SEPUâ—…CHRES March 26. 1655. Thy Servant in the work of the Gospel THO. GOUGE On this Learned Comment OUr welcome Ship the wealth of heav'n hath brought No Indian earth and she so richly fraught With worth our waiting payes An empty skiff Had sooner come and with an easie whiff Of wind had sayl'd our ship so fully laded Through th' surges deeply plow'd and slowly waded Hir wares for houses claim our hearts may I Still make my better part their Library Yea may these Volumns turn'd into my self Be chained faster to my soul than shelf They burden shelves In souls had they abode Liketh ' Elements in place they would not load Nor crave I thâ—…m alone our College cries 〈◊〉 a share in these commodities These thousand 〈◊〉 Sion is content To quarter freely Harmless 〈◊〉 Which with no â—…oe contendest but with sin Which driv'st not Students out but drawst them in Which â—…ost not eat but art the Scholars bread And in a vacant desk can'st make thy bed Whose Pistols only reasons are whose Swords Are framed onely out of Scripture words Our GOUGE who Christ ' i th' Types so clearly shews Gives light to th' Hebrews knowledge to the Jews Th' Hebrews so hard a fort scarce ere obteyn'd We Conquer now I 'm sure the works w'have gaind Finis in Page the last the end holds forth Of th' worthy Comment not the Comments worth It s clear Analysis the Text unties 'T was sad that death did th' writer Analyze On the excellent Commentator THe shady types are made in th Hebrews plain This Comment clears the Hebrews and again The Life of GOUGE expounds this Comment next We want one to explain his Life that Text A pair of Commentators joyn to clear The Dove and Serpent both must Comment there His pen goes sweetly but had we our choice We him would hear no Musick to the voice Hee s gone yet sure the worth of th son will spread Who serv'd his living Father serves him dead W. J. A NARRATIVE OF THE LIFE and DEATH OF Doctor GOUGE WIlliam Gouge was born in Stratford-Bow in the County of Middlesex Nov 1. 1575. His Father Mr. Thomas Gouge was a pious Gentleman His Mother was a vertuous and pious Daughter of one Mr. Nicholas Culverel a Merchant in London she was a Sister of those two famous Preachers Mr. Samuel and Mr. Ezekiel Culverel And her two Sisters were married unto those two famous Divines Dr. Chaderton the Master of Emmâ—…nuel College and Dr. Whitaker the Regious Professor of Divinity in Cambridge So as by the Mothers â—…ide he came of a stock of Preachers In his younger years he was first trained up in Pauls School London and afterwards was sent to a free School at Felsted in Essex where he was trained up three yeares under the publike Ministery of his Uncle Mr. Ezekiel Culverel and thereby much wrought upon and if not first begotten yet much built up in his holy faith as himself often expressed And then was sent to Eaton where he was trained up six yeares During which time he was more than ordinarily studious and industrious for when other Scholars upon play dayes took their liberty for their sports and past-times he would be at his study wherein he took more delight than others could do at their recreations At this time when he was a Scholar of Eaton he was possessed with an holy fear of God conscionable in secret praier and sanctifying the Sabbath and much grieved at the ordinary profanation thereof by publick sports and recreations then too much allowed as he did often in his life time with much thankfullnesse unto God expresse From Eaton he was chosen to Kings College in Cambridge whether he went Anno 1595. Where he first addicted himself to Ramus his Logick and therein grew so expert as in the Schooles he publickly maintained him Insomuch as on a time diverse Sophisters setting themselves to vilifie Ramus to which end the Respondent put up this Question Nunquam erit magnus cui Ramus est magnus which some of the Sophisters then hearing and knowing the said William Gouge to be an acute disputant and a stiff defender of Ramus came to the Divinity Schooles where he was hearing an act and told him how they were abusing Ramus He thereupon went into the Sophisters Schools and upon the Moderators calling for another Opponent he stepped up and brought such an argument as stumbled the Respondent whereupon the Moderator took upon him to answer but could not satisfie the doubt A Sophister standing by said with a loud Voice Do ye come to vilifie Ramus and cannot answer a Ramists argument Whereupon the Moderator rose up and gave him a box on the ear then the School was all in an uprore but the said William Gouge was safely conveighed out from among them In the time of his Scholarship he was Moderator of the Sophisters Acts in the publick Schools and began every act with a sollemn speech of his own in Latin where by much grace was added to the act which was not usuall in those daies The said William Gouge took his degrees in order performing for every one of them all the Acts publickly in the publick Schools which the Statute required He continued for three yeares together so close in the College aâ—… he lay not one night out of the walls thereof At three yeares end he was made Fellow and then went to visit his Friends He was a very close Student for as he was a Lover of Learning so very laboâ—…ious in his studies sitting up late at night and rising up early in the morning He lived in the College nine years and in all that time but when he went out of Town to his friends he was never absent from morning praiers in the Chapel which used to be halfe an howre before six yea he used to rise so long before he went to the Chappel as he gained time for his secret devotions and for reading his morning task of Scripture for he tyed himself to read every day fiveteen Chapters in English of the sacred Scripture five in the morning five after dinner before he fell upon his ordinary studies and five before he went to bed He hath been often heard to say that when he could not sleep in the night time he would in his mind run thorow distinct Chapters of Scripture in their order as if he
often termed his best friend next unto Iesus Christ. And that Saturday though he kept his bed through weaknesse yet was he more wakefull and his spirit more lively and cheerfull than for severall daies before which questionlesse was from his joyfull apprehension of his approaching departure His speeches that day were more than ordinarily heavenly speaking much in admiration of the freenesse of Gods grace and riches of his Mercy in Iesus Christ. As while he lived he led an heavenly life so about the time of his death by those comforts and joyes which he found in his Soul he seemed to be in Heaven while he was upon the Earth and so continued full of sweet comfort and heavenly expressions to the last of his understanding and speech which continued till Monday morning when both failed him from which time he lay breathing but shorter and shorter till eight of the clock that night about which time in the presence of all his Chilren and divers friends he quietly slept in the Lord making an happy change from earth to heaven Dec. 12. Anno Christi 1653. Being 79. years old having served God faithfully and painfully in his generation The Names of such Books as this Author hath written 1. OF Domesticall duties eight treatises out of part of the fifth and sixth Chapters of the Epistle to the Ephesians 2. The whole Armour of God on part of the sixth Chapter of the Epistle to the Ephesians 3. A Treatise of the sin against the Holy Ghost out of Matth. 12. 31 32. Mark 3. 28 29. 4. Two Catechismes one handling the fundamentall principles of Christian Religion the other brief answers to the chief Articles of Religion 5. A Guide to go to God or an Explanation of the Lords prayer 6. Gods three Arrowes Plague Famine Sword in three treatises 1. A plaister for the Plague on Num. 16. 44. to the 50. 2. Dearths death on 2 Sam. 21. 1. 3. The Churches Conquest over the Sword on Exod. 17. 8. to the end 7. The extent of Gods providence A Sermon on Matth. 10. 29 30 31. preached Nov. 5. 1623. on occasion of the downâ—…all of Papists in Black-friers ten daies before with the Relation of the said downfall 8. The Dignity of Chivalry A Sermon on 2 Chron. 8 9. preached before the Artillery Company of London June 13. 1626. 9 The Saints Sacrifice or a Commentary on the 116. Psalm 10. Two treatises 1. The Sabbaths Sanctification 2. A Treatise of Apostacy on Luke 15 31. 11. The Saints support A Sermon on Neh. 5. 19. preached before the Commons of Parliament June 29. 1645. 12. Mercies Memoriall A Sermon on Evod. 13. 3. preached in Pauls Church London Nov 17. 1644. being the day of Q. Elizabeths inauguration 13. The progress of divine providence A Sermon on Ezek. 36. 11. preached before the house of Peers Sep. 24. 1645. 14. A Sermon on Ezek. 24. 16. preached at the Funerall of Mrs. Margaret Duck with a large Relation of her life and death 15. The right way A Sermon on Ezra 8. 21. preached before the Lords Sep. 12. 1648. The day of humiliation for a blessing on the Treaty between the King and Parliament 16. A large Commentary and exposition on the whole Epistle of Saint Paul to the Hebrewes These Books are lately printed and are sold at the Kings Armes in Pauls Church-yard AN exposition of the Book of the Prophet Isaiah by William Day late Fellow of Kings Colege Cambridge now Minister at Maple Durham in Oxford-shire Of Government and Obedience as they stand directed and determined by Scripture and Reason Four books by Iohn Hall of Richmond Judiciall Astrology largely confuted from Scripture Authority Nature Reason Experience Confession large observations on History and from severall other particulars of that unlawfull Art by Iohn Gaule of Staughton in Huntingdon-shire A large Scripture Concordance containing a Survey of Theologiâ—…all propositions with their Reasons and Uses Alphabetically digested by William Knight The History of the Counicll of Trent written in Italian by Picero Soave Polano and translated into English by that learned Kinght Sir Nathaniel Brent and enlarged in this fourth edition with many considerable and remarkable additions A Scripture Chronology wherein the principall Periods of time from the Creation of the world to the death of Christ are included and many questions of great importance resolved by William Nisbet Minister in Scotland The Character and History of the Bishops in the Reigns of Queen Elizabeth and King Iames written by Sr. Iohn Harrington for Prince Henry Nâ—…w observations on the Creed Commandements Sacrament with the use of the Lords prayer maintained and a Treatise of popular errors in Religion by Iean Despagne The Magistrates Authority in matters of Religion aâ—…erted or the Right of the State in the Church A discourse written by Hugo Grotius Loci communes D. Martini Lutheri ex Scriptis ipsius latinis in 5. classes distributi â—… M. Theodosiâ—… Fabricio A Teatise of Contrition Conversion and Self-deniall being the summe of 80. Sermons on Act 2. 37. by R. Ienison Dr. of Divinity A plain Discovery of the whole Revelation of St. Iohn by Iohn L. Napier The great mystery of Ungodliness discovered from the writings and speakings of a company of spirituall Juglers called Quakers wherein their cheats are manifested to the world by Ralph Farmer Minister at Bristoll A Vindication of the Parish-Churches and Parcchial Ministers of England from the uncharita ble Censure and infamous Title of Antichristian and Rabylonish by Thomas Gage Preacher of the Word at Deâ—…l in Kent A COMMENTARY Upon the EPISTLE to the HEBREVVS §. 1. Of the Authority of this Epistle 1. THAT we may with the better warrant collect Articles of Faith and Rules for Life out of this Epistle it is requisite that we be well informed in the Divine Authority thereof and also well weigh the excellency of it These Evidences following make clear the Divine Authority of this Epistle 1. The Matter of it which is beyond the reach of humane invention So profound Mysteries are revealed therein as could not be known but by divine Revelation 2. The Manner of unfolding those Mysteries which is with such Majesty and Gravity as argueth a divine Spirit 3. The Congruity of it with other Canonical Scriptures so as if all Scripture be given by inspiration of God then this also 4. The direct Refutation of pernicious heresies which since the writing of this Epistle have been forged so as it must needs be inspired by a fore-knowing Spirit 5. The whole Tenour of this Epistle and manner of expressing the legal Ordinances therein shew that this Epistle was written while the Temple stood and Levitical Rites were in use which was in the Apostles time so as if it had not been Canonical it would questionless have been discovered by them 6. The Pen-man of it whom we shall shew hereafter to be Paul the Apostle 7. The express Approbation which St Peter gives of it for he makes
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
likewise Joh. 5. 19. The difference is only in the manner The Father doth all by the Sonne and the Sonne doth all from the Father The Apostle here sets out the dignity of Christ under this title Heir rather then Lord as Acts 2. 36. 1. To give proof of that relation which he noted before that Christ was truly and properly a Sonne For he was the Heir 2. To shew the perpetuity thereof For the heir ever abideth in the house Gen. 21. 10. Ioh. 8. 35. 3. To manifest the right that we have to be adopted sonnes and heirs Ioh. 8. 36. If the Sonne shall make you free ye shall be free indeed In this respect we are stiled Ioynt-heirs with Christ. This dignity of Christ to be Heir is further amplified by the extent thereof in these words of all things The Greek may be restrained to persons as being of the masculine gender or extended to things as of the newter This latter includeth the former For if he be heir of all things then also of all persons For he that is heir and Lord of all things must needs also be so of all persons Besides it is more proper to say an heir of things then of persons Well therefore hath our English taken away the ambiguity by translating it heir of all things and thus it answers the propheticall Promise Psal. 2. 8. I shall give thee the heathen for thine inheritance and the uttermost parts of the earth for thy possession §. 18. Of Christ the Creator of the worlds THe Apostle goeth on in setting out the dignity of Christ and to that excellency which appertained to him as Mediator betwixt God and man he addeth a greater being proper to him as he is God Almighty in these words By whom also he made the worlds Though this word Made be a common work attributed in other places to mens works as well as to Gods yet in this place it is taken for that divine work which is proper to God alone create as Acts 14. 15. and 17. 24. So as it pointeth at that first great work of God which is mentioned Gen. 1. 1. This is evident by the things made comprised under this word worlds The Greek word according to the proper notation and most usual acceptation thereof signifieth Aeternity It is oft put for an age The Hebrew hath a word which is every way taken in the same sense The Root or Verb whence it cometh signifieth to hide Thereupon Time the date whereof is hidden is set out thereby and that in these considerations following 1. Aeternity Psal. 90. 2. 2. A long date the end whereof was not known Deut. 13. 16. 3. Continuance of legal Rites till they ended in their truth Exod. 12. 24. 4. Continuance of Rites till they determined in the Iubile Exod. 21. 6. Lev. 25. 40. 5. The time of a mans life 1 Sam. 12. 22. By a metonymy the same word setteth out the world that was made in the beginning of time and hath been continued throughout all times and ages And because the world which compriseth under it all things that ever were made is distinguished into three parts 1. The invisible glorious world of the blessed in Heaven called the highest world 2. The starry skie wherein all that the Scripture stileth the hoast of Heaven are contained and this is called the middle world 3. The elements and all things compounded of them or contained in them Even all that space which is under the Moon and whatsoever is comprised therein this is called the inferiour world In regard of this distinction of parts the plurall number worlds is used Answerably in Greek a word of the same signification is used in the plurall number He made the worlds These three worlds are distinguished into two namely Heaven and Earth Col. 1. 16. Thus we see how under this word worlds all things that ever were made above and below visible and invisible are comprised So as the making of the worlds setteth out the divine power of Christ. Where it is said that God by him made the worlds the Sonne is not set out as a meer instrument in this work but as a primary and principal agent therein together with the Father for what thing soever the Father doth these also doth the Sonne likewise Joh. 5. 19. That particle likewise is not to be taken of doing different things like to an other for he there speaketh of the very same thing but of doing them by the same power authority dignity with the same minde and will after the same manner to the same end and that jointly together the Father and the Sonne Therefore what the Father is said to do by the Sonne is in other places said to be done by the Sonne simply considered in and by himself without relation to the Father as Ioh. 1. 3. All things were made by him And Col. 1. 16. All things were created by him The Father is said to do this and that by the Sonne for these reasons 1. To give proof of the distinction of Persons 2. To â—…et out the order of the Persons the Father first the Sonne second 3. To declare their manner of working the Father by the Sonne and the Sonne from the Father Gen. 19. 24. 4. To shew the consent of the distinct Persons Father and Sonne 5. To demonstrate the identity of the essence of Father and Sonne that both are one divine nature and essence in that the same divine work is attributed to both This consequence is inferred upon a like ground Ioh. 5. 17 18. As the Father is here said to make the worlds by his Sonne so of God in reference to the Sonne indefinitely it is said By whom are all things Chap. 2. v. 10. The Sonne therefore is here declared to be true God §. 19. Of Christ the brightness of Gods glory STill doth the Apostle proceed in setting out the divine glory of that Sonne by whom the Father hath made known his will to us under the Gospel in these words spoken of the Sonne in relation to the Father Who being the brightness of his glory c. The word translated brightness is metaphoricall but very fit for the point in hand The Verb whence it is derived signifieth to send forth brightnesse or light and the Noun here used such brightness as cometh from light as the brightness or light or sun beams issuing from the Sun No resemblance taken from any other creature can more fully set out the mutuall relation between the Father and the Sonne For 1. The brightness issuing from the Sun is of the same nature that the Sun is 2. It is of as long continuance as the Sun Never was the Sun without the brightness of it 3. This brightness cannot be separated from the Sun The Sun may as well be made no Sun as have the brightness thereof severed from it 4. This brightness
Persons in the Unity of Essence and the Union of God and man two distinct Natures in one Person Therefore sundry resemblances are used one to set out one point an other an other and yet all that can be used cannot to the life and full set out the Eystery Again As Christs humane nature is Hypostatically united to the divine nature Christ is visibly the character or express image of God For in Christ incarnate the divine properties were made most conspicuous as Almighty Power infinite Wisdome Truth Justice Mercy and the like In Christ as God-man dwelt all the fullness of the Godhead bodily Col. 2. 9. In this respect the glory of Christ made flesh is said to be the glory as of the only begotten of the Father Joh. 1. 14. and in that flesh saith Christ of himself He that hath seen me hath seen the Father Joh. 14. 9. Thus the resemblance here used is very fit For he that seeth the character or figure which is on the thing stamped or printed sees therein the figure that is on the instrument wherewith it was stamped §. 22. Of the Benefits arising from the relation of the Sonne to the Father BY the resemblance of a character we see what is to be sought in Christ namely whatsoever is in the Father As the former metaphor implieth that the glory of the Father is invisible till it shine forth and shew it self in the Sonne so this likewise declareth that the Fathers excellency is as it were hid and could not be known unless it were revealed and laid open in this character or express image Again As the former metaphor implieth that out of Christ who is that brightness there is no light at all but meer palpable darkness for God whâ—… only is as the Sun light in himself and the fountain of all light to all creatures doth by this brightness only shine out to us Ioh. 1. 9. So this metaphor importeth that in Christ the Father is truly and thoroughly to be known For a character well made doth not only in part and obscurely but fully and to the life demonstrate the image that is on the stamp It is truly and properly an express image §. 23. Of the fit resemblance of the Sonne to a Character TO exemplifie this latter resemblance of a Character as we have done the former of brightness in some particulars take for instance the character or stamp that is on coyn and the engravement that is on the tool wherewith the character on the coyn is made 1. The character cometh from the engravement on the tool 2. The character is most like to that engravement 3. Whatsoever is on the engravement is also on the character 4. The engravement and the character are distinct each from the other All these were before set down in the former metaphor of brightness but yet this of a character is not unnecessarily added for by the vulgar sort it is better conceived and it doth more sensibly set down the likeness and equality betwixt the Father and the Sonne then that of brightness doth which is the principall end of using these resemblances To apply this resemblance It doth so far as an earthly resemblance can set out these mysteries following concerning God the Father and God the Sonne 1. The Sonne is begotten of the Father Psal. 2. 7. 2. The Father is made manifest in the Sonne Col. 1. 15. 3. The Sonne is equal to the Father Phil. 2. 6. 4. The Father and the Sonne are distinct each from other Ioh. 5. 32. and 8. 18. These mysteries are expresly revealed in the sacred Scriptures otherwise all the wits in the world could not have found them out by the forementioned or by any other resemblances Resemblances are for some illustration of such things as may upon surer grounds be proved §. 24. Of Christ upholding all things AS a further demonstration of Christs dignity and dominion the Apostle attributes another divine effect to him One was in these words made the worlds The other in these and upholding all things by the word of his power The copulative particle AND sheweth that as the forementioned resemblances of Brightness and express Image set out a divine dignity for copulatives are used to joyn together things of like nature so these words set out a divine dominion they are all divine The word Upholding is metaphoricall and by way of resemblance applied to Christ. It signifieth to bear carry or uphold a thing as the friends who took up and brought to Christ a palsey man And also to move carry order and dispose a thing as the windes drive and carry Ships hither and thither The LXX use this word to set out the Spirits moving upon the waters at the first forming and creating things And the Apostle useth it to set out the Spirits guiding and disposing the Prophets in penning the sacred Scriptures The word may fitly be here taken in all these significations for neither do cross the other but all well and truly stand together It is most clear that the divine providence is here described being distinguished from the former work of creation Now Gods providence is manifested in two things 1. In sustaining all things that he made 2. In governing them In that this divine work of providence is attributed to Christ he is thereby declared to be true God To shew that that phrase which the Apostle used before in a mutual relation between the Father and the Sonne about making the worlds thus By whom he made derogating nothing from Christs supream soveraignty or absolute power in that work as if he had been used for a Minister therein here most simply without any such relation he attributeth the divine work to him and extendeth it to all things that were made excepting nothing at all in this general phrase All things whether visible or invisible in Heaven on earth or under the earth Col. 1. 16. To give yet more evidence to Christs true deity he further adds this clause by the word of his power §. 25. Of Christs word of power THe particle translated word is not in the Greek that whereby Christ the Sonne of God is oft set out especially by St Iohn both in his Gospel and Epistle but an other which importeth a command in which sense it is used Luk. 5. 5. for Christ is herein resembled to an absolute Monarch who at his word hath what he will done He needs no more but command Thus it is said Psal. 33. 6. By the word of the Lord were the Heavens made and in way of exposition it is added v. 9. He spake and it was done he commanded and it stood fast Yet further to amplifie this soveraignty of Christ the Apostle addeth this epithete of power which after the Hebrew manner is so expressed to shew the prevalency of Christs word nothing can hinder it it is a most mighty word For the Hebrews use to set out a surpassing excellency
XII Under the Gospel Gods whole will is revealed Herein lieth the opposition betwixt that phrase at sundry times v. 1. being spoken of Gods former dispensing of his will by parts and his revealing of it under the Gospel Ioh. 14. 26. Acts 20. 27. Hereupon a curse is denounced against such as shall teach any other Gospel Gal. 1. 8 9. and against such as shall take from or add to this Gospel Rev. 22. 18 19. XIII Under the Gospel there is one only way of making known Gods will This appears by the opposition of this phrase v. 1. in divers manners That only way is preaching as hath been before shewed § 11. XIV Christ was a Prophet For God spake by him He was as he is stiled Luk. 7. 16. a great Prophet XV. Christ hath an absolute jurisdiction He is an Heir An heir to the great King of Heaven and Earth This sets forth Christs Kingly Office XVI Christ as Mediator received his dominion from his Father He appointed him Heir XVII Christs dominion extendeth it self to all things This is expresly set down under this phrase Heir of all things Psal. 2. 8. XVIII Christ is the Creator Joh. 1. 2. Col. 1. 16. XIX The Father created by the Sonne This is expresly here set down and it is to be taken in respect of the distinction that is betwixt their persons and the order of their working The Father worketh by the Sonne and the Sonne from the Father XX. All things in Heaven and earth were created by the Sonne The word worlds implieth as much For the plural number is used to shew that the world above and the world beneath even Heaven and all things therein and earth and all things therein were created by him §. 39. Of the heads of Doctrines raised out of the third Verse XXI DIvine mysteries may be illustrated by sensible resemblances These two resemblances Brightness Character are for that end here produced There is in many visible and sensible creatures a kinde of divine stamp In that they are sensible we that are best acquainted with visible and sensible matters are much helped in apprehending things mysticall that are any wayes like them XXII The Sonne is of the same essence with the Father XXIII The Sonne is light of light very God of very God XXIV The Sonne is coeternal with the Father XXV The person of the Sonne is distinct from the person of the Father XXVI The incomprehensible glory of the Father most brightly shineth forth in the Sonne So as the Father is made conspicuous in the Sonne These and other like mysteries are very pertinently set forth under these two Resemblances Brightness Character whereof see § 19 c. XXVII Christ is the preserver and governour of all things This phrase upholding all things intendeth as much XXVIII Christ ordereth all things by his command The Greek word translated word importeth as much See § 25. XXIX Christs command is irresistible It is here stiled the word of his power whereby he disposeth all things according to his own will Psal. 115. 3. XXX Christ is a true Priest The act of purging applied to him demonstrateth as much For it is proper to a Priest to purge Lev. 14. 4 c. and 16. 16. XXXI Christ was a true man This phrase by himself sheweth that the sacrifice by which Christ purged was himself namely his body or his humane nature For Christ hath given himself for us an offering and a sacrifice to God Ephes. 5. 2. XXXII Christ was God and man in one Person As man he suffered and was made a sacrifice as God he added such merit to his sacrifice as it purged away sinne Chap. 9. 14. XXXIII Christs sacrifice was effectual to take away sinne For it is directly said that he purged our sinnes Chap. 9. 14. XXXIV Christ was exalted after he had humbled himself His purging sinne implieth his humbling of himself unto death When he had done this then he sate c. This implieth his exaltation Luk 24. 26 46. Phil. 2. 8 9. XXXV Christ having finished his sufferings ceased to suffer any more He sate down and rested Rom. 6. 9 10. As God when he had finished all the works of Creation rested Gen. 2. 2. Heb. 4. 10. so Christ after his sufferings XXXVI Christ as our Priest ever presents himself before God for us namely to make intercession for us Christs sitting implieth abode This abode being at Gods right hand is before God even in his sight This is he that purged our sinnes therefore he is there as our Priest and to make intercession for us And because there is no limitation of his sitting or abode it is to be taken for a perpetuall act All these are plainly expressed in other places as Chap. 9. 24. and 10. 12. Rom. 8. 34. XXXVII Christ as Mediator is inferior to the Father The right hand is below him that sits on the Throne Mark 10. 37. XXXVIII Christ as Mediator is advanced above all creatures The right hand is the next place to him that sits upon the Throne and above all that stand about the Throne as all creatures do 1 King 2. 19. Gen. 41. 40. Eph. 1. 20 21. Phil. 2. 9. XXXIX Christ is a King He sits on the right hand of the Majesty or of the Throne of the Majesty Chap. 8. 1. This is a royal Kingly seat Psal. 110. 1 2. 1 Cor. 15. 25. XL. The highest Heaven is the place of Christs rest and glory This phrase on high intendeth as much It is expresly said that he is set on the right hand of the throne of the Majesty in the Heavens Chap. 8. 1. And it is also said that the Heaven must receive him untill the time of restitution of all things Acts. 3. 21. §. 39. Of Christs Excellency Verse 4. Being made so much better then the Angels as he hath by inheritance obtained a more excellent Name then they THough the Apostle premised the three former verses as a Proem and therein couched the Summe of the Doctrinal part of this Epistle yet he passeth from that general Summe to the particulars so as he maketh the one depend upon the other as is evident by the Participle being made whereby that which followeth is knit to that which goeth before This verse therefore is a Transition from the geneal to the particulars for it followeth as a just consequence and necessary conclusion from the premises and it is premised as the principal Proposition of all that followeth in this Chapter The Excellency of Christs Person is the principal point proved from this verse to the end of this Chapter and that by an argument of unequals The inequality is betwixt Christ and Angels He is infinitely preferred before them The Apostle in the former verses proved Christ to be more excellent then the excellentest men even such as God extraordinarily inspired with his holy Spirit and to whom he immediately revealed his will that they might make it known to others
creatures are stiled Gods Sonnes but in the former respect none but the second Person in sacred Trinity who assumed our nature and so became God-man in one person In this proper and peculiar respect Angels are denied to be Sonnes of God and Christ alone affirmed to be the Sonne of God as is evident by the words following Thou art my Sonne c. This is most properly applied to Christ to whom God the Father in a most proper and peculiar respect so said That Apostrophe of the Father to his Sonne and emphaticall expression of the relative THOU sheweth that an especial Sonne is meant such a Sonne as none is or can be but he alone that is there meant Of the difference betwixt Christ and other sonnes of God See § 15. §. 48. Of the scope of the second Psalm THis testimony Thou art my Sonne this day have I begotten thee is taken out of Psal. 2. 7. That Psalm is wholly Prophetical There is never a clause therein but may most fitly be applied to Christ. The Iews who make it altogether historical and apply it only to David and his Kingdom shoot clean beside the mark and mistake the sense of the Psalm and scope of the enditer thereof Nor this text here alledged nor the extent of the dominion promised to the uttermost parts of the earth nor the power promised of dashing all to pieces nor the exhortation to all Kings to fear him nor the title Iehovah V. 11. nor the vengeance nor the blessedness mentioned in the last verse can historically and properly be applied to David It is much more to the purpose of the holy Ghost that if any thing be there spoken of David it be taken to be spoken of him as of a type of Christ and so not by way of allegory or allusion but truly and principally prophesied of Christ. For this we have good proof even from those that were immediatly and infallibly assisted by the same Spirit that inspired the penman of the Psalm and knew his just and true meaning For the two first verses are by a joynt consent of all the Apostles applied to Christ Acts 4. 25 26. The 7th verse is also applied to him as here so Acts 13. 33. The 8th verse is applied to him by an Angel sent from Heaven who saith Luk. 1. 33. that of Christs Kingdom there shall be no end no limit or bound but extended to the uttermost parts of the earth He shall reign over the Gentiles Rom. 15. 12. Yea the 8th and 9th verses are by Christ himself applied to himself Rev. 2. 26 27. where he promiseth to him that keepeth his works unto the end power over the nations and he shall rule them with a rod of iron as the vessels of a Potter shall they be broken to shivers The ground of this promise is thus expressed by Christ himself even as I received of my Father To this Sonne of God therefore did God the Father say I will give thee the heathen c. Psal. 2. 8 9. The 11th verse of serving the Lord in fear and trembling is applied to Christ Phil. 2. 12. yea and the beginning of the 12th verse Phil. 2. 10 11. For to kiss the Sonne and to bow the knee to him and to confess him are equivalent phrases which in effect import one and the same thing The middle of the 12th verse concerning their perishing with whom the Sonne is angry is applied to Kings and great men Rev. 6. 15 16. The last clause of trusting in him and of blessedness thence arising is oft applied to Christ as Ioh. 14. 1. and 6. 47. Matth. 11. 6. Rev. 19. 9. By all these particular applications it is most evident that the second Psalm is a proper prophecy of Christ. Hence it followeth that the proof here alledged truly and properly concerneth Christ and is very pertinent to the purpose as will further appear by opening the meaning of these words This day have I begotten thee §. 49. Of Gods begetting his Sonne THis testimony Thou art my Sonne this day have I begotten thee is alledged to prove that Christ excelleth the most excellent creatures and it sheweth that some high transcendent matter which can no way be applied to any meer creature is spoken of Christ and that is to be a Sonne eternally begotten of God the Father To beget in usual signification is out of ones own essence to produce another like being Thus Adam is said to beget a sonne in his own likeness Gen. 5. 3. In allusion hereunto these words beget begotten are applied to the first and second Persons of the sacred Trinity in a mutual relation of one to the other and that for teaching sake to make us by resemblances such as we are well acquainted withall somewhat according to our capacity to understand of that mystery which is in it self unutterable unconceivable and incomprehensible No resemblances can to the life and full set out the profound mysteries of the Trinity of Persons in the Unity of Nature of the first Persons begetting of the second being begotten of the thirds proceeding Comparisons and resemblances are but dark shadowes of those bright lights We may not expect that earthly and humane things should in every respect answer heavenly and divine mysteries They are only to help our dull and weak understanding It is a great matter indeed to conceive a begetting which is not in time but eternal as is God the Fathers begetting God the Sonne which implieth the Fathers eternal communicating his whole essence to the Sonne As this Text and Psal. 2. 7. so all the texts of Scripture which stile Christ the begotten Sonne of God prove the Point in general §. 50. Of the special kinde of Gods begetting IN the divine generation these distinct Points following are observable 1. God is a Father even the first Person in Trinity begetteth In this respect the Sonne of God is called the begotten of the Father Joh. 1. 14. 2. God the Father begat the Sonne of his very substance very God of very God The title God properly taken and frequently applied to this Sonne gives proof hereto as Ioh. 1. 1. Rom. 9. 5. and especially the title Iehovah which is given to none but to the true God Gen. 19. 24. Iosh. 5. 14. 3. God the Father communicateth his whole essence to the Sonne He begat another self of himself even that which he himself is In which respect this sonne of God saith I and my Father are one The Father is in me and I in him Joh. 10. 30 38. 4. God the Fathers begetting his Sonne is truly and properly eternal It was before all time it continueth throughout all times it shall never have any date or end In relation hereunto saith this Sonne of God I was set up from everlasting from the beginning or ever the earth was when there were no depths I was brought forth before the hills was I brought forth
creatures is an act of Gods will meerly voluntary God might if he would have forborn to doe it He wrought all things after the counsell of his own will Eph. 1. 11. But the divine generation though it be a free act without any constraint yet is it not a work of counsell and will but of nature and necessity The Father cannot but beget the Sonne §. 55. Of the difference betwixt divine Generation and Creation BEsides the fore-mentioned differences there are others also betwixt divine Generation and Creation For 1. Creation was a work out of God in and upon creatures But divine Generation is an internall work in God himself upon the very Creator if I may so speak 2. Creation is a making of that which was not and that out of nothing But divine Generation is of that which ever was and that of the very substance of God 3. Creation was a work in the beginning Gen. 1. 1. Divine Generation was before that beginning even eternall Prov. 8. 22 23. Not as In the beginning God created the Heaven and the Earth so In the beginning he made the Word but In the beginning was the Word Joh. 1. 1. 4. Creation had an end Gen. 2. 1 2. The divine Generation continueth ever without all end 5. Creation was of many things divers from the Creator not like to him The divine Generation is of that which is most like yea of the very same essence §. 56. Of the difference betwixt divine Generation and Regeneration THere are other differences then those mentioned before betwixt the divine Generation of the Son of God and the spirituall Regeneration of Sonnes of men 1. There is a time for Regeneration For the time was when they that are Regenerate were no Children of God Eph. 2. 12. And many that yet are not born again shall be regenerate Ioh. 10. 16. 17. 20. But in divine Generation there never was a time wherein the Son of God was no Son 2. Regeneration presupposeth a former birth and being The very word which signifieth to be born again Ioh. 3. 3. importeth as much But no such matter may be imagined of the divine eternal Generation 3. Regeneration respecteth not the substance of the party regenerate for the body and soul and all the parts of the one and powers or faculties of the other are the very same before and after generation But divine Generation is in regard of the very essence of the Son of God 4. Regeneration is an alteration of the person regenerate and that in his condition and in his disposition In regard of his condition of a childe of wrath Eph. 2. 3. he is made an heir of the grace of life 1 Pet. 3. 7. In regard of his disposition of darknesse he is made light Eph. 5. 8. But in divine Generation there is no alteration at all The Son is ever the same ver 12. 5. In Regeneration there is a growth and encrease 1 Pet. 2. 2. But divine Generation is ever most absolutely and infinitely perfect 6. Regeneration is of Gods meer will and free-grace Iam. 1. 18. No meer man is by nature the Son of God But it hath been shewed that divine generation is of nature See § 50. §. 57. Of the difference betwixt divine and humane Generation MAny of the differences betwixt the divine Generation of the Sonne of God and humane Generations of Sonnes of men are such as were noted before I will therefore give but a touch of them as being pertinent to the present point and adde some others thereunto 1. The Generation of the Sonne of God is eternall but of Sonues of men temporall 2. That is an internall work of the Father This externall 3. That is a perpetuall permanent act This transient 4. That importeth a necessary mutuall subsistence of him that begetteth and him that is begotten in and with one another Thou in me and I in thee saith the Sonne unto his Father Ioh. 17. 21. But in humane Generation he that begetteth subsisteth without him that is begotten 5. That setteth out an equality of Persons In this Children as Children are inferiour to their Parents 6. That doth not presuppose no-being as if the Sonne of God had of no-sonne been begotten a Sonne This is a begetting of him to be a Sonne which was no sonne before In humane Generation that is which was not before 7 In divine Generation none is before or after the other In humane Generation he that begetteth is before the begotten and that not only in order of cause but also in time 8. That is without all passion This cannot be so For as there is an action in that which begetteth so a passion in that which is begotten 9. In that He which begetteth and he which is begotten is the very same in substance In this Father and Son may be and are of the like nature or essence but not the very same The one is both alius and aliud another person and another substance distinct from the other They are two 10. In That the whole substance is communicated In This but apart 11. In That there is no diminution at all In This there is 12. In That all is divine and supernaturall both the substance and also the manner of working In this all is natural and sensible §. 58. Of the Particle This day applied to Christs Incarnation HItherto of this great mystery of divine Generation set down in this phrase I have begotten thee We will further consider the just sense of the particle This day annexed thereunto It was shewed before § 50. how that might set out eternity in that it importeth a continuall present time with out respect to time past or future In this sense it would best agree with this mystery of the divine Generation simply considered in it self But here the Apostle setteth out the Son of God as God manifest in the flesh Immanuel God with us God-man God-man in one person Thus as the Word was made flesh and dwelt among us God hath spoken unto us in these last daies by his Sonne Thus hath God appointed him heir of all things Thus hath he purged our sins Thus sits he down at the right hand of the Majesty on high Yea thus in the second Psalm this Sonne of God as God-man is stiled the Lords Annointed Thus God saith of him I have set my King upon my holy hill of Sion Thus also he saith to him Ask of me and I will give thee the Heathen for thine Inheritance Seeing therefore that both the Psalmist and the Apostle speak of the Son of God incarnate and made a Sonne of man the particle This day may not unfitly be applied to such times as the Sonne of man was on earth manifested to be the Sonne of God especially at the time of his Incarnation For then was the Word first made flesh so as then might the Father say of a Son of man This day have I
that second comming of Christ is not agreeable to the scope of that Psalm out of which this testimony is taken Nor yet to the scope of the Apostle in this Chapter which is to set out the dignity and excellency of the Sonne of God made flesh and so sent into the world Wherefore to avoid that mistake most translators and expositors turn it as our English hath done and so place this particle again as it may have reference to this verb he saith as if it had been thus expressed And again he saith when he bringeth in c. The notation of the Greek word here translated World sheweth that he understandeth the habitable part of the earth where men abide so as the Sonne of God was unto sonnes of men to be as one among them By bringing into the world is meant a manifestation in the world Then was Christ first manifested when he was incarnate or born as we say of a child new born it is brought into the world Yet is not this phrase to be restrained only to that time or to that act but also to be extended to all those evidences whereby in the world he was manifested to be the Sonne of God especially to that dignity and dominion which the Father gave him over the whole world in that he made him heir of all things v. 2. gave him the uttermost parts of the earth for his possession Psal. 2. 8. yea and all power in Heaven and earth Matth. 28. 18. so as the bringing him into the world may imply a setting of him a King in the world and over all the world even over all things that be under God By vertue of this high dignity and supream Soveraignty the Father subjected all creatures to his Sonne as he was God manifested in the flesh the Angels themselves were not exempted For he hath set him far above all Principality and power and might and dominion and every name that is named not only in this world but also in that which is to come Ephes. 1. 21. If the 97 Psal whereunto the Apostle hath relation be observantly read that which I have said will be found to be especially there intended For it is a Prophesie of Christs Royalty the magnificence whereof being set out in the six first verses in the seaventh he denounceth confusion on such as worship false Gods and chargeth all that by reason of any divine excellency conferred on them have this glorious title Gods attributed unto them to worship this true God the Lord Christ so exalted §. 67. Of Christ the first-begotten HIm whom before the Apostle stiled the Sonne the Sonne whom the Father begat he here calleth the first-begotten How Christ is begotten of the Father hath been before shewed § 49 c. Here we are to declare how he is the first-begotten For by way of excellency and property is this title here given unto him The word translated first-begotten is a compound of a verb that signifieth to bring forth or to beget and of an Adjective that signifieth first It is translated also first-born It is in sacred Scripture applied to sonnes of men as well as to the Sonne of God When it is spoken of meer men it is translated first-born They are so called for order or Honour sake In regard of order sounes of men are stiled first-born simply and relatively 1. Simply for such as first open the wombe though no other come out of the same womb Thus is it expounded Exod. 13. 2. In this sense Israel who at that time was Gods only Sonne is stiled his first-born Exod. 4. 22. And Iesus as born of the Virgin Mary is thus stiled her first-born Matth. 1. 25. 2. Relatively in relation to others that follow after out of the same womb as 1 Sam. 17. 13. Eliab the first-born and next unto him Abinadab c. In regard of this relative consideration some translate it thus Eliab the eldest For Honours sake they are stiled first-born to whom the preheminency and priviledges of the first-born do belong The preheminency was to be as a Lord and Ruler over the family In this respect Cain is said to have the excellency and to rule over his brother Gen. 4. 7. The priviledge of the first-born was to have the inheritance or at least a double portion Deut. 23. 15 16 17. Both these namely the preheminency and the Inheritance upon just ground might be transferred from the eldest to the better deserving Son Thus were both translated from Esau to Iacob Gen. 27. 28 29. And the former was translated from Reuben to Iudah and the latter from Reuben to Ioseph 1 Chron. 5. 1 2. In relation to the honour of first-born Saints as having reference to God and mystically and spiritually stiled first-born Heb. 12. 23. This Title is attributed to the Sonne of God in regard of his Natures and Person 1. In relation to his divine nature He is the first-begotten of God in regard of the eternity of his Sonne-ship Thus is he stiled the first-born of every creature Col. 1. 14. that is begotten before any creature was made even eternally He is said to be born or begotten to set out his divine nature being the very same with the Father whereas all creatures are made and first-born or first-begotten to shew that he was before all even eternall And thus is he also the only begotten Sonne of God Ioh. 3. 16. 2. In relation to his humane nature he is said to be the first-born of his mother the Virgin Mary Mat. 1. 25. for he first opened her womb yea he was the first that ever was conceived of the holy Ghost and born of a Virgin 3. In regard of his person consisting of two natures God and man hypostatically united together he is said to be the first-born from the dead Col. 1. 18. or the first-begotten of the dead Rev. 1. 5. For as man he died as God he raised himself from the dead Rom. 1. 4. He is said to be the first-begotten of the dead in respect of honour and order 1. In honour in that he rose as a Priest and Lord to ascend up into heaven and to sâ—…t at his Fathers right hand there to make intercession for his Church Rom. 8. 34. and to rule and govern the same Act. 2. 32 33. c. These are the priviledges of the first-born 2. In order In that none rose to glory never to die again before him Many were raised from the dead before he rose again but they were raised to such a life as they had before a mortall life subject to death and answerably they died again But Christ being raised from the dead dâ—…eth no more Rom. 6. 9. very probable it is that they who were raised out of their graves at Christs resurrection went after him into heaven and returned not to death again In this respect Christ is such a first-born as many
Eph. 1. 21. If therefore these Titles of distinction Principalities Powers c. give any preheminence to some of the Angels above others yet that preheminency doth not exempt them from this duty of worshiping Christ Iesus at whose name every knee must bow of things in heaven or earth Phil. 2. 10. Not without cause therefore this generall particle ALL is here used Let all the Angels of God worship him He that saith ALL excepteth none at all §. 74. Of Worship THe evidence here noted whereby Christ is declared to be more excellent then all the Angels is in this act worship enjoyned to Angels For he that is worshiped is thereby manifested to be far more excellent then they who worship him Worshiping one is much different from blessing one That is an act of the inferiour This of the Superiour Without all contradiction the lesse is blessed of the better Heb. 7. 7. And without all contradiction the better is worshiped of the lesse especially if worship be taken as here in this place The Hebrew word used by the Psalmist and translated worship cometh from a root that signifieth to bow down as Isa. 51. 23. Bow down that we may go over thee It is most frequently used in the last Conjugation which addeth much emphasis and importeth both a reciprocall action reflecting upon ones self thus He bowed himself 1 Sam. 20. 41. and also a thorow serious performance thereof even to the ground and therefore the word earth is oft added thereto to shew a bowing as low as can be even to the earth or ground Gen. 33. 3. It is most frequently used for an expression of honour and reverence to another namely to him unto whom or before whom this gesture is performed which some Translators set out by this Paraphrase they bowed themselves presenting honour and others expresse it by this one word adore or worship The Greek word here used by the Apostle is somewhat answerable to the Hebrew For it is compounded of a word that signifieth to kisse For they that doe honour or reverence to others use to kisse their mouth as of old they were wont yea as now their hands knees and as it is done to the Pope feet and shoes yea the very earth where they stand The frequent mention of kissing to set out reverend and humble subjection in sacred Scripture sheweth that this was an accustomed gesture of testifying reverence and honour When Pharaoh advanced Ioseph next to himself and would that all his people should yeeld reverend subjection to him thus he expresseth it On thy mouth shall all my People kisse Gen. 41. 40. that is as the last English Translators have turned it shall be ruled or as others shall obey or shall be subject Thus when Samuel had annointed Saul to be King he kissed him 1 Sam. 10. 1. in testimony of reverence and subjection In this respect Moses kissed his Father in Law Exo. 18. 7. And Idolaters in this respect are said to kisse the calves Hos. 13. 2. And they who would not yeeld honour and subjection to Baal are thus set out Their mouth hath not kissed him 1 King 19. 18. yea the reverence and obedience which is required of Sonnes of men to the Sonne of God is thus expressed Kisse the Sonne Psa. 2. 12. But to let passe the Metaphor the word used by the Apostle doth usually signifie as here it is translated worship Worship is a reverend manifestation of that high esteem which we have of another and it is divine or civil §. 75. Of the difference between Divine and Civil Worship DIvine worship is that which is performed in acknowledgement of Deity or any divine excellency in that to whom it is performed This is due to God alone For it is written Thou shalt worship the Lord thy God and him only shalt thou serve Matth. 4. 10. That exclusive particle only must be referred to worship as well as to serve or else it giees not a full answer to the devils temptation For where the devil tempted Christ to worship him Christ repels it with this answer thou shalt worship the Lord. Now the sense of the answer lieth in this that God only is to be worshipped therefore none else Nor Apostle Acts 10. 26. nor Angel Rev. 19. 10. would accept such worship tendred to them because it was proper to God alone Yea Mâ—…rdecai would rather hazard his own and all the Jews lives then yeeld such worship to a meer man Hest. 3. 2. The fiery furnace could not move Daniels three companions to yield worship to an Image Dan. 3. 18. Civil worship is that which is performed in acknowledgement of some eminencie or excellency in them to whom it is performed Thus it hath been performed to Angels in regard of their eminency in glory Gen. 19. 1. To Kings for their eminency in dignity and authority 2 Sam. 24. 20. So also in like respect to other Governours Gen. 42. 6. And to Parents Exod. 18. 7. 1 King 2. 19. And to Masters 2 Sam. 18. 21. Such worship hath also been performed to men for the excellency of parts and gifts wherewith God hath endowed them 2 King 2. 15. In all these and other places where reverence is shewed to men the very word which the Psalmist useth Psal. 97. 7. and is translated worship is used So as of necessity we must distinguish betwixt the kindes of worship when it is done to the Creator and when to creatures In the Psalm quoted and in this text it is most manifest that divine worship is meant which Angels are commanded to yeeld to Christ whereupon by an undeniable consequence it followeth that Christ is infinitely more excellent then Angels It is further observable that this duty of worshipping Christ is not left as an arbitrary matter to the Angels to do it or not to do it but it is put as a duty upon them and that by way of command Let all the Angels of God worship him If Angels much more must men worship Christ. See § 128. §. 76. Of the Resolution of the sixth Verse Verse 6. And again when he bringeth in the first begotten into the world He saith And let all the Angels of God worship him THe second Argument to prove Christs excellency above Angels is in this verse It is taken from that worship which is due to Christ and it is so set down as with all the inferiority of Angels to Christ is proved thereby Two Arguments proving two distinct points are here couched together The first is to prove Christs superiority It may be thus framed He who is to be worshipped is greater then they who are to worship him But Christ is to be worshipped by Angels Therefore Christ is greater then Angels The second is to prove Angels inferiority It may be thus framed They who are to worship are inferior to him that is to worshipped by them But Angels are to worship
out the glory of God Dan. 7. 9. and the fiercenesse of his wrath Isa. 29. 6. 2 Thes. 1. 8. and for fervor and zeal Psa. 39. 3. §. 80. Of the meaning of the 4th verse of the 104. Psalm IN regard of the divers acceptions of these words some apply them to aâ—…ry and fiery meteors as to windes and lightning thus most of the Iewish and many of our modern Expositors take these words as if we should thus translate them according to their sense Who maketh the windes his Messengers and the lightning his Ministers Thus they invert the plain order of the words putting that in the first place namely spirits or windes which in the Text is in the latter place and Angels or Messengers in the latter which are in the first The like inverting of order is in the second clause and in both places without any need Obj. In the former verse the Psalmist speaks of the windes Answ. It followeth not thereupon that he must needs speak of the windes in this verse For the scope of the Psalmist is not to treat only of the windes but to set out the magnificence of God in the variety of creatures The scope of that Psalm is in the first clause of the first verse noted in these words Blesse the Lord. The summe thereof is in these My God thou art great c. In the sequel of the Psalm he exemplifieth that summe in sundry particular great and glorious works of God He beginneth with that visible glorious work which God first made the light To which he addeth the highest visible heaven v. 2. Then he mentioneth the waters clouds and windes under the foresaid heavens v. 3. And before he descendeth lower to the earth and the things thereon he bringeth in the Angels whom God useth to do his great works in heaven and on earth v. 4. In the verses following he sets out Gods great works on the earth and waters below Thus we see how fitly the testimony quoted may according to the most plain proper literall and grammaticall sense be applied to Angels To make this the clearer the Greek Interpreters set such an article before these two words Angels Ministers as declare those other words spirits flame of fire to be attributed to them Many of the ancient Fathers acknowledge that which the Greek and last English Translators have set down to be the true literall meaning of the Psalmist and thereupon inferre that both the nature and office of those celestiall creatures is noted For the word Angel points at their office Spirit at their nature In that they are or have a being they are spirits in that they do this or that they are Angels Thus the testimony taken from the Psalmist being applied to Angels is most pertinent to the proof of the point for which the Apostle doth produce it But applied to windes and lightnings it is little to the purpose It is said that the Apostle applieth that which is spoken of windes and lightnings to Angels by way of Analogy and resemblance comparing Angels to windes and lightnings and in similitude referreth that to the invisible creatures which the Psalmist attributeth to visible Answ. 1. It is the best and safest to take the Scripture literally when the Text will well bear it 2. Similitudes are no sound proof They are usually produced rather to illustrate a point then to prove it But here the Apostle â—…iteth the testimony for a proof of the inferiority of Angels to Christ as to the like purpose he cited the former testimony out of Psa 97. 7. 3. The Apostle being guided by the same spirit that the Psalmist was was not ignorant of the true sense of the Psalmists words We ought therefore to interpret them both in one and the same sense the rather because in the letter they do punctually agree §. 81. Of Angels inferiority to Christ. THese three words made Angels Ministers import inferiority In that they are said to be made they are declared to be creatures and also to be ordered to be such as they are by him that made them which was the Sonne of God So as this relative who hath reference to this clause in the second verse By whom he made the worlds This phrase who maketh being of the present tense leadeth us to a consideration of that primary work of creation as if it were still in doing that so it might be the better heeded For things in their first doing are most regarded In like manner are the other phrases of the Psalmist in the verses going before all set down in the present tense The word maketh having relation to God intimateth two things 1. Creation For where God is said to have rested from all his works which he had made Gen. 2. 2. and to have made the heaven and the earth Rev. 14. 7. it is meant created Express mention is made of the creation of Angels Col. 1. 16. 2. Ordination or disposing things to this or that use Thus God is said to have made his Annointed the Head of the heathen Psa. 18. 43. and to have made his Saints Kings and Priests Rev. 1. 6. that is to have ordered and disposed them to such and such dignities In both these senses is this phrase he maketh here used He maketh them spirits that is he createth them spiritual substances He maketh them a flame of fire that is he ordereth and disposeth them to be as a flame of fire in doing his will â—…hat this word is here in both these senses to be taken is evident by that which in the verses following is spoken of Christ in opposition to Angels Here they are stiled messengers and Ministers But he God and King v. 8. They made but he the Lord and Maker v. 10. So as there is here noted as great a difference betwixt Christ and Angels as betwixt King and Ministers Creator and creatures The inferiority therefore of Angels to Christ is very great §. 82. Of the Title Angel THe Title Angell whereby they who are here spoken of are differenced from other sorts of creatures implieth also inferiority and subjection The Title though used in most languages is taken from the Greek tongue and according to the most proper notation of it signifieth a Messenger For it is derived from a Verb that signifieth to tell report or declare a message So alfo the Hebrew word which signifieth an * Embassadour or Messenger is put for an Angell So as in the originall Languages of sacred Scripture any kinde of Messenger is stiled Angel whether sent of God or Man The Hebrew frequently useth the word for a messenger of men and that * sent in publike employments commonly called an Ambassadour or on any other message as he that brought the evil tidings to Iob 1. 14. And Iohns Messengers Luke 7. 24. Thus may the word be expounded Act. 12. 15. where the Disciples upon a maids
be rulers of the darkness of this World Eph. 6. 12. and that in judgement to execute vengeance on them and in this respect God may be said to make them Principalities and Powers to be his executioners to inflict the soarer vengeance 15. Mights This title imports strength and ability to accomplish what they undertake In this respect they are said to be mighty in strength or as our english translate it to excell in strength Psal. 103. 20. Many instances are thorowout the Scripture given of their might and strength §. 61. Of the like Excellencies of every Angel COncerning the fore-mentioned Titles two things are to be observed 1. That many of them are not simply and properly to be taken as if Angels were indeed flames of fire or fair youths or sate on thrones but by way of similitude the more conspicuously to set out sundry excellencies in them 2. That the distinct Titles do not so much set out distinct persons or orders or degrees among the Angels as distinct properties gifts and excellencies in them as is evident by this phrase applied to Angels in four severall apparitions they four had the face of a man and the face of a Lion on the right side and they four had the face of an Oxe on the left side they four also had the face of an Eagle Ezek. 1. 10. So as one was not as a man alone and another as a Lion and a third as an Oxe and a fourth as an Eagle but all four had one likenesse Hereby it was implied that every Angel was prudent as a man couragious as a Lion laborious as an Oxe swift as an Eagle In like respects the same person was called a Prophet a Man of God and a Seer 1 Sam. 3. 20. 9. 6 11. And the same thing a Dream a Vision a Revelation Dan. 2. 28. See Chap. 2. Thus much of the Titles attributed to Angels §. 86. Of the Nature of Angels ANgels are created Spirits subsisting in themselves Every word in this brief description so makes to the nature of Angels as it distinguisheth them from all others 1. They are Spirits so they are expresly called in this verse and ver 14. This importeth both their being and also the kinde of their being Spirits are substances and have a true reall being as the souls of men have which are stiled Spirits Eccl. 12. 7. Heb. 12. 9. 23. The Offices deputed by God to Angels the great works done by them the excellent gifts wherewith they are indned as knowledge wisedom holiness strength c. do plainly demonstrate that they are true reall substances Hereby they are distinguished from all meer imaginations and phantasies which are conceptions in mens mindes of such things as never were nor ever had any true being at all as those intelligentiae which Philosophers conceit do turn the celestiall Orbes They are also hereby distinguished from physicall qualities philosophicall accidents and from meer motions affections inspirations and such other things as have no true reall being at all The Title Spirit doth further import their kinde of being to be spirituall which is the most excellent being that can be Herein it is like to the divine being For God is a Spirit Joh. 4. 24. Hereby the being of Angels is distinguished from all kinde of corporeal substances which are sensible visible subject to drowsinesse wearinesse heavinesse fainting diminutions decay destruction and sundry other infirmities to which spirits are not subject 2. They are created This was proved before § 81. Hereby Angels are distinguished from their Creator who is a Spirit but uncreated Angels are stiled Gods and Sonnes of God as was shewed § 70. and indued with sundry excellencies above other creatures yet being created neither are they to be accounted truly and properly Gods Nor any thing proper to the Deity is to be atributed or done to them 3. They subsist in themselves Though they have their being from God and are preserved sustained and every way upheld by God so as they have their subsistence from God yet God hath so ordered it as it is in themselves Angelicall Spirits have neither bodies nor any other like thing to subsist in Hereby they are distinguished from the souls of men which are Spirits Luk. 23. 46. Heb. 12. 23. but have their subsistence properly in their bodies This phrase God breathed into mans nostrils the breath of life and he became a living soul imports as much So doth this Philosophical principle The soul in infusing it into the body is created and in the creation of it it is infused True it is that the soul may be separated from the body and retain the spirituall being which it hath but so as it longeth after the body and is restlesse till it be reunited to the body We would not be uncloathed that is we do not simply desire a putting off the body from the soul but cloathed upon that is have immortality put upon our bodies without separating their souls from them 2 Cor. 5. 4. As for the souls which are separated from their bodies they cry How long O Lord holy and true Rev. 6. 10. This shews a desire of union with their bodies ugain Angels being Gods speciall Messengers they were thus constituted spirits subsisting in themselves that they might be the more fit Messengers and Ministers to execute Gods will more readily more speedily and every way more throughly For being spirits they are not hindred by such incumbrances and infirmities as bodies are And subsisting in themselves they need not such organa such instruments and parts of a body as the souls of men do This of the nature of Angels §. 87. Of the Knowledge of Angels THe Properties of Angels are many and those very excellent ones some of the principall are these which follow 1. Great knowledge For they are intellectuall or understanding creatures able to conceive any mysteries that are or shall be revealed They understand according to the spirituall power of an angelicall minde comprehending all things that they will together most easily Angels being in heaven know all the counsell of God that is there made known That which Christ saith of them Mat. 18. 10. In heaven they do alwaies behold the face of my Father implieth that they are privy to the whole counsell of God revealed in heaven yea on earth also they frequent the Assembly of Saints thereby they come to know the whole counsell of God on earth made known to the Church In this respect the Apostle saith that Unto the Principalities and Powers in heavenly places is made known by the Church the manifold wisedom of God Eph. 3. 10. They are very inquisitive after all divine mysteries For of those things which Prophets foretold and Apostles preached it is thus said which things the Angels desire to look into 1 Pet. 1. 12. This restrictive phrase no not the Angels Mar. 13. 32. importeth the great measure of knowledge which Angels have For it
followeth Nor the Sonne Of that day and that hour knoweth no man no not the Angels which are in heaven neither the Sonne By the two last phrases it is implied that if any creatures knew that secret surely the Sonne and the Angels would know it Object It is an impeachment of their knowledge not to know all things Answ. It is no impeachment of a creatures knowledge not to know such things as belong not to him to know which are such as the Father hath put into his own power Act. 1. 7. and many things to come Isa. 41. 23. and the thoughts of mens hearts 1 King 8. 39. and any secret which belongs to the Lord Deut. 29. 29. Satan deluded our first Parents by suggesting to them a conceit of knowledge of more then was meet to be known The gift of knowledge which Angels have is the rather necessary because their main function is to be Gods Messengers to declare and execute his will which they cannot well do without knowledge thereof §. 88. Of the Prudence of Angels A Second property of Angels is Prudence This is usually joyned with knowledge For knowledge works Prudence and Prudence directeth knowledge An Apostle therefore thus coupleth them together Who is a wise man and indued with knowledge Jam. 3. 13. Wisedom presupposeth knowledge yea also it findeth out knowledge of witty inventions Prov. 8. 12. It maketh men finde out more and more knowledge and that of more then ordinary and vulgar things In regard of that excellent wisedom which Angels have Tyrus which was counted very wise is stiled a Cherub that is an Angel Ezek. 28. 3 4 16 17. The ancient Grecians stiled all sorts of Angels * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by reason of their wit and wisedom That Prudence which good Angels have is the more necessary because the evil Angels against whom good Angels have a charge to defend Saints are exceeding crafty and subtle The devil hath his wiles his manifold windings and turnings he is as crafty as a Fox There is need therefore of a prudent Hushai to bring to nought the plots of such a crafty Aehitophel §. 89. Of the Purity of Angels A Third property of Angels is Purity Their purity is a perfect purity without mixture of any impurity or sinne This is set out by that pure and white linnen wherewith they are said to be cloathed Rev. 15. 6. In this respect they are stiled Holy Angels Mar. 8. 38. Under this head is comprised their sincerity For In their mouth is found no guile they are without fault before the Throne of God Rev. 14. 5. Whatsoever those heavenly spirits make shew of they indeed intend and do it from the heart Hereunto may be added their integrity which is an universall subjection to every part of Gods will In all places they attend upon their Lord and alwaies behold his face Matth. 18. 10. to know what his will is that may do it They are therefore said Psal. 103. 20. To do his Commandments hearkening to his Word Hereby they shew that they are yet still ready further to do whatsoever he shall require These properties are necessary to make Angels fit to appear in the presence of the pure and holy God in heaven But there shall in no wise enter into heaven any thing that defileth Rev. 21. 17. God is of purer eyes then to behold evil he cannot look on iniquity Hab. 1. 13. Neither shall evil dwell with him Psa. 5. 4. §. 90. Of the Glory of Angels A Fourth property of Angels is Glory They are very glorious Such is the brightnesse of their glory as it is resembled to lightning Mat. 28. 3. Just men are said to shine as the Sun in the Kingdom of their Father Mat. 13 43. Much more Angels Children of men on earth cannot endure the brightness of an Angels presence when he appeareth in his glory When Balaam saw an Angel stand in the way before him he fell flat on his face and his Asse did what it could to shun the Angel Num. 22. 31. 33. The Keepers of Christs Sepulchre at the sight of an Angel did shake and become as dead men Mat. 28. 4. Not only wicked men have been dazled amazed and affrighted with the appearance of an Angel but also pious men men of great faith and courage The Shepherds that durst tarry all night with their sheep in the Field at the sight of an Angel were sore afraid Luk. 2. 9. Zechary a good Priest at the like sight was troubled and fear fell on him Luke 1. 12. Iohn the Divine was so amazed at the sight of an Angel as he fell at his feet to worship him Rev. 19. 10. 22. 8. yea Daniel a man greatly beloved at the sight of an Angel was afraid and fell upon his face Dan 8. 17. The glory therefore of Angels must needs be surpassing great Angels are the chiefest servants and most principall attendants on God Now Courtiers who are Kings speciall attendants as Gentlemen of his Bed-chamber and Privy-chamber use to be for the honour of their Soveraign most gorgeously attired In allusion to that ancient custome thus saith the Lord Behold they that wear soft clothing are in Kings houses Mat. 11. 8. Answerably it is requisite that Angels even for the glory of their Lord be of all creatures the most glorious §. 91. Of the Power of Angels A Fifth property of Angels is Power They are mighty in Power Hereupon there are attributed to them these and such like Titles Mighty 2 Thes. 1. 7. Strong Rev. 5. 2. And they are said to excell in strength Psa. 103. 20. They are resembled to Horses and Charets of fire 2 King 6. 17. Horses and charets are powerfull Horses and charets of fire are invincible Angels protected Elisha against an Army of enemies yea one Angel destroyed in one night 185000 Souldiers in their one Camp 2 King 17. 35. Do not these evidences demonstrate that Angels are mighty in power and that both to offend and defend It is necessary that they should be so because the Church and Children of God over whom the Angels have a charge have in this world against them not only mighty malicious fierce cruell children of men but Principalities Powers Rulers of the darknesse of this world spiritual wickedness in high places Eph. 6. 12. §. 92. Of the Speed of Angels A Sixth Property of Angels is Speed or quicknesse in motion By reason of their extraordinary speed they are said to have wings to fly Isa. 6. 2. In the time of Daniels making a prayer an Angel came from the highest heaven to him on earth For in the beginning of Daniels supplication the Angel was sent forth and while he was praying the Angel was come to him In which respect the Angel is said to fly swiftly Dan. 9. 21 23. They must needs be exceeding swift swifter then any corporall substances in these especiall respects 1. They cannot be hindred by any bodily impediments
No corporall substance can any whit stay their course or slacken their enterprise They can pass through and pass over all such things as would stop and hinder any bodies as Castles Cities Stone-wals Iron-gates Rivers of waters Seas Woods or any other like things 2. They have no corporall gravity nor any other like quality to slacken their motion 3. They need not such space of time to pass from place to place as bodies need Even on a sudden they can be in divers places which are Millions of miles asunder as the highest heaven and earth is 4. They have a greater propensity and forwardnesse to do any task enjoyned by their Lord then other creatures This is a great means of putting them on to do what they are enjoyned with all celerity On these grounds we may well think that the Sun in his course cannot be swifter then they nor the sight of the eye Nor the lightning from Heaven more quick then they It is necessary that Angels be so quick 1. Because the extreams of heaven and betwixt heaven and earth are far remote one from another and oft occasions are offered for Angels to go suddenly from one extream to another 2. Because many Saints in the world whose distress requires present succour are very far distant one from another 3. Because devils are very swift unto mischief And it is meet the good Angels be as quick to protect as evill ones to annoy §. 93. Of the Zeal of Angels A Seventh property of Angels is Zeal Their Zeal is most fervent In this respect they are called Seraphim Isa. 6. 2. 6. Saraph signifieth to burn Thence Seraphim such as burn with zeal Hereunto the holy Ghost alludeth in this phrase a Flame of fire For Zeal is a fervour It is attributed to fire to set out the burning heat of it And it is ordinarily used to set out the ardor or fervency of the affections Now because Angels are forward and fervent in accomplishing what they undertake Zeal may well be reckoned up among their properties Zeal puts life and heat into them and that in every thing that they do It makes earnest in whatsoever is good It makes them to use the word as it is oft used in a good sense impatient at every dishonour done to God and wrong to any of his Saints This Zeal is necessary for them by reason of the fiery furie and malicious madnesse of devils and their instruments in plotting and practising against God and his glory and against Saints and their good It is requisite that Angels being Messengers of God and Ministers for Saints be in maintaining the Cause of God and his Saints as zealous as devils and wicked ones are furious against that Cause §. 94. Of Angels Constancy THe eighth Property of Angels is Constancy They are unalterably constant in good Their Constancy hath respect both to their condition and also unto their disposition In regard of their Condition they are immortall everlasting and never decay In this respect as well as in other respects men and women after the resurrection when there shall be no more death or any alteration are said to be equall unto the Angels Luk. 20. 36. Their nature giveth proof hereof For Spirits are not subject to decay In regard of their disposition as it hath hitherto so it will for ever remain good and very forward thereunto They never yet yeelded to any evil nor ever waxed weary of any good nor ever repented them of doing the good which they had done They have hitherto constantly persisted and will for ever hereafter with like constancy persist in doing the will of their Lord and that without any interruption or intermission for a time or without revolt and apostacy for ever In regard of their constancy they are said to serve God day and night R v. 7. 15. And alwaies to behold his face Matth. 18. 10. Their unalterable Constancy is requisite because their Lord whom they serve is Iehovah that changeth not Mal. 3. 6. Even the Father of Lights with whom is no variablenesse neither shadow of turning Jam. 1. 17. Should the good Angels decay or fall away where should the immortal and immutable God have constant servants Man proved a rebell against his Lord So did many of the Angels which are turned into Devils By reason of their Fall God established the good Angels that stand and this is the true cause of their unalterable constancy §. 95. Of divine expressions of the Excellency of Angels THe excellency of Angels is further set out by sundry divine expressions whereby excellent things are illustrated by applying them to Angels as the tongue of Angels 1 Cor. 13. 1. Angels food Psa. 78. 25. thereby is meant the most excellent tongue and the most excellent food that can be as if Angels did speak with a tongue they would speak with such a tongue or if they did eat any food they would eat such food The excellency of God is set out by such like phrases as a Prince of God Gen. 23. 6. An host of God 1 Chron. 12. 22. A City of God Jon. 3. 3. A mountain of God Psa. 36. 6. Cedars of God Psa. 80. 10. By these phrases it is declared that the more excellent any thing is the more it appertaineth to God and the more any thing appertains to God the more excellent it is If Gods excellency be thus set forth surely the excellency of Angels must needs be very much amplified by the forementioned phrases §. 96. Of the functions of Angels in relation to God THe functions of Angels are comprised under the signification of this word Angels which signifieth Messengers and under that other word Ministers Their functions are many They may all be brought to three heads for they are such as are performed 1. To God their supreme Lord. 2. To the Sonne of God their Head 3. To Sonnes of men Christs members First The Functions which Angels perform to God are these 1. They attend Gods presence This they do for the honour of his Majesty and to set out his magnificence This their attendance is thus set out 1 King 22. 19. I saw the Lord sitting on his Throne and all the host of heaven standing by him on his right hand and on his left By the host of heaven Angels are meant 2. They follow the Lord whithersoever he goeth In this respect they are stiled the charets of God that is such as follow him for his service That Angels are thereby meant is evident by the Psalmists own expression of himself Psal. 68. 17. the charets of God are twenty thousand even thousands of Angels And the Lord is there said to be among them because they are ever about him whithersoever he goeth 3. They are Gods Messengers to be sent up and down on Gods errands Their usuall title Angel importeth as much And so much is expresly set down Ps. 104. 4. In this respect they are said to minister
Royall Scepter such as Kings only sway Other Commanders may have Scepters though not so properly as a King for mention is made of Scepters of Rulers in the plural number as Isa. 14. 5. Eze. 19. 11. Such a Scepter may be a Scepter of a City of a Tribe of a Province or of such a jurisdiction as he possesseth who holdeth the Scepter The equity of the former Scepter is thus set out a Scepter of righteousnesse which implieth that the King who swayeth that Scepter ordereth all things in his Kingdom most justly and righteously Order of matter requireth that the latter clause should be in the former place thus The Scepter of thy Kingdom is a Scepter of Righteousnesse But the Learned Languages place an elegancy in transposing the parts of a sentence According to the order of matter we will first speak of the Kingdom of Christ and then of the equity thereof §. 112. Of Christs Kingdom CHrists Kingdom is expresly mentioned in this phrase The Scepter of thy Kingdom The relative particle THY hath reference to Christ as was before shewed on this phrase Thy Throne § 106. Frequent mention is made of Christs Kingdom and that before he was exhibited in the flesh and since Before it was typified as by the Kingdom of other Kings of Iudah so in particular by the Kingdom of David 2 Sam. 7. 12 13 16. Isa. 9. 7. 16. 5. Jer. 23. 5 6. 33. 17. This Kingdom of Christ was also prophesied of before his Incarnation Gen. 49. 11 12 13. Numb 24. 17. Dan. 2. 44. Mic. 4. 8. After his exhibition in the flesh this Kingdom of Christ was published by his forerunner Mat. 3. 2. By Christ himself Luk. 4. 43. 8. 1. And by his Apostles Luke 9. 2. This Kingdom did the Apostles most set forth after Christs ascention Act. 8. 12. 20. 23. 28. 31. Christs Kingdom is that estate where Christ ruleth As God by his absolute power he reigneth over all creatures every where Psa. 103. 19. As Christ is God-man God manifested in the flesh All power is given unto him in heaven and earth Mat. 28. 18. yet hath Christ a peculiar Kingdom wherein he reigneth over a select people called out of the world who are a willing people Psa. 110. 5. This Kingdom is sometimes called the Kingdom of God Mar. 1. 14 15. And that in five especiall respects 1. By a kinde of excellency For excellent and eminent things are said to be of God as Gen. 23. 6. Psa. 87. 3. 1 Chr. 12. 22. Psa. 80. 10. 36. 6. Gen 30. 8. 2. In relation to the King thereof Christ Jesus who is true God Iohn 1. 49. Rom. 9. 5. 3. In opposition to Kingdoms of men Dan. 5. 21. Ioh. 18. 36. 4. In regard of the Laws priviledges and immunities thereof which are all divine and of God Deut. 4. 8. Rom. 14. 17. 5. In reference to the end thereof which is Gods glory Phil. 2. 9 10 11. It is also called the Kingdom of heaven Mat. 3. 2. 4. 17. and that in five other respects 1. To distinguish it from the Kingdomes of the world which the devils shewed to Christ Mat. 48. 2. To shew the kinde of the Laws Ordinances and appurtenances thereof which are all heavenly Heb. 9. 23. 3. To demonstrate the qualification of the subjects thereof whose inward disposition and outward conversation is heavenly Heb. 3. 1. Phil. 3. 20. 4. To set out the extent thereof It doth not only reach from Euphrates to Sihor as Solomons Kingdom did 1 King 4. 21. or from India to Ethiopia over 127. Provinces as Ahasuerus his Kingdom did Esth. 1. 1. but to heaven it self yea and that throughout the whole earth and the whole heaven Psae 135. 6. Mat. 28. 18. 5. To manifest the end of calling men into the Church which is Christs Kingdom of grace on earth that they might be fitted for heaven which is the Kingdom of glory Col. 1. 12. 13. 1 Pet. 1. 3 4. Well may the estate where Christ ruleth be accounted and called a Kingdom because all things which constitute a Kingdom appertain thereunto Such as these 1. An high supream Soveraign who is a true proper King an absolute Monarch which Christ is Isa. 9. 6. Psalm 2. 6. 1 Timothy 6. 15. 2. There be Subjects that take him for their King and willingly subject themselves to him Psa. 18. 44. 110. 3. 3. There is a distinct particular dominion or state in which that King reigneth and ruleth Psa. 2. 6. 4. There be Laws and Statutes whereby this Kingdom is governed the most righteous equall and prudent Laws that ever were These are registred in Gods Word the holy Bible Reade what is said of them Deut. 4. 8. Psal. 19. 7. 2 Tim. 3. 15 16 17. 5. There priviledges and immunities appertaining to this Kingdom such as never any Kingdom had the like Some of the priviledges are these 1. A right to the things of this world 1 Cor. 3. 22 23. 2. A free accesse to the Throne of grace at all times Eph. 2. 18. 3. 12. Heb. 4. 16. This priviledge will appear to be a great one if we well weigh the readinesse of him that sits on the Throne to accept us the abundance of blessings that are there treasured up and the assurance that the subjects of this kingdom have to attain their desires 3. A right to Christ himself and in him to all things that are his And what is not his Rom. 8. 32. 4. A right to heaven it self 1 Pet. 1. 4. Luk. 12. 32. Mat. 25. 34. The Immunities of Christs Kingdom are such as these 1. Freedom from all inconvenient and burdensome laws whether Ceremoniall Judiciall or Morall Rom. 7. 4. Gal. 4. 5. 2. From Sin Rom. 6. 18 22. We are freed from sinne 1. In regard of the guilt of it Rom. 8. 33. 2. In regard of the dominion and power of it Rom. 6. 14. 3. In regard of the punishment of it Rom. 8. 1. 3. From the sting of death 1 Cor. 15. 53. 4. From the power of Satan Heb. 2. 14. Who would not be of this kingdom What care should they have that are of it to abide in it and to say The Lines are fallen unto me in pleasant places yea I have a goodly heritage Psa. 16. 6. How sedulous should they be to bring others thereinto Cant. 8. 8. How conscionable ought the subjects of this Kingdom to be in walking worthy thereof Eph. 4. 1. Col. 1. 10. §. 113. Of the righteousnesse of Christs Kingdom THe Greek word joyned by the Apostle to the Scepter here mentioned signisieth rectitude streightness evenness It is opposed to crookedness roughness unevenness So doth the Hebrew word also signifie It is â—…itly applied to a Scepter which useth to be streight and upright not crooked not inclining this way or that way So as that which is set out by a Scepter namely government is hereby implied to be right and upright
made in the beginning then first began to be they were not before therefore not eternall But the Creator then being and making the world was before the beginning and had no beginning therefore eternall Here then is manifested the difference betwixt the Creator and creatures in reference to the beginning The Creator then was even as he was before He did not then begin to be but manifested himself to be what he was before But creatures then began to be what they were not before As the former reference of this phrase in the beginning to the Sonne refutes Samosatenus Macedonius Arius and other hereticks that denied the eternity of the Sonne of God so the latter reference thereof to creatures refutes Aristotle and other Philosophers who held the world to be eternall which is a point not only improbable but also impossible for then should there be no creatures A creature cannot be but created If no creature then all a Creator even one and the same with God himself Eternity and unity are convertible terms There can be but one Eternall as there is but one Almighty one Infinite yet from that position of the worlds eternity there would be more then one infinite For there must be an infinite number of souls of men and other things if the world were eternall in Adams time and all that have been since added to the world would make up more then infinite That grosse errour of the worlds eternity is so expresse against the light of nature as by many solid Arguments drawn from naturall principles other Heathen Philosophers have refuted it There were other Heretiques who had this conceit that the matter of the Elements of which the world was made was not made of God but was coeternal with God This conceit of the Eternity of prima materia the first matter out of which they say all things were at first created is as much against the light of Gods Word and the light of nature and as derogatory to the eternity of God as the former of the worlds Eternity Eternity is one of Gods incommunicable properties Whatsoever is made eternall beside God is made equall to God yea a very God §. 130. Of the extent of Heaven and Earth IN setting down the Creation two words are used which comprise in them all things that were made namely Heaven and Earth and that by two tropes one is a Metonymy whereby the continent is put for all things contained therein The other is a Synecdoche whereby a part is put for the whole The earth is the middle center of the whole world and the heaven is the uttermost circumference that compasseth all about so as all between them are comprised under them In this large sense these two words are oft used as Gen. 1. 1. 2 Kin. 19. 15. 2 Chro. 2. 12. Psa. 121. 2. Ier. 32. 17. Under this word earth the Sea and all waters below are comprised For the earth and sea make but one globe Gen. 1. 9 10. They were divided at first and so continue for the better use of man and of other creatures living on earth Thus not only all things that move upon the earth or grow out of the earth or are within the earth but also whatsoever is in the Sea or swims thereupon is to be understood under this word Earth There is mention made in Scripture of three heavens 1. The Air wherein birds and Fowls do fly wherein are the clouds also so as all the space betwixt the Earth and the Moon is called the first heaven 2. The Firmament wherein are all sorts which are called the host of Heaven Deut. 4. 19. is the second heaven 3. That invisible place where are the Angels and glorified Saints and the humane nature of Christ and where God doth most manifest his glory is the third heaven 2 Cor. 12. 2. Beyond this is nothing at all In regard of this distinction of heaven the purall number heavens is used Thus we see how these two words earth heavens may be put for all creatures As for the order of the words in setting Earth before Heaven the holy Ghost is not over-strict or curious in his method Though for the most part the heaven for excellency sake be set before the earth yet many times as here Earth is put before Heaven Iudg. 5. 4. Psa. 68. 8 Isa. 45. 12. Ier. 51. 15. Some probable Reasons may be given of putting Earth before Heaven as 1. The Earth was made before the visible Heavens Gen. 1. 10 14. 2. The Earth is set down as a Foundation of the world And foundations use to be first mentioned 1 King 6. 37 38. Ezra 3. 11. Zec. 4. 9. 3. The Earth is the Center of the world The Heavens the circumferences thereabout He beginneth therefore with the Center and proceeds to the circumferences 4. The Earth is mans habitation Act. 17. 26. From thence he beholdeth the Heavens Speaking therefore to men he first sets out the place of their habitation §. 131. Of the Earth being a Foundation THE Creation of the Earth is thus set out Thou hast laid the foundation thereof This is the Interpretation of one Greek word A Foundation from whence the Verb is derived signifieth that which is put under other things to support and bear them up It useth therefore to be sound solid strong and laid on firm and sure ground Luk. 6. 48. It is most frequently put for the foundation of an house which beareth up all the rest of the building 1 Cor. 3. 10 11 12. A foundation remaineth firm stable unmoveable The word here used is also translated thus grounded Eph. 3. 17. and setled 1 Pet. 5. 10. It is there joyned with two other words which signifie a fast fixing of a thing stablish strengthen and settle This phrase laid the foundation applied to the earth implieth two things 1. That the earth is the lowest part of the world It being the Center whatsoever is about it is over it Hereupon this word beareth is oft attributed to the earth as Deut. 4. 39. Iosh. 2. 11. 1 King 8. 23. Isa. 51. 6. Ier. 31. 37. Act. 2. 19. 2. That the earth is immoveable This inference is thus made upon this very phrase Who laid the foundations of the earth that it should not be removed Psal. 104. 5. In these and other like respects is this metaphor foundation oft attributed to the earth as Iob 38. 4. Psa. 82. 5. And the earth is said to be established and thereupon to abide Psal. 119. 90. 78. 69. By the stability of the earth sundry benefits accrew to the Inhabitants thereof 1. The constancy of the motions of the Heavens and of the host thereof is better observed and the admirable effects arising from thence are the better discerned 2. The stability of the earth is very usefull to Plants Beasts and Men that abide thereon The damages and mischiefs that fall out upon earthquakes give further
proof hereof It is a grosse errour of Aristarchus Samius Copernicus and other Philosophers who imagine that the earth continually moveth and that the heaven and the host thereof do but seem to our sight to move as the banks and trees thereon do to such as are in a Boat rowed with oars or in a Ship under Saiâ—… This conceit cannot stand with the metaphor of a Foundation here and in other places applied to the earth §. 132. Of Heaven the work of Gods hand THat which is here spoken of the Heavens in relation to God The Heavens are the works of thine hands is to be taken metaphorically by way of resemblance to men who use with their hands to make what they make Of the second Temple it is thus said Zerubbabel hath laid the foundation of this house his hand shall finish it Zec. 4. 9. and wonders are said to be done by the hands of the Apostles Act. 14. 3. Men work with their hands Eph. 4. 27. And they do other things with their hands Hereupon Idolaters are said to make Idols with their hands Isa. 31. 7. and Idols are stiled the work of mens hands Isa. 37. 19. Jer. 10. 3 9. yea the benefit that ariseth from the thing men do is called the fruit of their hands Pro. 31. 31. and the labour of their hands Psa. 128. 2. In allusion hereunto the things which God doth or maketh are said to be the work of his hands and his hands are said to make them Job 10. 38. Because men know not how any should see without eye hear without ears speak without a mouth tred without feet do this or that without hands eyes ears mouth feet hands and other parts of man are attributed to God 1 Pet. 3. 12. Num. 12. 8. Lam. 3. 34. Psa. 119. 73. But to shew that properly God hath no hands his works are oft said to be without hands Dan. 2. 34 45. 8. 25. Job 34. 20. Yea herein lieth a difference betwixt the things of God and men that they are without hands but these with hands Col. 2. 11. Eph. 2. 11 Heb. 9. 11 24. Yea in proper speech the heaven it self that here metaphorically is said to be the work of Gods hand is elsewhere said to be made without hands 2 Cor. 5. 1. Act 17. 24. §. 133. Of Anthropomorphites THE Anthropomorphites do hereupon erre not knowing the Scriptures nor the power of God in that they literally and properly apply to God such parts of men as are metaphorically and only by way of resemblance for teaching sake attributed to him They feign God to themselves by a carnall cogitation to be after the Image of a corruptible man and that God is altogether a body imagining that whatsoever is not a body is no substance at all But they are much deceived For Spirits are not only true substances but every way the most excellent substances Bodilinesse doth but adde grossenesse heavinesse drowsinesse and sundry other weaknesses to a substance Concerning the members of God which the Scripture frequently mentioneth that no man should beleeve that we according to the form and figure of flesh are like to God the same Scripture saith that God hath wings which we have not Therefore when we hear of wings we understand protection Psa 9. 4. So when we hear of hands we must understand operation and if the Scripture mentions any other like thing I suppose it to be spiritually understood §. 134. Of the Reasons why the Heavens are said to be the works of Gods hands THE Heavens are here and in other Scriptures expresly said to be the works of Gods hands In that 1. They were made as well as the earth There be that grant that the earth and the things here below had a beginning but imagine that the heavens and the things therein were eternall without beginning The very first verse of the Bible expresly disproves this errour for there it is expresly said that the Heaven was created So also in sundry other places 2. God himself made the Heavens They were the work of his own hands made by his own power nâ—… by Angels as the Menandrians Saturnirians Cerinthians Merinthians and other hereticks thought Nor were they made by the casuall concurrence of certain motes which they call Atomi as Democritus Lucippus and other Epicurean Philosophers dreamed They imagined their Atomi to be small indivisible bodies such as appear in the Sunne-beams when the Sunne shineth through an hole They say that by the conjunction of these all things at first were made and that into these all things at last shall be dissolved 3. The heavens were made without instruments even with Gods hands and nothing else It is one of the Epicurean Philosophers Arguments against the making of the Heavens that there could not be sufficient instruments for effecting so great a work What iron tools saith he what leavers or crows what Ministers could be had to help on so vast a fabrick O blinde and stupid Philosopher that can no better discern between divine and humane works Betwixt the first creating of things by God and the after-making of things by man God had no need of any help at all 4. The Heavens are as a canopy to cover all the earth For the use of hands especially when both hands are used is to stretch a thing and to spread it abroad The Lord in expresse terms saith My hands have stretched out the heavens Isa. 45. 12. These phrases of stretching forth and spreading out the Heavens are oft attributed unto God as Isa. 40. 22. Ier. 41. 15. Psa. 104. 2. Iob. 9. 8. 37. 18. 5. Great diligence was used in making the heavens Mention of hands in the plurall number implieth thus much For carefull and diligent persons will put both their hands to what they do Slothfull and carelesse persons will use but one hand and put the other into their bosome or pocket Pro. 9. 24. 26. 15. 6. The Heavens being said to be the work of Gods hand imply the great power of God who with his hands that is by himself can make so fair and great a work as the Heavens are Therefore the Heaven is called the Firmament of his power Psa. 150. 1. And God is said to have made the Heaven by his great power and stretched out arm and thereupon it is inferred that there is nothing too hard for him Jerem. 32. 17. 7. The heavens bear the cleavest evidence of Gods excellencies Psa. 8. 3. 19. 1. Of a picture made by Apelles which was admirable in all mens eyes they said This is the work of Apelles hands §. 135. Of the resolution of the tenth Verse Verse 10. And thou Lord in the beginning hast laid the foundation of the Earth and the Heavens are the works of thine hands THE connexion of this verse with the former set out by this copulative particle And manifesteth an addition of another argument to prove the same point Hereof see §
77. The Summe of this Text is The Creation of things Two speciall Points thereabout are here noted 1. The Creator that made all 2. The Creatures that were made In setting out the Creator observe 1. The manner of attributing this work unto him by an Apostrophe THOU See 106. and 125. and 127. in the end 2. The Title given unto him LORD In the creatures note 1. What is common to all 2. Wherein they are distinguished one from another Two things are common to all 1. The same Lord that made all implied in this copulative AND. 2. The same time wherein all were made In the beginning There are also two things wherein the creatures differ 1. Their distinct kindes Earth Heaven 2. Their distinct ends One to be as a foundation Laid the Foundation The other to be as a cover over all and conspicuously to manifest the glory of God in this phrase The work of thine hands §. 136. Of the Observations arising of the tenth verse I. CHrist is Iehovah The Title Lord importeth as much See § 128. II. Christ is the Creator of all Joh. 1. 2. Col. 1. 16. III. The beginning of time was at the Creation For this phrase In the beginning hath reference to the Creation Before that there was no time See § 129. IV. Christ was eternall He made the things that were made in the beginning So as he was before them and before the beginning Therefore without beginning and eternall See 119. V. The Earth was made For when the foundation of it was laid it was made See 131. VI. The earth is immoveable See 131. VII The Heavens were made as well as the earth See 132. VIII The same Lord that made Earth made also the Heavens The copulative particle AND which here knits heaven and earth together demonstrates the truth of these two doctrines IX All creatures are within the compasse of heaven and earth These two kindes are here put for all creatures whatsoever See 130. X. Christ can establish and turn about what he will The earth is a massie and ponderous piece and hath nothing to rest upon but the air yet is it there laid as a foundation and remains unmoveable The heavens are of an incomprehensible bignesse yet he maketh them continually to run about Of other Observations arising from this phrase The works of thine hands See § 131. §. 137. Of the difference betwixt Christs and creatures immutability HEB. 1. 11 12. They shall perish but thou remainest and they all shall wax old as doth a garment And as a vesture shalt thou fold them up and they shall be changed but thou art the same and thy years shall not fail OUT of Psa. 102. ver 26 27. the Apostle produceth another proof of Christs excellency taken from his immutability and unchangeablenesse And to shew that even herein Christ surpasseth all creatures the point is set down by way of opposition The creatures are mutable but Christ is immutable Therefore more excellent This relative They being in Greek of the Masculine gender hath particular reference to the heavens in the latter end of the former verse which word is also of the same gender Yet withall it includeth the earth before-mentioned and all things in heaven and earth not the Angels themselves excepted For it is the most principall scope of the Apostle to advance Christ above Angels as ver 4 5. 6 7. Object There are many creatures that shall never perish The earth abideth for ever Eccl. 1. 4. That which is said of the Sunnes and Moons continuance for ever Psal. 72. 5 17. 89. 37. may be applied to heaven and all the host thereof The Sunne and Moon endure throughout all generations It shall be established for ever as the Moon c. The Angels also even the good Angels are still and ever will continue as they were at first created They were the evil Angels that kept not their first estate but left their own habitation Jude v. 6. Answ. 1. This phrase for ever is sometimes put for the worlds continuance Mat. 11. 14. Thus though the fore-mentioned creatures continue firm and stable all the time of this world yet at the end of the world they may be altered as the earth and heaven and hosts thereof See § 137 139. 2. As for Angels they have indeed from their beginning continued and shall everlastingly continue in the same estate and condition yet there is a great difference betwixt Christs immutability and theirs For 1. Christ was as he is from all eternity Psa. 90. 2. Pro. 8. 22. c. But Angels had a beginning Col. 1. 16. before which they were not what now they are 2. Christ was originally of and by himself as he is Angels not so Christ made them Angels He might have made them mortall and mutable creatures 3. Christ by his own power and wisedom continueth the same that he is Angels are confirmed and established by Christ Eph. 1. 10. 4. Comparatively it is said of Christ Who only hath immortality 1 Tim. 6. 16. So it may be said also of him who only hath immutability The creatures excellencies compared with the excellencies of Christ are as the light of the Moon and Stars and as artificiall lights compared to the light of the Sun none of them are seen in the bright shining of the Sunne so the immutability of the creatures is as no immutability compared to Christs §. 137. Of the different manner of creatures perishing THE Hebrew word translated perish is put for any kinde of perishing whether by degrees or at once Things that rot consume by little and little In this sense this word is applied to the memoriall or name of wicked men which is said to perish Psa. 9. 6. in that by little and little they are clean forgotten and thus said to rot Pro. 10. 7. Things that rot by degrees come to nought At once things are said to perish when they are suddenly destroied Thus a righteous man is said to perish Isa. 57. 1. that is suddenly to be taken away as Ezechiels wife was with a stroak Eze. 24. 16. So the Greek word used by the Apostle is sometimes put for a suddain destruction as Luk. 17. 27 29. where it is applied to those that perished by the Floud and by fire and brimstone from heaven It is also put for withering by degrees as the grace of a flower perisheth Jam. 1. 11. There are some who conceive that earth and heaven do waste by degrees and through continuance of ages do wax old and fail They say that there is not now that clearnesse of light nor vigour of Stars that was in former times and that the strength of the earth doth every year decay Others are of opinion that the heaven and all the Host thereof still retain that vertue vigour and strength which they had when they were first made and that the earth though in the superficies of it whereon men and beast tread
himself to sit at Gods right hand but Iehovah that said to him Sit on my right hand glorified him herein God hath highly exalted him and given him a Name which is above every Name God was pleased thus highly to exalt his Sonne in sundry respects 1. In regard of that entire love which as a Father he did bear to a Sonne Ioh. 3. 35. 5. 20. 2. In regard of the low degree of Christs humiliation Philip. 2. 8 9. Ephes. 4. 9 10. 3. In regard of that charge which Christ undertook to provide for his Church and to protect it Hereunto is he the better enabled by that high advancement Mat. 28. 18 19 20. Ioh. 17. 2. 4. In regard of the Saints who are Christs members that they might with stronger confidence depend on him Psa. 80. 17 18. 2 Tim. 1. 12. 5. In regard of his enemies that he might be the greater terrour unto them and be more able to subdue them Psa. 110. 2. §. 150. Of Christs continuance at Gods right hand TO the greatnesse of Christs dignity is added his continuance therein which is until one principall end of his high advancement shall be accomplished which is the subduing of all his enemies This word until though it point at a time how long Christ shall retain his dignity yet it setteth not down a date thereof or a period thereto For it hath not alwaies reference to the future time as excluding it but to that whole space of time that is to passe to the accomplishing of the thing mentioned including in it all that space of time and that because the question is concerning it alone as where Christ saith Till heaven and earth passe one jot or one tittle shall in no wise passe from the Law Mat. 5. 18. his meaning is not that the Law shall passe when heaven and earth passe away but that so long as the world continueth the Law shall remain to be the rule of righteousnesse This word until oft implieth rather a deniall of a determination then an affirmation thereof as 2 Sam. 6. 23. where it is said that Michal had no childe until the day of her death None will imagine that after her death she had any but because the question of having a childe must be about the time of her life this phrase Until the day of her death is used In the same sense a like phrase of the Virgin Maries bringing forth the Lord Jesus is used Mat. 1. 25. Joseph knew her not till she had brought forth her first born Sonne that is he never knew her Thus is this word until here to be taken Sit on my right hand until I make thiâ—…e enemies my footstool Sit till then and ever after that So as here is implied an everlasting continuance of Christs dignity If until all his enemies be subdued then for ever For what shall hinder it when there be no enemies Will his Subjects hinder it Will his members that are advanced with him hinder it Will good Angels whose Ministry is made the more glorious thereby hinder it Will his Father whose love and respect to him is unchangeable and everlasting hinder it Obj. Subduing of enemies is here set down as the end of Christs sitting at Gods right hand when that end is accomplished there will be no need of his sitting there Answ. Though subduing of enemies be one end yet it is not the only end Sundry other ends have have been noted before § 149. It will be requisite that Christ having to the full accomplished all things that were to be done or endured for mans full redemption and eternal salvation should for ever retain that dignity whereunto he was advanced after he had accomplished all To depart from any part of his dignity at any time would be some impeachment of his glory Object 2. It is expresly said that when the end cometh the Sonne shall deliver up the Kingdom to God the Father And when all things shall be subdued unto him then shall the Sonne also himself be subject c. 1 Cor. 15. 24 28. The Answer to these words is set down before § 109. §. 151. Of Christs Enemies THE time of Christs sitting at Gods right hand being thus expressed Until I make thine enemies thy footstool plainly declareth that Christ hath enemies and shall have enemies so long as this world continueth These enemies are not only such as directly oppose Christ himself as the Scribes and Pharisees Priests and Rulers among the Jews who at length brought him to that shamefull death upon the Crosse Act. 2. 23. or as Saul who afore his taking up into heaven thought with himself that he ought to do many things contrary to the Name of Iesus Act. 26. 9. and Iulian who with his breath breathed out this scornfull Title against Christ O Galilean thou hast overcome but also such as revile wrong oppresse or any way persecute the Church of Christ or any of the members of his body It was in relation unto them that Christ said to Saul when he breathed out threatning and slaughter against the Disciples of the Lord Saul Saul why persecutest thou me Act. 9. 1 4. for beleevers are so united unto Christ as members unto an head Ephes. 1. 22 23. and thereupon it is that he that toucheth them toucheth the apple of his eye Zech. 2. 8. That we may the better discern who and what these enemies are I will endeavour to rank them out as it were in battle array In a well set army there is a Generall and under him Colonels Captains Lieutenants Majors Corporals Ancients Trumpeters Drummers Scouts and of Souldiers there useth to be a Van-guard man Battalio Reer right and left Wings and Ambushments The Generall is that great Dragon and old Serpent which is called the devil and Satan Rev. 12. 9. Colonels Captains and other Commanders and Officers who whet on and embolden all such as take part with Satan are all sorts of infernall spirits and fiends of hell The Van is made up of Athiests Idolaters Persecutors and other like open and impudent enemies of the Church The Battalia consists of all manner of prophane and licentious persons In the right wing are all the lusts of the flesh in the left all the honours and pleasures of the world In the Reer follow sinne death grave and hell it self with such like mortall enemies and their deadly instruments In ambushment lie hypocrites false brethren corrupt teachers and treacherous Politicians There being such enemies it much concerns us to be very watchful against them and to take heed of security And we ought to be strong in the Lord and in the power of his might Eph. 6. 10. Yea we ought alwaies to be prepared and stand armed with the whole armour of God Eph. 6. 13. c. Obj. Christ on his Crosse having spoiled Principalities and Powers made a shew of them openly triumphing over them in it Col. 2. 14 15. And when he ascended
up on high he led captivity captive Eph. 4. 8. By captivity are meant such spirituall enemies as held men in captivity By leading captive is meant a conquest und triumph over them If Christ did this on his Crosse and at his Ascention how do they still remain enemies Answ. 1. Though they be made captives yet still they retain the minde and disposition of enemies and so are indeed enemies 2. Though they be overcome and triumphed over yet the Lord voluntarily suffers them to try what they can do He suffers them to fight and to assault his members but so as he himself remains the Moderator of the fight to pull them back to beat them down as he pleaseth as Bearhards that have their Bears at command will suffer them to fight with their dogs But when the Church is fully perfected then shall they be so destroyed as they shall not so much as assault any of the members of Christ. §. 152. Of the Churches encouragement against her enemies IT is a ground of great comfort and encouragement to the Church that her enemies are Christs enemies She may be sure of sufficient protection To Christ all the fiends of hell and all the wicked in the world are nothing He that in the daies of his flesh with a word of his mouth caused a multitude that came to apprehend him to go backward and fall to the ground Joh. 18. 6. can with a blast of his nostrils now that he is at the right hand of his Father drive all his enemies into hell how many and how mighty soever they be Besides the Lord Christ hath an absolute command over all in heaven and earth to use them as his instruments to annoy his enemies They fought from heaven the Starres in their courses fought against Sisera Iudg. 1. 20. The waters above and below met together to drown the old world Gen. 7. 11. Fire and Brimstone fell from Heaven and destroied sundry Cities Gen. 19. 24. The earth opened and swallowed up sundry rebels Numb 16. 32. Frogs Lice Flies Grashoppers and sundry other creatures destroyed the Egyptians Exod. 8. 6. c. The Sea overwhelmed Pharaoh and his whole host Exod. 14. 28. The Lord can make his enemies destroy one another 2 Chron. 20. 23 24. Thus there wants no means for the Lord when he pleaseth to destroy his Churches enemies But yet if by reason of the foresaid Army of enemies they seem terrible unto us it will be usefull to take notice of an Army more mighty and better prepared and furnished for our defence For Michael hath his Army as well as the Dragon hath his Rev. 12. 7. This latter Army in opposition to the former may be thus set forth The Generall is the Lord Christ his Colonels Captains and other Officers which direct and encourage Christs Souldiers are all sorts of Angels In the Van are Martyrs Confessors and such as manifest more might and courage in suffering then the stoutest enemies in persecuting In the Battalia stand all zealous Professors of the truth In the one Wing against the flesh and the lusts thereof stands the Spirit and the gifts and graces of it In the other Wing against the world and the vanities thereof stands faith hope and the powers of the world to come with all manner of blessings accompanying the same In the Rear against sinne death and the other mortall enemies stands Christs Obedience passion buriall resurrection ascension intercession with the merit vertue efficacy and power of them all To prevent all ambushments are such as are made wise by the Word of God as David was Psa. 119. 98. and Neh. 6. 7. c. Now set Army to Army Squadron to Squadron foot to foot weapon to weapon and judge on which side there is greatest assurance of victory On the forementioned grounds we have cause to say Fear not they that he with us are more then they that be with them 2 King 6. 16. §. 153. Of Gods putting down Christs enemies COncerning the foresaid enemies the Father saith to his Sonne I make thine enemies thy footstool or as it is Psa. 110. 1. I will make c. The present and future tenses are oft put one for the other Both being used by the same Spirit one by the Prophet the other by the Apostle implieth that God doth now and ever will continue to subdue the enemies of Christ. Obj. It is said 1 Cor. 15. 25. that Christ must reign till he hath put all enemies under his feet Answ. 1. Though the Father and the Sonne be distinct persons yet they are of one and the same nature and in that respect the same action is attributed to the one and the other My Father worketh hitherto and I work And what things soever the Father doth these also doth the Sonne likewise Joh. 5. 17 19. for as they are one in essence so in minde and will and works 2. Matters are spoken of Christ sometimes in relation to his divine nature sometimes to his humane nature and sometimes to his Office or Mediatorship which he performeth in his person as God-man In relation to his divine nature he himself putteth all enemies under his feet 1 Cor 15. 25. In relation to his humane nature which retains the essentiall properties of a man the Father makes Christs enemies his footstool For the humane nature is finite only in one place at once All the excellencies thereof though far surpassing the excellencies of other creatures are in measure with a certain proportion That which is said of Gods giving the Spirit to Christ not by measure Joh. 3. 39. is to be understood comparatively in reference to all other creatures They have the measure of vessels Christ hath the measure of a fountain which may be accounted without measure Notwithstanding this fullnesse of Christ in relation to his humane nature God is said to advance him to assist him to do this and that for him So here God is said to make his enemies his footstool This act of God may also have relation to the office of Christ as he is Mediatour For in that respect he is under the Father and depends upon the Father and is assisted by the Father Because sometimes in relation to Christs humane nature this act of subduing Christs enemies is attributed to the Father and sometimes in relation to his divine nature it is attributed to himself this Apostle useth an indefinite word of the passive voice be made till his enemies be made his footstool Heb. 10. 13. For the phrase here used and applied to the Father it declareth this act of subduing all manner of enemies to be a divine act done by a divine power so as all the power of all enemies if it could be united together could not stand against this power Who would set the briars and thorns against God in battel He would go through them he would burn them together Isa. 27. 4. This is it that makes the devils to tremble Iam. 2.
96. The Apostle therefore may here have reference to the Law and that may be one word of Angels here meant But this must not be restrained only to the giving of the Law but rather extended to other particulars also which at other times Angels delivered from God to men For before the Gospel was established in the Christian Church God frequently delivered his will to men by the ministry of Angels as we shewed in the first Chapter § 96. And wheresoever any judgment was executed upon any person for any light esteem of that message which was brought by an Angel the same may be here understood and applied to the point in hand §. 10. Of the respect due to Gods Word by any Minister delivered SOme take the word Angels in the larger sense for any manner of messengers from God that brought his Word to his people Of this large extent of Angels see on the first Chapt. § 79 82. If Angels be here thus largely taken under the word of Angels may be comprised every declaration of Gods will by any Minister whether ordinary as Prophets and Levites or extraordinary as Prophets or coelestial as the heavenly spirits For the word or message of any messenger sent of God is to be received as spoken by God himself Isa. 13. 20. Gal. 4. 14. 1 Thes. 2. 13. In this sense the comparison will lie betwixt the Ministry of Gods Word before the exhibition of Christ and after it and proves the ministry of the Word since Christ was exhibited to be the more excellent This comparison will well stand with the main scope of the Apostle which is to incite Christians to have the Gospel and the Ministry thereof in high esteem But that which the Apostle hath delivered in the former Chapter and further delivereth in this Chapter ver 5 7 16. of coelestial Angels clearly manifesteth that such heavenly spirits are here principally intended By just and necessary consequence it may be inferr'd that the word of all Gods Ministers before the time of the Gospel was such as the word of Angels is here said to be stedfast c. §. 11. Of the stedfastnesse of Gods word OF the foresaid word of Angels it is said that it was stedfast that is firm stable inviolable that which could not be altered that which might not be opposed gainsaid or neglected It is attributed to Gods promise which never failed Rom. 4. 16. to an Anchor that fast holdeth a ship Heb. 6. 19. and to a Testament ratified by the Testators death which no man altereth Heb. 9. 17. Gal. 3. 15. The reason hereof resteth not simply on the authority or infallibility of Angels who delivered the word but rather on the authority and infallibility of the Lord their Master who sent them For the word of an Angel was the word of God as the word of the Lords Prophet was the word of the Lord 1 Sam. 15. 10. and as the word of an Ambassadour or of an Herauld is the word of the King or of him that appointed him For if they be faithfull as good Angels are they will deliver nothing but that which is given them in charge and that they will also deliver in the Name of their Master that sent them The word of Angels therefore being the word of the Lord it must needs be steadfast For with the Lord there is no variableness neither shadow of turning James 1. 17. I am the Lord saith God of himself I change not Mat 3. 6 §. 12. Of the stedfastness of the severall kindes of Gods Law SOme object the abrogation of the Law which is said to be delivered by Angels against the stedfastness thereof For a fuller Answer hereunto I will endeavour to shew in what respect the several kindes of Gods Law may be said to be stedfast notwithstanding any abrogation of any of them Gods Law is distinguished into three kinds Iudiciall Ceremoniall and Morall 1 The Iudiciall Law was steadfast so long as the Polity to which the Lord gave it continued 2 The Ceremoniall Law was steadfast till it was fully accomplished in the truth and substance thereof and in that accomplishment it remains everlastingly steadfast 3 The Morall Law which is here taken to be especially intended was ever and ever shall be a steadfast and inviolable Law It endureth for ever Psal 19. 9. This is it of which Christ thus saith It is easier for heaven and earth to pass then one title of the Law to fail Luke 16 17. Indeed Christ hath purchased for such as believe in him a freedom from the Law in regard of sundry circumstances Such as these 1 In regard of an end for which it was at first instituted namely to justifie such as should in themselves perfectly fulfill it The end is thus expressed The man which doth those things shall live by them Rom. 10. 5. The man namely he himself in his own person not by another nor a Surety for him Which doth namely perfectly without failing in any particular Those things namely all the things in their substance and circumstances that are comprised in the Law Our freedom from the Law is thus expressed We have beleeved in Iesus Christ that we might be justified by the faith of Christ and not by the works of the Law Gal. 2. 16. 2 In regard of the penalty of the Law which is a curse for every transgression according to this tenour thereof Cursed is every one that continueth not in all things which are written in the Book of the Law to do them Gal. 3. 10. Our freedom from this curse is thus set down Christ hath redeemed us from the curse of the Law being made a curse for us Gal. 3. 13. And thus There is no condemnation to them which are in Christ Iesus Rom. 8. 1. 3 In regard of the rigor of the Law which accepts no endeavours without absolute perfection The tenour of the curse imports as much for it pronounceth every one cursed that continueth not in all things Gal. 3. 10. Our freedom from this rigour is thus exemplified If there be first a willing minde it is accepted according to that a man hath and not according to that he hath not 2 Cor. 8. 12. 4 In regard of an aggravating power which the Law hath over a naturall man For a naturall man committeth sin even because the Law forbids it and in despite of the Law and thus the Law makes sinne exceeding sinfull Rom. 7. 13. From this we are freed by the grace of Regeneration whereby we are brought to delight in the Law of God after the inward man and with the minde to serve the Law of God Rom. 7. 22 25. But notwithstanding our freedom from the moral Law in such circumstances as have been mentioned that Law remaineth most steadfast and inviolable in the substance of it which is an exact form and declaration of that which is good and evil just and unjust meet and unmeet and of what is due
he observed that God had utterly forsaken Saul and thereupon took the boldnesse to foretell that the Lord would deliver Israel into the hand of the Philistims and that Saul and his sons should be with Samuel who was then dead that is they should be dead also 1 Sam. 28. 19. Obj. 7. St Paul saith that the coming of Antichrist is after the working of Satan with all power and signes 2 Thess. 2. 9. Answ. In the next clause it is added and lying wonders This last clause shews that the signes before mentioned were but counterfeit not true miracles Papists who are the Antichristians do exceed above all others in counterfeting miracles which are but plain deceits and illusions It remains notwithstanding all that hath been or can be Objected that God alone doth true miracles Whatsoever the Lord pleased that did he in heaven and in the earth in the seas and all deep places Psal. 135. 6. and so can he still do While we have God for our God we need not fear nor faint by reason of any danger or want for means but when we know not what we do to lift up our eyes upon him 2 Chron. 20. 12. And in faith to say God will provide Gen. 22. 8. we ought on this ground to be of the minde of those three faithfull servants of God who by a King were threatned with a burning fiery furnace and say Our God whom we serve is able to deliver us from the burning fiery furnace and he will deliver us Psal. 46. is worthy our serious and frequent meditation for this purpose It is by many stiled Luthers Psalm because Luther oft said it and sung it especially in the time of any trouble So trust to the power of God in all straits as ye subject to his Will and prescribe no means to him but referre the manner of working to his Wisdome For he hath said I will never leave thee nor forsake thee Heb. 13. 5. §. 30. Of Gods bearing witness to his Word by his Works OF those works which could not be done but by God himself it is said that God did bear witness thereby For such works do evidently demonstrate that such a word is Divine Gods words sent from God himself The greater the works are the more excellent and more sure is the word that is ratified thereby To bear witness to a thing is to confirm the truth of it The word which the Apostle here useth is a double compound The simple verb signifieth to witnesse a thing Iohn 1. 7. The compound to adde testimony to testimony or to adde a testimony to some other confirmation as 1 Pet. 1. 12. The double compound to give a joynt testimony or to give witnesse together with another So much signifies another like Greek compound used by the Apostle Rom. 8. 16. and translated bear witnesse with Thus God by his works did witnesse with his Sonne and with his Apostles to that Gospel which they preached Gods works give a most clear and sure evidence to that for which they are wrought or produced When the people saw how God had led them through the depths and how the waters had covered their enemies then they believed his words Psal. 106. 9 11 12. When others saw the fire that upon Elijahs prayer fell from heaven they fell on their faces and said The Lord he is God The Lord he is God 1 Kin. 18. 39. When the widow of Zarephath saw her son that was dead restored to life by Elijah she said Now by this I know that thou art a man of God and that the word of the Lord in thy mouth is truth 1 Kin. 17. 24. On such a ground saith Nicodemus to Christ We know that thou art a Teacher come from God for no man can do these miracles that thou doest except God be with him John 3. 2. When the Jews had seen the miracle that Jesus did they said This is of a truth that Prophet that should come into the world John 6. 14 On this ground doth Christ oft produce his works to witnesse who and what he was The works which the Father hath given me to finish the same works that I do bear witnesse of me that the Father hath sent me saith Christ Iohn 5. 36. And again The works that I do in my Fathers Name they bear witnesse of me Thereupon he addeth Though ye believe not me believe the works Iohn 10. 25 38. This witnesse that God hath given gives good evidence of his speciall care over his Church in that he laboureth so much to establish her in the Word of Salvation For he thought it not enough to have the Gospel once published though it were by his Sonne or to have it further confirmed by other witnesses and those many but he further addeth other witnesses even his own Divine Works which may well be accounted witnesses for they have a kinde of voice according o that which the Lord himself saith It shall come to passe if they will not believe thee neither hearken to the voice of the first signe that they will believe the voice of the later signe Papists upon this kinde of witnesse by miracles do exceedingly insult against Protestants and that in two especiall respects 1. In regard of a pretence of many miracles wrought for confirmation of their Church and their Doctrines 2. In regard of the want of miracles among Protestants whence they infer that we have neither true Church nor true Ministry To the first ground of their insultation I Answer that they prove themselves thereby if at least the kinde of their miracles be throughly examined to be plain Antichristians For whosoever shall judiciously reade their Legends and Authors that have written of their miracles shall finde them so ridiculous as they plainly appear to be lying wonders And the Apostle saith that the coming of Antichrist is after such a manner 2 Thess. 2. 9. As for the other part of their insultation I Answer that we have all the miracles that Christ and his Apostles did to confirm our Church our Ministry and Doctrine For our Church is built upon Christ the chief corner stone and upon that Foundation which his Apostles laid And our Ministry is according to the order which Christ and his Apostles have ascribed unto us and our Doctrine is the same which Christ and his Apostles preached What need we then any other Confirmation then that which is here set down by our Apostle Indeed if we joyned new Articles of Faith or preached another Gospel then they did or had another way of Ordaining Ministers then they have warranted unto us miracles would be necessary for confirming such new things §. 31. Of Signes Wonders and Miracles THe means whereby God did bear witnesse to the Gospel are set out in four words Signes Wonders Miracles Gifts The three former set out the same things 1. Signs according to the notation of the word imply such externall visible
hath the supream and absolute power to confer jurisdiction upon any or to withhold it from any and that is God For this relative HE hath reference to him that is mentioned in the verse immediatly going before thus God bearing witness The argument may be thus framed He to whom God hath put in subjection the world to come is more excellent then they to whom he hath not put it in subjection But God hath put the world to come in subjection to Christ and not to Angels Therefore Christ is more excellent then Angels The later part of the assumption is in this verse The former part in the verses following §. 41. Of the world to come THe word translated world properly signifieth a place inhabited For it is derived from a Nown that signifieth an house or habitation and from a Verb that signifieth to dwell or inhabit it is another word then that which was used chap. 1. v. 2. and translated worlds For that word hath reference to the time wherein all things were made and continue See chap. 1. § 18. but this hath reference to the place wherein men dwel It is the same word that is used chap. 1. § 66. But it is here used in another sense There it was put for the earth but here it is metonymically put for inhabitants not in earth only but in heaven also And in reference to earth by a Synecdoche the better part of inhabitants thereon are meant namely Saints Psal. 37. 11. Matth. 5. 5. In this sense another word translated world is also used 2 Cor. 5. 19. The world then in this place is put for the Church which compriseth under it the whole number of Gods Elect called or to be called In this sense it is also called the Kingdom of God Matth. 6. 33. The Kingdom of his Son Col. 1. 13. The Kingdom of heaven Matth. 3. 3. That this word world is in this place so used is evident by this epethete to come added thereto For this world is to be considered either in the inchoation and progress thereof or in the consummation and perfection of it In the former respect it is stiled the world to come in reference to the Saints that lived before Christ was exhibited in the flesh and longed to see this world Matth. 13. 17. Iohn 8. 56. 1 Pet. 1. 10 11. Thus Iohn the Baptist after he was born and exercised his ministry is said to be Elias to come Matth. 11. 14. in reference to a former Prophesie Mal. 4. 5. In the â—…atter respect this world is said to come in reference to such Saints as have grace begun in them but cannot have it perfected till this life be ended So as in regard of the perfection both of particular members and also of the whole mysticall body this world even now since Christ exhibited is truly said to come Thus is this title to come oft used as Matth. 12. 32. Eph. 1. 21. In like respects all things under the Gospel are said to become new 2 Cor. 5. 17. §. 42. Of appropriating the world to come to the later times COnsidering that the Saints who lived before Christ was exhibited were members of the true Church and mysticall body of Christ this Question may be moved How in reference to them the world is said to come Answ. Many things in case of difference betwixt the time of the Law and Gospel are to be taken comparatively and that as in other cases so in this particular 1. Christ under the Law was in so many types and shadows typified out unto Saints then living as they could not so fully and clearly discern him as now we do 2. Their faith in the Messiah was grounded on promises of him to come but our faith is setled on Christ actually exhibited He is now in his humane nature really setled on his throne and in that respect this world that was then to come is more fully made subject to him 3. In regard of the number of those that under the Gospel are made subject to Christ the Christian Church may be counted a world and that in comparison of the number of those that were under the Law For they made but a small Nation §. 43. Of being put in Subjection THis phrase put in subjection is the interpretation of one Greek word but a compound one which properly signifieth to put under The simple Verb signifieth to appoint place or set in order It is used to set out Gods ordaining persons to life as many as were ordained to eternall life beleeved Acts 13. 48. and mens determining matters Acts 15. 2. and appointing place and times Matth. 28. 16. Acts 28. 23. The Preposition with which the word is compound signifieth under Answerably it is translated put under We see not yet all things put under him v. 8. Now they who are by him that hath authority put under another are brought to be in subjection to him It is therefore in this sense applied to subjects and servants 1 Pet. 2. 13 18. To wives 1 Pet. 3. 1. To children Luke 2. 51. To the Church Eph. 5. 24. It here importeth two things 1. Soveraignty and authority on Gods part who is here said to put under This is exemplified v. 8. Thus may such as are most unwilling to be brought under be put in subjection as the devils themselves Luke 10. 17 20. 2. Duty on the Churches part in a willing submitting of it self to Christ. In this respect wives are charged to submit themselves to their own husbands as the Church is subject unto Christ Eph. 5. 22 24. In both these respects are the good Angels subject unto Christ 1 Pet. 3. 23. â—… §. 44. Of the subjection denied to Angels THis honour to have the Church put into subjection to them is expresly denied to Angels so saith this Text He hath not put in subjection unto Angels the world to come That honour which God the most high supream Soveraign over all vouchsafeth not to a creature is denied to him he hath no right to it Were it meet that he should have it the wise God would bestow it on him Angels are of creatures the most Excellent Of the Excellency of Angels See chap. 1. § 40 85. yet this world to come consisting of such inhabitants as are mystically so united to Christ as they make one Body with him which Body is called Christ 1 Cor. 12. 12. are too excellent to be put in subjection to any but Christ who is the true and only Head of the Church Though Angels be more excellent then any children of men singly and simply considered in themselves yet children of men as they are united to Christ and make one Body with him are farre more excellent then all the Angels It is therefore very incongruous that they who are the more excellent should be put in subjection to those who are less excellent yea to those who are appointed
did not visibly see all things under Christ they deny it so to be 5. ALL THINGS This is to be taken in the largest extent no creature exempted as was before shewed § 66. 6. PUT UNDER This is to be taken of the lowest degree of subjection even under ones feet as hath been before shewed § 67. 7. HIM This relative hath an indefinite reference to him that was stiled Man ver 6. even as if he had said to any man No naturall man out of Christ was ever so advanced As for beleevers who are true members of Christ though in Christ as they are united to him they have a right to all things All things are theirs 1 Cor. 3. 21 22 23. Yet now we see not all things put under any of them It doth not yet appear what we shall be 1 John 3. 2. We here as heirs are under tutors This world is a place of probation It becomes us to wait for the glory that is to come Thus the Apostle hath laid down the Objection to the full as if somewhat more largely he had thus expressed it It hath not in this time of life nor will be while this world continueth visibly seen that all things without any exception have been put in subjection to any one man The Apostle denieth not the truth of any thing in this Objection in regard of the matter thereof but granteth every clause therein Only he denieth the consequence inferred thereupon which is this That therefore all things are not put under Jesus The falshood of this inference is manifested in the next verse It was not without cause that the Apostle here produced this Objection For an Objection against a truth gives an occasion to him that loveth and desireth to maintain that truth to Answer it and a pertinent and a proper Answer doth more clear and prove the truth so as truth many times receives advantage from Objections made against it It is therefore usuall with the Penmen of Sacred Scripture to propound and answer objections Ezek. 12. 22 c. 18. 2 c. Rom. 6. 1 c. 2 Pet. 3. 4 c. §. 69. Of Christs dominion farre exceeding all others THe foresaid Objection being in the matter and substance of it true doth much amplifie the Dominion of Christ. For thereby it plainly appeareth that Christs Dominion is such an one as never any had the like Experience giveth proof to the truth hereof Solomon reigned over all Kingdoms from the river Euphrates unto the border of Egypt 1 King 4. 21. and Ahashuerus from India even to Ethiopia over 127 Provinces Esther 1. 1. But Christs Dominion hath no limits nor bounds Nebuchadnezzar was a King of Kings his dominion was to the end of the earth Dan. 2. 37. 4. 22. The Lord gave to Cyrus all the Kingdoms of the earth Ezra 1. 1. All the world was taxed by Cesar Augustus Luke 1. 1. But these phrases The end of the earth All Kingdoms of the earth All the world are Synecdochically used the whole being put for a part Besides no part of their Dominions reached unto heaven as Christs doth That which is said of Nebuchadnezzars greatness reaching untâ—… heaven Dan. 4. 22. is hyperbolicall §. 70. Of the Popes usurped power over Earth Purgatory Hell and Heaven WE may here take notice of the intollerable arrogancy of the Pope of Rome who challengeth an universall jurisdiction in Earth Purgatory Hell and Heaven 1. On Earth he takes upon him to be not only a Monarch over the Catholique Church throughout the whole world but also to have power over all Kingdoms to set up and put down Kings The Pope gave the West-Indians to the Spaniards Not only those flatterers and deifiers of the Pope who lived before the Jesuites who as cunning refiners undertook to allay the gross and palpable blasphemies of former Papists the substance whereof they themselves maintained but also Bellarmine himself one of the most subtile refiners avoucheth that the Pope haâ—… power to change Kingdoms and to take them from one and confer them upon another as the chiefest spiritual Prince 2. Concerning Purgatory it is said that The Pope if he would might empty â—… Purgatory 3. Concerning hell it is said that Though the Pope should thrust an innumerable company of souls into hell none may judge him for it 4. Concerning Heaven they comprize a Supream power of putting into oâ—… casting out of heaven under the Keyes which Papists say Christ gave to Peâ—… alone and in Peter to his successor the Pope Thereupon the Pope takes upon him to canonize and make glorious Saints in heaven whom he pleaseth The eighth Psalm out of which the foresaid testimony is taken is by sundry Papists applied to the Pope and also the first verse of the 24th Psalm Doth noâ—… he who assumeth to himself these and other things higher then these exalt himself above all that is called God and therein shew himself to be plain Antichrist 2 Thess. 2. 4. §. 71. Of the Resolution and Observations of part of the eight verse 8. For in that he put all in subjection under him he left nothing that is not put under him But now we see not yet all things put under him IN this Text is laid down the difference betwixt Christs Dominion and others Hereof are two parts 1. The extent of Christs Dominion 2. The restraint of others Dominion The former is set out by an explanation of that Divine testimony which he hâ—… produced Here then we may observe 1. A citation of the Text it self 2. The explanation thereof In the citation there is observable 1. The manner of quoting it thus For in that 2. The Matter Wherein four distinct points are to be noted 1. The Agent HE put 2. The Patients All. 3. The low degree In subjection under 4. The Person under whom they were put HIM that is Christ. The explanation is in these words He leâ—…t nothing that is not put under him This shewes the full extent â—…f All. 2. The restraint of others dominion is here set down by way of objection yet so as the matter contained therein is not denied Hereof See § â—…8 In this Objection observe 1. The substance 2. The circumstance thereof The substance is 1. Generally intimated in this adversitive Conjunction Buâ—… 2. It is particularly expressed Now we see nâ—…t c. In that expression is set down 1. The main point objected All things not put under him 2. The proof thereof We see not The circumstance concerns the time in two english words Now Yet The Observations hence arising are these I. There is a great difference betwixt Christs dominion and others This ariseth from the generall scope of this Text. See § 69. II. Points questioned must be plainly propounded This ariseth from the inference of this explanation upon the former testimony implied in this causall particle For See § 66. III. It is God
that puts one under another This relative He hath reference to God See § 57. IV. Creatures are under Christ. They are put in subjection under him See § 67. V. Creatures are as low as can be under Christ. This phrase under Him is as much as under His feet See § 62. VI. No creature at all is exempted from subjection under Christ. He left nothing that is not put under him See § 67. VII Objections against a Point may be produced This particle But intendeth as much See § 68. VIII Experience of all ages is a good proof This phrase We see not intends as much Withall it implies another Point viz. IX Men hardly beleeve that which they see not X. In this world no man ever had an absolute Monarchy These particles Now Yet set out the time of this world This phrase Not all things under him denies an absolute Monarchy See § 69. XI The fullnesse of Saints glory is not here discerned See § 68. §. 72. Of seeing Iesus Verse 9. But we see Iesus who was made a little lower then the Angels for the suffering of death crowned with glory and honour that he by the grace of God should tast death for every man THe answer to the former Objection is â—…ere so plainly and fully set down as thereby it evidently appears what man was meant in the forequoted testimony namely Iesus who is expresly named and proved to be the only man that was there intended This answer is brought in by way of assumption as this assuming note BUT declareth See § 50. Or to explain the passage more clearly it may be brought in with discretive notes thus Though we see no other man yet we may discern Iesus so and so exalted The word here translated we see is sometimes put for bodily sight sometimes for spirituall If the sight here in this verse mentioned be taken for bodily sight it must be applied to the witnesses of Christs resurrection whereof mention is made 1 Cor. 15. 5 6 7. and of his ascention Acts 1. 9 10. and to the visible evidences which he gave of his supream power in heaven Acts 2. 33. 4. 10. 9 5 c. But all these visible evidences were accomplished before the time of the Apostles writing this Epistle And the Apostle here speaking in the present tense of a present and continued fight must needs be understood to speak of a spirituall sight Though our English use one and the same word namely See in the objection and in the answer yet in the Greek there are two words differing in sense and syllables The former is taken of the sight of the body See § 68. This latter of the sight of the minde Heb. 3. 19. Rev. 3. 18. Both the Greek words are oft used in the one and the other sense The former word sets out the sight of the minde Heb 11. 27. Iam. 2. 24. And this latter sets out the sight of the body Matth. 11. 4. 12. 22. But here it must be taken for the sight of the minde For Jesus is crowned with glory in heaven where men on earth see him not That we may the better discern how men are said to see Christ now in glory it will not be unseasonable to set out the different kindes of sight expressed in Scripture There is a sight of the body and of the minde Both these are exercised on earth and in Heaven On earth ordinarily and extraordinarily To exemplifie these 1. All among whom Christ conversed in the dayes of his flesh on earth saw him with their bodily eyes after an ordinary manner Matth. 8. 34. 2. Stephen and Paul saw him with their bodily eyes after an extraordinary manner Acts 7. 56. 1 Cor. 15. 8. We do not read of any other that so saw Christ after his ascension 3. All of all sorts shall see Christ with their bodily eyes at the day of judgment Matth. 24. 30. 26. 64. 4. Glorified Saints shall see him with a beatificall vision in heaven Rev. 22. 4. The sight of the minde consisteth in two things 1. In understanding things to be as they are though they be invisible to the bodily eye Ioh. 9. 39. 2. In beleeving what they conceive to be true Heb. 11. 27. Thus as the body so the soul hath two eyes which are Knowledge and Faith The former is here especially intended yet the latter is not to be excluded for true Christians beleeve what they know of Christ. As in Greek to express the two forementioned kindes of sight there are two distinct words so also there are the like in sundry Latin translations and might also in our english be distinguished by translating the former thus We see not the latter thus We perceive This latter word is so translated 2 Cor. 7. 8. This metaphor of seeing is used in spirituall matters because we are as much assured of them as if we beheld them with our bodily eyes We beleeve and are sure saith Peter Joh. 6. 69. Beleevers are as sure that Christ is now in heaven at Gods right hand crowned with glory and honour as Thomas was that Christ was risen from the dead when he saw Jesus before him and put his hand into Christs side Ioh. 20. 27 28. Nothing can be more sure then that which Gods word affirmeth Beleevers who lived before Christ was exhibited were in their souls certain and sure of every thing that God had foretold concerning the Messiah In this respect Christ saith Abraham rejoyced to see my day and he saw it and was glad Joh. 8. 56. How much more may beleevers be sure of those things which in Gods word are revealed of the glory of Christ. Of such saith Christ Blessed are they that have not seen and yet haâ—… beleeved Joh. 20. 29. As for this particular of Christs being crowned with glory it is testified by four Evangelists and by all the Apostles whose writings are come to our hands and and by the gifts that Christ conferred on sonnes of men whether extraordinary Acts 2. 33. and 3. 16. or ordinary Ephes. 4. 8 c. Well therefore might the Apostle say of himself and other beleevers we see Iesus They did as well know that Christ in heaven was crowned with glory as they who on earth saw it knew that he was crowned with thorns What may be thought of them that live under the light of the Gospel whereby the great mysteries of Jesus Christ are fully and clearly revealed and yet if they be demanded whether ever they saw Jesus crowned with glory and sitting at Gods right hand and making intercession for us will be ready to answer after such a manner as the Ephesians did Acts 19. 1 2. We have not so much as heard of any such thing What may be thought of such but that the God of this world hath blinded the mindes of them which beleeve not lest the light of the glorious Gospel of Christ
who is the image of God should shine unto them 2 Cor. 4. 4. If they be blessed who have not seen and yet have beleeved Ioh. 20. 29. surely the case of those who do not now see Jesus crowned with glory and honour must needs be a most wretched case As for us who can say with this blessed Apostle we see Iesus crowned what cause have we to bless God for this evidence of his good providence that our Saviour after all his sufferings being entred into glory that glory should be so clearly revealed and we to see him crowned with glory Christ who is in heaven is to us on earth invisible in regard of bodily sight yet by faith we see him which is enough to work in us such a spirit as Moses Heb. 11. 27. and Stephen had Acts 7. 56. Let us therefore make use of this spirituall sight till we come to the beatificall sight of Jesus §. 73. Of this Title JESUS THe Person of whom the Apostle here speaketh is here stiled by his proper Name Iesus which is the Greek expression of Ioshua and signifieth a Saviour Iesus in Hebrew is the same that Saviour is in english So as these two phrases Iesus which is called Christ Matth. 1. 16. and A Saviour which is Christ Luk 2. 11. intend one and the same thing This Name Iesus was by God himself given to his Sonne For before the conception of Christ an Angel from God thus saith to her that was to be his mother Thou shalt call his name Iesus Luk. 1. 31. and again after he was conceived but before his birth it was said to his reputed father Thou shalt call his name Iesus Matth. 1. 21. Actually it was given to him at his circumcision Luk. 2. 21. as our Name useth to be given to us at our baptism By this Name he was called in his infancy Matth. 2. 1. Luk. 2. 27. in his childhood Luk. 2. 43. in his youth Luk. 2. 52. in his man-age Matth. 3. 13. So all his life time by friends Ioh. 1. 45. foes Ioh. 18. 5 7 country-men Ioh. 6. 42. Aliens Ioh. 12. 21. at his death Matth. 27. 37. after his death and that by Angels Matth. 28. 5. Acts 1. 11. by Evangelists Luk. 24. 15. Apostles Rom. 8. 11 yea and by devils Acts 19. 15. This Title Iesus is a most honourable title intimating that full salvation which he bringeh to his people The Angel that brought the message of his birth and name rendreth this reason thereof He shall save his people from their sinnes Matth. 1. 21. In this respect he is stiled A Saviour Luk. 2. 11. Our Saviour 2 Tim. 1. 10. The Saviour of the body Ephes. 5. 23. The Saviour of the world Joh. 4. 42. The Saviour of all men 1 Tim. 4. 10. yea salvation it self Luk. 2. 30. By the Name Iesus people were put in minde of that great end of his coming into the world namely to save them Yet the envious Jews under this Name scorned and derided him by adding his country thereunto thus Iesus of Galilee Iesus of Nazareth Matth. 26. 69 71. And in scorn this title was set over his head This is Iesus c. Mattâ—… 27. 37. The Apostle therefore in setting forth the excellency of Christ oft useth this Name Iesus It is oftner used alone without any addition in this Epistle then in any other one Epistle that these Hebrews might be kept from that base conceit which their countrymen had of Iesus and move them to have him in high esteem There are two whom the LXX in the old Testament stile Iesus namely Ioshua the sonne of Nun John 1. 1. and Iosuah the sonne of Iosedech Hagg. 1. 14. Both these were accounted Saviours of Israel in regard of temporall deliverances and therein were types of Christ. In the new Testament where mention is made of Ioshuah he is stiled Iesus as Acts 7. 45. Heb. 4. 8. There is mention of another also called Iesus Col. 4. 11. who being a Jew was as is probable in Hebrew called Iosuah The Apostle had before called Christ the Sonne of God the first begâ—…tten God Lord which are titles proper to his divine nature But here he speaketh of his excellency as man and thereupon giveth him that title which setteth out the distinct reason why being God he assumed mans nature namely that he might be a fit and able Saviour of man Fit as he was man able as he was God Well may this title Iesus in regard of the signification of it be given unto Christ For 1. He was a true Saviour Heb. 8. 2. not a typicall Saviour as Ioshua and other like Saviours Neh. 9. 27. 2. He was a most free Saviour According to his mercy he saved us Tit. 3. 5. Nâ—… for price 1 Pet. 1. 18. 3. He was an allsufficient Saviour He satisfied divine Justice asswaged divine wrath indured the infinite curse of the Law overcame death hell and him that had the power of them v. 14. Rev. 1. 18. 4. He was an universall Saviour The Saviour of all that are or shall be saved 1 Tim. 4. 10. 5. He was a totall Saviour He saveth soul and body 1 Cor. 6. 20. 6. He was an everlasting Saviour He brings all that beleeve in him to everlasting life As he is so he was from the beginning and ever will continue so Heb. 13. 8. Rev. 13. 8. Heb. 7. 24. 7. He was a perfect Saviour Heb. 7. 25. He leaves nothing simply in the case of salvation for any other to do 8. He is the only Saviour Acts 4. 12. Isa. 63. 5. On these grounds it becomes us 1. To consider the need that we have of a Saviour This will make us enquire how we may be saved Acts 16. 30. 2. To fly to Christ for salvation He invites all so to do Ioh. 7. 37. He casts away none that come unto him Ioh. 6. 37. 3. To trust on him Acts 16. 31. 1 Tim. 4. 10. 4. To rejoyce in him Luk. 1. 47. 5. To blesse God for him Luk. 1. 68. 6. To serve him who saveth us Luk. 1. 74 75. 7. To do all in his Name Col. 3. 17. Of this title Iesus joyned with the other Christ See Chap. 3. v. 1. § 29. §. 74. Of applying the testimony THat it may the more evidently appear that Jesus was especially intended in the foresaid testimony the Apostle applieth to him both that low estate to which the man mentioned by the Psalmist was humbled and also that high estate whereunto he was advanced and both these in the very words of the testimony The former thus Who was made a little lower then the Angels The latter thus crowned with glory and honour The meaning of both these hath been before declared See § 57. This high exaltation of Christ is here again brought in to prove that all things were put under him For the first particle of this verse But hath reference to the exaltation of Christ as
Iacob Thy suâ—… shall be at the starres of heaven and as the dust of the earth Gen. 15. 5. 26. 4. 28. 14. And the Prophesies of multitudes to come in are meant of these sons such â—… these Many people shall say Let us go up to the house of God Isa. 2. 3. Mic. 4. 2. Maâ—… shall come from the East and West c. Matth. 8. 11. and My righteous servant 〈◊〉 justifie many Isa. 53. 11. The sonne of man came to give his life a ransom for maâ—…y Matth. 20. 28. His blood is shed for many Matth. 26. 28. By the obedience of one 〈◊〉 many be made righteous Rom. 5. 19. In particular Iohn saith I beheld and loe a gâ—… multitude which no man could number of all Nations and kindreds and people 〈◊〉 tongues stood before the throne c. Rev. 7. 9. All these were the sons here mentionâ—… See Chap. 6. v. 14. § 107. And Chap. 9. v. 22. § 140. Obj. It is oft said that Few are chosen Few enter in at the straight gate Mâ—… 7. 14. 20. 16. Hereupon the flock of Christ is stiled a little flock Luke 12. 31 and they are stiled a remnant Isa. 1. 9. a tenth Isa. 6. 13. a vintage Mic. 7. 1. 〈◊〉 they are resembled to those few that were in the Ark when the whole world 〈◊〉 drowned and in Sodom when the four Cities were destroyed with fire and brâ—… stone See chap. 11. v. 7. § 32. Answ. Comparatively they are indeed but few in regard of the multitudes 〈◊〉 evil ones that ever have been and ever will be in the world But simply considerâ—… in themselves they are very very many When Elijah thought that he alone 〈◊〉 been left the Lord gave him this answer I have reserved to my self seven thousaâ—… Rom. 11. 3 4. This is a matter of great comfort in regard of the multitudes that perish that thâ—… are also many that shall be saved It is also a great incouragement to enquire after the way to salvation and to â—… the means sanctified for attaining thereunto There is a fountain opened to cleansâ—… from sinne Zach. 13. 1. Let us not fear that it will be dried up because many goâ—… partake thereof Be rather incouraged to go with those many thereunto Fâ—… not that heaven will be filled up for there are many Mansions John 14. 2. A poâ—… man long waited at the Pool of Bethesda though the time of cure was but at a ceâ—…tain season and only one could be cured at that season Iohn 5. 4 5 c. But 〈◊〉 Pool for salvation cureth at all times all that go into it We reade of three thâ—…sand converted by one Sermon Acts 2. 41. and five thousand by another Acts 4 and it is after this registred that multitudes of beleevers were added to the Lord 〈◊〉 5. 14. and that the number of disciples was multiplied Acts 6. 1. and that 〈◊〉 Churches were established in the faith and increased in number daily Acts 16. 〈◊〉 and that many thousands of Iews beleeved Acts 21. 20. besides the Gentiles 〈◊〉 imbraced the faith After those daies yea and in these our daies have the Churches of Christ wonderfully increased A strong inducement this is both to Ministers to preach the Gospel and also to people to attend thereupon in that there are many sons and they must all be brought to glory §. 92. Of bringing sons to Glory IT is said of those many sons that by Christ they are brought to glory The Verb translated brought is diversly used aâ—… 1. To go of ones self even upon his own voluntary motion as where Christ saith Let us be going Matth. 26. 46. 2. To be led by another but willingly thus Andrew brought Simon to Iesus Iohn 1. 42. 3. To be brought forcibly as men use to bring malefactors to execution There were also two other malefactours led with Iesus to be put to death Luke 23. 32. 4. To bring such as are no way able to go of themselves thus the good Samaritan brought the man that was wounded and left half dead to an Inne Luke 10. 34. That we may the better discern how this word bringing is here used we are to take notice that the sons here said to be brought are neither able nor willing of themselves to go to glory Christ therefore bringeth them thither by certain degrees 1. He quickeneth them that are dead in sins Eph. 2. 1 5. 2. He sheweth them the way wherein they may come to glory For he is the true light which lightneth every man that cometh into the world John 1. 9. Thereupon he thus saith of himself I am the light of the world he that followeth me shall not fall into darknesse but shall have the light of life John 8. 12. 3. He goeth as a guide before them for he is that good shepherd that goeth before his sheep and the sheep follow him for they know his voice John 10. 4. 4. He communicates his Spirit unto them whereby they are so inlightened as they discern the way wherein they should walk Eph. 1. 8 9. and enabled and perswaded to walk therein For the Law of the Spirit of life in Christ Iesus hath made us free and As many as are led by the Spirit of God they are the Sonnes of God Rom. 8. 2 14. Christs bringing sons to glory informs us in these two principles 1. Man cannot of himself go to glory 2. Christ can and will bring all the Elect to glory We have no sufficiency of our selves but our sufficiency is of God 2 Cor. 3. 5. As the branch cannot bear fruit of it self except it abide in the vine no more can ye except ye abide in me saith Christ to his sons Iohn 15. 4. §. 93. Of the glory of Heaven THat whereunto Christ bringeth his sons is here stiled Glory Hereby is meant that happy estate which is purchased by Christ in heaven This estate is oft set out by this Epithete as Rom. 8. 18. 2 Cor. 4. 17. 1 Pet. 5. 1 10. Glory is a transcendent word and compriseth under it all manner of excellencies The infinite excellency of God himself and of his Divine attributes is termed glory as the glory of God Acts 7. 55. The glory of his Majesty Isa. 2. 10 21. The glory of his power 2 Thess. 1. 9. The glory of his grace Eph. 1. 6. In this respect where the Apostle would to the uttermost that he could commend and set forth the excellency of the Son he doth it thus Who is the brightnesse of his Fathers glory See Chap. 1. § 19. There is an especiall emphasis in this word glory as it is here used It goeth beyond the superlative degree and implieth more then most glorious It compriseth under it whatsoever may be counted glorious and that in the most eminent kinde and degree that can be In heaven is the God of glory Father Son and holy Ghost In heaven is that Son
their name from this root There is in one word a difference betwixt the LXX and the Apostle but the word in the one and the other signifieth one and the same thing §. 111. Of Christs declaring God THe word which the Apostle here useth translated declare is more emphaticall then that which the LXX useth This is a compound word The simple Verb signifieth to make known or declare From it is derived the word Angel which in the generall signifieth a Messenger sent to declare his minde who sent him The Verb admits sundry compositions every of which addes much emphasis As 1. To explain or clearly and fully to declare a thing When the Messiah cometâ—… he will tell us all things Joh. 4. 25. namely fully and clearly 2. To divulge and spread abroad That my Name might be declared throughout all the earth Rom. 9. 17. 3. To celebrate or shew forth Ye do shew the Lords death 1 Cor. 11. 26. 4. To shew forth or make evident Shew forth the praises of God 1 Pet. 2. 9. 5. To professe openly and freely to declare Professing godlinesse 1 Tim. 2. 10. and to promise God promised Tit. 1. 2. 6. To command or enjoyn I command saith the Apostle 1 Cor. 7. 10. 7. To shew beforehand or foretell Act. 3. 18 24. 8. Among other compounds that which is here used by the Apostle wants not his Emphasis for it imports a declaring of that which is for that end received This is the word which Christ useth to Iohns disciples Shew Iohn again these things which ye do hear and see Matth. 11. 4. This also is the word which the Apostle twice useth in this manner We have seen it and SHEW unto you That which we have seen and heard DECLARE we unto you 1 John 1. 2 3. Two points are here intended under the full sense of this phrase I will declare 1. Christ had from auother that which he delivered to others The Preposition with which the Greek Verb is compounded implieth as much and other places of Scripture do expresly shew who that other was namely He that sent him even his Father For thus saith Christ My doctrine is not mine but his that sent me Joh. 7. 16. and I speak to the world those things which I have heard of him that sent me as the Father hath taught me I speak these things Joh. 8. 26 28. This is to be taken of Christ as Gods Minister and Messenger and that in our nature 2. Christ concealed not that which his Father appointed him to make known He declared it The Psalmist by way of Prophesie bringeth in Christ affirming 〈◊〉 much of himself thus I have preached righteousnesse c. I have not hid thy righteousnesse within my heart I have declared thy faithfulnesse and thy salvation I haâ—… not concealed thy loving kindenesse and thy truth Psal. 40. 9 10. Yea Christ himself pleadeth this as an evidence of his faithfulnesse to his Father while he was on earth thus I have manifested thy Name unto the men which thou gavest me c. for I haâ—… given unto them the words which thou gavest me Joh. 17. 6 8. For indeed this is aâ—… especiall point of faithfulnesse and Christ was faithfull to him that appointed him Heb. 3. 2. In both these is Christ a president and pattern to us and we ought in both these to be faithfull to him that hath appointed us See The whole Armour of God on Epâ—… 6. 19. Treat 3. part 7. § 180 c. §. 112. Of Christs declaring Gods Name in mans nature THat which Christ declared is here said to be the Name of God for it is God even his Father to whom Christ here saith I will declare thy Name Under the Name of God is comprised every thing whereby God hath made himself known unto us See more of Gods Name in my Explanation of the Lords Prayer entituled A Guide to go to God § 20 21. This phrase I will declare thy Name implieth that Christ maketh known whatsoever is meet to be known of God so much of Gods excellencies and so much of his counsell as is to be known Thus is this title Name used Ioh. 17. 6 26. That which the Apostle saith of himself might Christ say most properly and in the largest extent I have not shunned to declare all the counsell of God Act. 20. 27. For this end did Christ take upon him to be the Prophet of his Church and that in our nature He was that Prophet in two respects 1. Because none else knew the Name of God None else knew Gods excellencies and Gods counteâ—… Thus much is intended under this phrase No man hath seen God at any time John 1. 18. and under this No man in heaven nor in earth neither under the earth was able to open the Book neither to look thereon Rev. 5. 3. 2. Because Christ to the full knew all For in him are hid all the treasures of wisdom and knowledge Col. 2. 3. Thereupon it is said The only begotten Sonne which is in the bosom of the Father he hath declared him Joh. 1. 18. And he hath prevailed to open the Book and to loose the seven seals thereof Rev. 5. 5 9. This Christ did in our nature because we were not able to endure the brightnesse of the divine Majesty to speak unto us witnesse the affrightment of the Israelites at hearing Gods voice in delivering the Law Exod. 20. 19. This reason is rendred of Gods making his Sonne a Prophet in our nature Deut. 18. 15 16. Of the difference betwixt Christs and others declaring Gods will see Chap. 1. § 14. The duty hence arising is expresly laid down by Moses thus Unto him ye shall hearken Deut. 18. 15. and by God himself thus Hear ye him Matt. 17. 5. See more hereof § 5. Chap. 3. v. 1. § 25. v. 7. § 77 78. How can we now hear Christ Answ. 1. Many of Christs Sermons and instructions are recorded by the Evangelists so as in well heeding them we hear Christ. 2. Christ instructed his Apostles in all things needfull for his Church to know For thus saith he to them All things that I have heard of my Father I have made known unto you Joh. 15. 15. and Christ commanded his Apostles to teach people to observe all things whatsoever he had commanded them Matth. 28. 20. and so they did v. 3. 1 Ioh. 1. 3. Yea Christ gave Pastors and Teachers after them and endowed them with gifts sufficient for the building up of his Church Eph. 4. 11 12. and these stand in Christs stead 2 Cor. 5. 21. and Christ speaks in them 2 Cor. 13. 3. Hereupon saith Christ He that receiveth whomsoever I send receiveth me Joh. 13. 20. Thus we see how Christ may be hearkened unto in all ages even to the end of the world Of Christs being a Preacher
same and so followed him as he presented them with himself to his Father This was the wonder and thereupon it might well be said Behold O that Ministers and people would so carry themselves as in this respect to be as signs and wonders and all to say of them Behold When all flesh was corrupt before God Noah remained upright Gen. 6. 9 c. Ioshua professeth that though all Israel should serve other gods he and his house would serve the Lord Iosh. 24. 15. Though Elijah knew none to remain faithfull with the Lord but himself yet he remained very zealous for the Lord 1 King 19. 10. When many that followed Christ departed from him the twelve Disciples abode with him Ioh. 6. 68. These and others like to them have been willing to make themselves signs and wonders in all ages by cleaving close to Christ. This is a point of triall whereby our faithfulnesse may be proved If we shrink from Christ for the world as Demas did 2 Tim. 4. 10. or for persecution aâ—… they who are resembled to the stony ground Matth. 13. 21. or because the doctrine of the Gospel seemeth hard and harsh as the Capernaitans did Ioh. 6. 66. or for any other bye respect we have not that courage and confidence as may cause others to say of us Behold §. 125. Of Christs going with those whom he lead to God THis Pronown of the first person I hath respect to the Sonne of God who very elegantly by a double rhetoricall figure is here brought in speaking to his Father and that by way of rejoyeing for the good successe of his Ministry Behold I and the children c. As if he had said Here am I O Father whom thou didst send out of thine own bosome from heaven to earth to gather thine Elect out of the world I have done that for which thou sentest me Behold here am I and they This is a speech of much confidence arising from his faithfulnesse crowned with good successe This made him with much cheerfulnesse present himself to God Thus did the two faithfull servants cheerfully appear before their Lord to give up their account Faithfull servants may be assured of the Lords gracious approbation and bountifull remuneration But on the other side slothfulnesse and unprofitablenesse makes servants afraid to appear before their Lord See all these exemplified Matth. 25. 20 c. What an encouragement is this for Ministers of Gods Word and other servants of the Lord to improve to the best advantage they can the talent which the Lord hath committed to them that with confidence they may say to God Behold I. Of Christs faithfulnesse see more on Chap. 3. 2. This expresse mention of himself Behold I sheweth that he would not send otherâ—… to God without himself Herein he shews himself to be that good Shepheard that goeth before his sheep Joh. 10. 4. In this respect he is stiled the Captain of their salvation v. 10. See § 95. He would not leave them till he had presented them to his Father to be setled iâ—… that inheritance which he had purchased for them This is a worthy pattern for all that have a charge committed to them to abide with them to be an example unto them not to leave them or send them away to the work of God themselves alone but to go with them and hold out with them so as every one that hath such a Charge may say as our Head here doth Behold I. In doing this we shall save our selves as well as others 1 Tim. 4. 16. The Apostle had an especiall care hereof as appeareth by this his profession I keep under my body and bring it into subjection left that by any means when I have preached to others I my self should be a cast-away 1 Cor. 9. 27. What a miserable thing is it for Ministers to be like them who built the Ark wherein Noah and his family were preserved but they themselves perished To prevent this in preaching to others we must preach to our selves from our own hearts to our own hearts For in exercising our Ministry we sustain a double person one of a Preacher another of an hearer They who so do in their approaching to God will say Behold I. Of inciting our selves to that whereunto we stirre up others See § 4. §. 126. Of Christs bringing others to God THe Lord Christ thought it not enough to present himself to his Father but he brings others also whom he joyns with himself by this copulative AND. Thus in that powerfull prayer which at his going out of the world he made to his Father for himself he joyns those whom his Father had given unto him and saith I pray for them which thou hast given me for they are thine Neither pray I for these alone meaning his Disciples but for them also which shall beleeve on me through their word c. Ioh. 17. 9 20. For their sake Christ came into the world For their sake he sanctified himself Joh. 17. 19. For their sakes he became poor 2 Cor. 8. 9. For their sakes he did and endured what he did and endured See § 83. Herein Christ manifested his zeal of Gods glory for the more were brought to God the more glory redounded to God and also his good respect to others for it was a singular benefit an high honour to be by and with Christ presented to God He thus makes them partakers of his own glory Iohn 14. 3. 17. 21 c. They whose hearts are inflamed with a zeal of Gods glory and filled with love of their brethren will be like minded they will endeavour to lead on others with them in such courses as may bring them to God Such a Magistrate will say Behold I AND my subjects Such a Minister Behold I AND my people Such a Father Behold I AND my children Such a Master Behold I AND my servants Such a Tutor Behold I AND my pupils So others that have Charge Such as they honour God and do good unto others so they do much promote their own glory For they that be wise shall shine as the brightnesse of the firmament and they that turn many to righteousnesse as the starres for ever and ever Dan. 12. 3. Of inciting others to go along with us in duty see The Saints Sacrifice on Psal. 116. 19. § 120. §. 127. Of the efficacy of Preaching the Gospel THis bringing of others to God is here brought in as an effect of Christs Propheticall Office and manifesteth the efficacy of the Gospel whereby all that belong to God are brought in to him Though by nature they be dead in sinne yet the sound of Christs mighty voice pierceth into their ears and heart Hereupon saith Christ The dead shall hear the voice of the Son of God and they that hear shall live Joh. 5. 25. We have an evidence hereof in Christs Ministry while he lived on earth For saith he to his Father of his Disciples While I was
unto the Angels the world to come Here a reason thereof is shewed namely because Christ was not one with Angels he took not upon him their nature 2. It giveth an instance of Gods Soveraignty and Justice For God hath power to leave sinners in that miserable estate whereunto they have implunged themselves and justly may he so do for thus in justice hath he dealt with the Angels that sinned The Angels which kept not their first estate but left their own habitation he hath reserved in everlasting chains under darknesse unto the judgement of the great day Jude v. 6. 2 Pet. 2. 4. 3. To amplifie Gods mercy to man It is a very great amplification of mercy that it is such a mercy as is not extended to others though those other stood in as much need thereof Psal. 147. 20. 4. It demonstrateth more fully the kinde of nature which Christ assumed that it was not an Angelicall a spirituall a celestiall nature as some Hereticks have imagined See § 140. This word Angels is indefinitely to be taken with reference to all sorts of Angels good or bad It sheweth that the good Angels had not so much honour conserred upon them as man had namely to be one with Christ. In this respect even the good Angels are inferiour to Saints for they are sent forth to Minister for them Heb. 1. 14. It sheweth also that evil Angels have not that mercy shewed unto them which men have namely to have the Son of God in their nature a Saviour to save them This negative that Christ took not on him the nature of Angels refutes the opinion of the Chiliasts or Millinaries who hold that the very devils shall be released out of hell after a 1000 years None can be freed but by Christ but with Christ they have nothing to do See more hereof in my Treatise of the sin against the holy Ghost § 29 30 31. §. 158. Of Objections against this truth Christ took not on him the nature of Angels Answered Obj. 1. CHrist appeared unto men in the shape of an Angel Exod. 3. 2 6. Iudg. 13. 3 17 18. Answ. Though it were the Son of God that appeared unto men and he be called an Angel yet that shape wherein he appeared was not the shape of an Angel but rather of a man neither was that the true humane nature of Christ which he afterwards assumed but only a visible humane nature which he assumed for that present time and use Obj. 2. Christ is expresly called Angel Isa. 63. 9. Mal. 3. 1. Answ. He is so called not in regard of his nature but of his Office So men are called Angels Rev. 1. 20. Obj. 3. Christ is called the Head of all Principality and Power Under these words Angels are comprised Answ. Christ is indeed the Head of Angels but not by virtue of any mysticall union but by reason of that preheminency which he hath over them Thus is he said to be farre above all Principality c. Eph. 1. 21. And also by reason of that authority he hath over them Heb. 1. 6 7 14. Obj. 4. Christ is said to gather together in one all things which are in heaven and on earth Eph. 1. 10. By things in heaven are meant Angels Answ. 1. It is not necessary that Angels should be there meant but rather glorified Saints 2. If Angels be there meant the gathering of them together is not to be taken of an union with Christ but rather of a reconciliation betwixt Angels and men or of the establishing of the good Angels that fell not §. 159. Of the priviledge of Beleevers above Angels TO shew that that very mercy which was not vouchsafed to Angels was vouchsated to men the Apostle doth not only use this particle of opposition BUT which 〈◊〉 in like cases frequently useth as Prov. 10. 2. but also he repeateth the same word again wherein the grace not granted to Angels is comprized which is this He took on him so as to man was granted that which was not vouchsafed to Angels Of that grace see § 157. This is such an evidence of Gods peculiar respect to man as it made the Angels themselves desire to behold the riches of Gods mercy herein 1 Pet. 1. 12. If to this generall we adde other particular exemplifications of Gods mercy to man over and above that which he shewed to Angels we shall more clearly discern the exceeding greatnesse of Gods favour to man Some particulars are these 1. Christ is given a Saviour to lost man Luk. 2. 11. No Saviour is afforded to Angels 2. Men are as members of one body mystically united to Christ their Head 〈◊〉 as they altogether with the Son of God are one Christ 1 Cor. 12. 12. No such 〈◊〉 nour is vouchsafed to Angels 3. All things are put in subjection to man Not so to Angels v. 5 6 â—… 4. Men shall judge the Angels 1 Cor. 6. 3. Angels shall not judge men 5. Angels are ministring spirits sent forth to minister for them that shall be 〈◊〉 salvation Heb. 1. 14. Men are not sent forth to minister for Angels Some make the reason of that difference which God put between men and Angels to be this that all the Angels fell not and thereupon they inferre that 〈◊〉 not take on him the nature of Angels for the good Angels sake because 〈◊〉 were but a part for he will take the nature for all or none This reason 〈◊〉 hold in that he took mans nature for the good and benefit only of the seed of Abâ—…ham See § 162. Others put the reason of the foresaid difference between men and Angels in 〈◊〉 hainousnesse of the sinne of Angels and thereupon they aggravate the sinâ—…e Angels by sundry circumstances as that they were the more excellent creatures that they had more light of understanding that they first sinned that they 〈◊〉 not tempted â—…o sin as man was and that they tempted man and so were murder of man Ioh. 8. 44. I will not assay to extenuate any of these aggravations But this I may boâ—… say that these and other like reasons taken from difference in creatures much â—…gate from the supream Soveraignty of God who thus saith I will be graâ—… whom I will be gracious and I will shew mercy on whom I will shew mercy Exod 19. That which about Gods Soveraignty exercised on man and man in refereâ—… to the Elect and reprobate is distinctly set down by the Apostle Rom. 9. 21 〈◊〉 may not unfitly be applied to his Soveraignty exercised on men and Angels 〈◊〉 not the Potter power over the clay of the same lump to make one vessel unto honour 〈◊〉 another unto dishonour c. Is it not lawfull for me saith the Lord to do what 〈◊〉 with mine own This then is the reason that we must rest upon So was Gods 〈◊〉 pleasure He would not shew that mercy to Angels which he did to men 〈◊〉 peculiar love to man see my
Treatise entituled A plaister for the plate on Nuâ—… 16. â—…6 § 34 35. The privileages which God hath given to men more then to Angels aggravâ—… their â—…ge who adore Angels Therein they dishonour God in giving creature that honour which is due only to the Creator and they do too 〈◊〉 〈◊〉 〈◊〉 in dejecting themselves below those above whom God hathâ—… vanced them A good Angel would not accept of such adoration Revel 19. 〈◊〉 2â—… 8 9. The foresaid priviledge doth further aggravate mans backwardnesse about 〈◊〉 things that make to the honour of God God having honoured men above Angâ—… equity and gratitude require that men should endeavour to honour God more 〈◊〉 the Angel 〈◊〉 but they fail so much herein as they come very short of other 〈◊〉 tures in glorifying God Behold the heavens they declare the glory of 〈◊〉 Psal. 19. 1. The whole host of heaven constantly keepeth that course wherein 〈◊〉 at first set them Those starres that are called wandring wander according their appointed course and are constant therein Look down upon the earth 〈◊〉 you shall finde all manner of trees and plants bringing forth their fruit in their 〈◊〉 son according to the first appointment Gen. 1. 12. Yet men exceedingly fail those courses which God hath appointed unto them We may justly take up 〈◊〉 Prophets complaint in this respect and say Hear O heavens and give ear O 〈◊〉 c. Isa. 1. 2 c. Let the consideration of Gods respect to man above Aâ—… quicken us up to out-strip if it were possible the very Angels in glorifying 〈◊〉 At least let our endeavour be to come as near them therein as possibly we 〈◊〉 This is a point intended in the third petition where Christ directeth us to pray 〈◊〉 Gods will be done on earth as it is in heaven Matth. 6. 10. Consider therefore what is said of Angels They excell in strength they 〈◊〉 Commandments hearkening unto the voice of his Word Psal. 103. 20. They 〈◊〉 unto God Dan. 7. 10. They do alwaies behold the face of God Matth. 18. 10. 〈◊〉 to know his will what they should do They suddenly upon all occasions assemble in multitudes to praise God Luke 2 13 14. There is joy in the presence of the Angels of God over a sinner that repenteth Luke 15. 10. In these and other like duties that concern us we ought to be followers of them §. 160. Of Christs eternal Deity THis word He took on him as it setteth out the humane nature of Christ so it giveth a hint of his divine nature For it presupposeth that Christ was before he took on him the Seed of Abraham Joh 8. 58. He that taketh any thing on him must needs be before he do so Is it possible for him that is not to take any thing on him Now Christ in regard of his humane nature was not before he assumed that nature Therefore that former being must needs be in regard of his divine nature In that respect he ever was even the eternal God Being God he took on him an humane nature So much was before implied under this word took part He also took part of the same v. 14. § 139. §. 161. Of Christ taking on him Seed THat which Christ took on him is here said to be Seed Seed in relation unto man is by a Metonymy put for children For seed is the matter out of which children arise Thus is this word used Luke 1. 55. Ioh. 8. 33. Act. 7. 5 6. Rom 4. 16 18. The Apostle doth here purposely use this word Seed to shew 1. That Christ came out of the loins of man as Iacobs children and their children are said to come out of his loins Gen. 46. 26. Exod. 1. 5. And all the Jews are said to come out of the loine of Abraham Heb. 7. 5. And Solomon is said to come out of the loins of David 1 King 8. 19. In a mans loins his seed is and it is a part of his substance Thus it sheweth that Christs humane nature was of the very substance of man 2. That Christ was the very same that was promised to be the Redeemer of man For of old he was foretold under this word Seed as The Seed of the woman Gen. 3. 15. The Seed of Abraham Gen. 12. 18. The Seed of Isaac Rom. 9. 7. Heb. 11. 18. The Seed of David 2 Sam. 7. 1â—… 22 51. §. 162. Of Christs taking on him the Seed of Abraham CHrist was indeed the Seed of the first woman Gen. 3. 15. which was the mother of all mankinde His Genealogy therefore reacheth even unto Adam Luke 3. 38. For Christ assumed the common nature of man and not of any particular person Yet here the Apostle ascendeth no higher then to Abraham who was the twentieth generation from Adam not excluding all who lived before Abraham but restraining the benefit to such as are of the faith of Abraham and in that respect children of Abraham Gal. 3. 7 9. When almost all the world was addicted to Idolatry it pleased God to call Abraham out of his own native Countrey and to enter into Covenant with him and his Seed to be their God and to take them for his people Gen. 17. 17. Exo. 19. 3 6. Therein he made Abraham a kinde of head and stock of his Church and that not only of such as should descend from him after the flesh but also of all that should beleeve Rom. 4. 11. In reference hereunto is Christ said to take on him the Seed of Abraham Fitly in this case doth the Apostle make mention of Abraham 1. Because the promise of the Messiah to come of his seed was oft made to Abraham as Gen. 12. 3. 13. 15 16. 15. 5 6. 17. 7 17. 18. 18. 21. 12 22. 18. So as the saith of Beleevers was the more setled in this that Christ took on him the seed of Abraham 2. Because Christ assumed mans nature in speciall for the sake of Abrahams seed which properly are they who were chosen of God to eternal life To this purpose tendeth that distinction which the Apostle maketh between the children of the 〈◊〉 and children of promise Rom. 9. 7 8. Thus if we be Christs then are we Abrahams Seed and heirs according to the promise Gal. 3. 29. To this very purpose is it that the Evangelist Mâ—…hew begins 〈◊〉 genealogy of Christ with Abraham Mat. 1. 2. No Reason can be fetcht from Abraham as a man a Son of Adam why Gâ—… should preferre him before any other sonne of Adam We must rest in that whâ—… Christ affirmeth in another case Even so Father for so it seemeth good in thy 〈◊〉 Matth. 11. 25 26. This the Apostle largely proves Rom. 9. 15. c. As it was in the case betwixt men and Angels § 159. so is it in this case betweâ—… men and men If that respect which God manifested to man more then to Angels affordâ—…
matter of high admiration and much gratulation much more doth this differenâ—… between men and men Though Christ assumed the common nature of men yet he took on him the Seed of Abraham To this seed in peculiar was he given to save them This is 〈◊〉 people whom he shall save from their sins Mat. 1. 21. Blesse the Lord ye Seed of Abraham his Servant Ye children of Jacob 〈◊〉 chosen He is the Lord our God c. He hath remembred his Covenant for 〈◊〉 which Covenant he made with Abraham Psa. 105. 6 c. Thou Israel arâ—… 〈◊〉 Servant Iacob whom I have chosen the Seed of Abraham my Friend c. Isa. 41. 8 9 Ye are they with whom the Covenant of God is most firm and sure Thus saith 〈◊〉 Lord If my Covenant be not with day and night and if I have not appointed the â—…dinances of heaven and earth then will I cast away the Seed of Iacob and Daviâ—… 〈◊〉 Servant so that I will not take any of his Seed to be Rulers over the Seed of Abraham Jer. 33. 25 26. Now to Abraham and his Seed were the Promises made Gal. 3. 16. Of restraining the benefit of Christ to the Elect See § 133. §. 163. Of sundry principles of faith confirmed and errours refuted by these wâ—… He took on him the Seed of Abraham THat which hath been before noted § 104 106 139. concerning Christ and other men being of one and the same flesh and bloud and in that respect brethâ—… is confirmed by this phrase He took on him the Seed of Abraham Both the ancient Fathers and also later Divines have much insisted on this Teâ—… to prove sundry principles of our Christian faith Concerning 1. Christs eternal Deity Hereof See § 160. 2. His true Humanity In that he took upon him the seed of man it is evidâ—… that he was a true man Seed is the matter of mans nature and the very substance thereof 3. The root out of which Christ assumed his humane nature even the Seed of mâ—… It was not created of nothing nor was it brought from heaven but assumed 〈◊〉 of the Seed of man This was thus foretold There shall come forth a rod out of 〈◊〉 Stem of Iesle and a branch shall grow out of his root Isa. 11. 1. And an Angel tâ—… faith of Christ to the Virgin Mary That holy thing which shall be born of thee Lâ—… XI 35. 4. The subsistence of Christs humane nature in his divine nature The humane â—…ture of Christ never had a subsistence in it self At or in the very first framing â—… making it it was united to the divine nature and at or in the first uniting it it 〈◊〉 framed or made Philosophers say of the uniting of the soul to the body In â—…ating it it is infused and infusing it it is created Much more is this true conâ—…ning the humane nature of Christ united to his divine Fitly therefore is it 〈◊〉 said That he took on him the Seed not a Son of Abraham 5. His two distinct Natures He took on him mans nature being God before So as they were two and those two distinct natures 6. The Union of the two Natures He assumed or took on him the one to 〈◊〉 other and so made of those two Natures one Person This Union is evidenced 〈◊〉 these phrases The Word was made flesh Joh. 1. 14. God was manifested in the 〈◊〉 1 Tim. 3. 16. Christ came of the Father as concerning the flesh who is over all God blessed for ever Rom. 9. 5. This true reall union the Greek Fathers to free it from mistakings have set ouâ—… negatively and affirmatively with sundry emphaticall words as 1. Without alteration or change whereby is intended that the divine nature still remained the same and in assuming the humanity was no whâ—…t at all changed as wine is changed by putting water into it Nor was the humane altered into the divine as water was turned into wine Ioh. 2. 9. 2. Without division So as they both make but one and the same person They are indeed two distinct natures but so united as both make one only person both have one and the same subsistence As the Son of God hath a peculiar subsistence in himself so the humane nature which he assumed subsisteth therein 3. Without confusion Though two natures are united in one person yet not by confusion of substance as if the humane nature were transfused into the divine and both made but one nature They remain two distinct natures each having distinct properties distinct wils distinct operations and actions 4. Without Separation never to be dis-united or severed one from the other On earth they were first united in heaven they will ever so abide As the infirmities of the flesh caused no separation so neither will the glory of the Deity In this respect we may say Iesus Christ the same yesterday and to day and for ever Heb. 13. 8. The affirmative word which they use to set out this Union signifieth essentially or substantially not as in the mystery of the Trinity where the distinct persons are all of one nature or essence but because the distinct natures of Christ make but one person and thus the Union may be said to be essentiall not accidental The Apostle useth a like emphaticall word where he faith that in Christ dwelleth all the fulnesse of the Godhead Bodily Col. 2. 9. This word bodily intendeth as much as the former word essentially or substantially or as some translate it personally By this word the Union of God with Christ is distinguished from all other Unions God of old manifested himself in the Cloud in the Rock in the Ark in the Tabernacle in the Temple but figuratively God also manifested himself in his Prophets but virtually by the operation of his Spirit But never was he in any person or in any thing as in Christ. This Text hath also been used as a maul to knock down sundry heresies whereof See § 140. §. 164. Of the Resolution of Heb. 2. 16. IN this Verse is set down a difference of Christs respect to Angels and men Here about observe 1. The inference upon that which went before It is brought in as a reason why Christ destroied the devil and delivered man See § 155. 2. The substance In it there is 1. A proof of the Point verily 2. The point it self Hereof are two parts One Negative the other Affirmative In the Negative is declared what Christ did not for Angels Therein is set down 1. An act of grace not vouchsafed He took not on him 2. The Object or persons to whom that act was not vouchsafed Angels In the Affirmative is declared what he did Betwixt the two parts is placed a particle of opposition BUT In the latter part is set down 1. An act of grace vouchsafed He took on him 2. The object or persons to whom he vouchsafed it
created all things and for thy pleasure they are and were 〈◊〉 Rev. 4. 11. The other is taken from his redeeming of the Church 〈◊〉 〈◊〉 〈◊〉 that follow thereupon which they thus expresse Thou art worthy 〈◊〉 takâ—…â—…he 〈◊〉 and to 〈◊〉 the seals thereof And again Worthy is the Lamb to 〈◊〉 〈◊〉 and honour and glory and blessing c. For thou wast stain and hast redeemeds to God by thy blind And hath made us unto our God Kings and Priests c. 〈◊〉 5 â—… 12. Give therefore unto the Lord Glory and Strength Give unto the Lord the glory 〈◊〉 unto his Name Psa. 29. 1 2. For this end learn to know what is his due what he is worthy of Be well instructed in his excellencies as he is the Sonne of God Chap. 1. 3. and as he is the Mediator betwixt God and Man Thereby thou shalt understand that he is infinitely above all thy praises This is it that will enlarge thy heart and open thy mouth to praise him with the utmost of thy power Hereunto we shall much more be incited if we duely weigh his low condescention his great undertakings his bitter sufferings his glorious conquest over sin Satan death and hell the high exaltation even of his humane nature the many and great benefits that we reap by all these Were our souls throughly affected with the asoresaid considerations we should count him most worthy of all glory and never be satisfied with setting out 〈◊〉 praises Hereof See more in The Saints Sacrifice on Psa. 116. 17. § 108. §. 44. Of Christs surpassing glory THE Apostle doth not content himself with a simple expression 〈◊〉 worth but comparatively amplifieth it by this particle oâ—… 〈◊〉 more The Greek word is used to set forth sundry kindes of degrees as 1. Of number More then twelve Legions of Angels Mat. 26. 53. 2. Of distance of place That it spread no farther Act. 4. 17. 3. Of time To tarry longer Act. 18. 20. 4. Of measure or quantity Lovest thou me more then these Joh. 21. 15. 5. Of weight No greater burthen or no heavier Act. 15. 28. 6. Of worth Behold a greater then Jonas a greater then Solomon 〈◊〉 41 42. 7. Of excellency A more excellent Sacrifice Heb. 11 4. All those fore-mentioned degrees may fitly be applied unto Christ who in 〈◊〉 these respects and what other may be thought of is to be accounted more worthy of glory then Moses or any other 1. There were in number more excellencies in Christ then in any other God â—…nointed him with the â—…yl of gladnesse above his Fellows Psal. 45. 7. God giveth 〈◊〉 〈◊〉 Spirit by measure unto him Joh. 3. 34. 2. Christ is celebrated throughout the whole world No mans Name for â—…stance of place is further made known All people are to laud him Rom. 15. 21. 〈◊〉 great multitude which no man could number of all Nations and Kindreds and â—…ple and Tongues stood before the Throne and before the Lamb and cried saying Salvation to our God which sitteth upon the Throne and unto the Lamb 〈◊〉 7. 9 10. 3. Christ from everlasting to everlasting is God Psa. 90. 2. And glory is 〈◊〉 unto this our God for ever and ever Rev. 7. 12. 4. For measure of glory Christ is advanced above all Thou art fairer 〈◊〉 〈◊〉 children of men Psa. 45. 2. As the Apple-trees among the trees of the Wood so 〈◊〉 〈◊〉 Beloved among the Sons Cant. 2. 3. And again He is the chiefest among ten 〈◊〉 Cant. 5. 10. 5. Such a weighty Crown of glory was set on Christs head as never on any â—…thers Heb. 2. 7. Cant. 3. 11. 6. Christs worth far exceeded all others when Iohn wept because no man was found worthy to open and reade the Book he was thus comforted Weep aâ—…t Behold the Lion of the Tribe of Iudah the root of David hath prâ—…vailed to open the Book Hereupon they sung this new Song Thou art worthy to take the Book c. Rev. 5. 4 5 9. 7. Christ must needs be more excellent in glory then any other for he is the brightnesse of his Fathers glory Heb. 1. 3. §. 45. Of the Prerogatives of Moses wherein Christ excels him THE person before whom Christ is here preferred is Moses That we may the better discern the excellency of Christ set out in this comparison of Unequals betwixt Christ and Moses It is mees to take distinct notice of the Prerogatives of Moses and withall to observe how Christ excelled Moses in all of them I will exemplifie this in ten particular branches 1. Moses was a Prophet yea there arose not a Prophet since in Israel like unto Moses Deut. 34. 10. 1. God saith of his Son to Moses I will raise them up a Prophet from among their brethren like unto you Deut. 18. 18. This was a Prophet mighty in deed and word before God and all the people Luke 24. 19. yea he was greater then Moses 2. God made Moses a Governour over his people He was a Ruler Act. 7. 35. 2. Christ is Lord over all All power is given to him in heaven and in earth Mat. 28. 18. 3. Moses was a Saviour and deliverer of the people Act. 7. 35. I will send thee unto Pharaoh saith the Lord unto Moses that thou 〈◊〉 bring forth my people the Children of Israel out of Egypt Exo. 3. 10. 3. Christ was a greater Saviour from a more cruell Tyrant and from a greater bondage Heb. 2. 14 15. 4. Moses was Gods speciall Embassadour to whom God revealed all the Commandments and the Statutes and the Iudgements which he should teach the people Deut. 5. 31. 4. Christ needed not any Revelation For it pleased the Father that in him should all fulnesse dwell Col. 1. 19. 5. Moses was as Gods special Friend With him he spake mouth to mouth Deut. 12. 8. 5. Christ was more He is the only begotten Sonne which is in the bosome of the Father Joh. 1. 18. 6. Moses saw the back-parts of God himself Exo. 33. 23. 6. Christ is in the Father and the Father in him he that hath seen him hath seen the Father Joh. 14. 9 10. 7. Moses was mighty in words and in deeds Act. 7. 22. 6. Christ was more mighty Never man spake like him Joh. 7. 46. Christ did the works which none other man did Joh. 15. 24. 8. Moses his face shone so as the people were afraid to come nigh him Exod. 34. 36. Christ his face did shine as the Sun and his raiment was white as the light Matth. 17. 2. Christ is the brightness of the glory of his Father Heb. 1. 3. 9. Moses was learned in all the wisedom of the Egyptians Act. 7. 22. 9. In Christ was hid all the treasuros of wisedom and knowledge Col. 2. 3. 10. When Moses died God buried him Deut. 34. 6. 10. Christ being dead was raised again and taken into heaven Act. 1. 9. Notwithstanding all the Prerogatives of
the promised Messiah was that Christ whereupon they said to John Why baptizest thou if thou be not that Christ Joh. 1. 25. and they thus adjâ—… Jesus himself Tell us whether thou be the Christ Mat. 26. 63. yea the common people knew as much for all men mused in their hearts of John whether he were 〈◊〉 Christ or no Luke 3. 15. and of Jesus himself they said Do the Rulers know in 〈◊〉 that this is the very Christ Joh. 7. 26. And the woman of Samaria said of him 〈◊〉 not this the Christ and again I know that Messias cometh which is called Christ Joh. 4. 25 29. This Title Christ or Annointed importeth three things 1. The Functions which Jesus undertook for mans salvation even the Functâ—…ons of such as were annointed under the Law These are of three sorts 1. Kings Of annointing these See ch 1. v. 9. § 119. Now Christ was 〈◊〉 promised King of whom the other were types 2. Priests were annointed Lev. 8. 12 30. Hereunto the Psalmist alludeth where he maketh mention of precious ointment upon the head of Aaron Psa. 133. 2. Of Christs Priesthood See ch 2. v. 17. § 172. 3. Prophets There is one instance given of annointing a Prophet For God giveth this charge to Elisah Thou shalt annoint Elisha to be Prophet in thy room Prophets are in speciall manner called Gods Annointed For where God saith Touch not miâ—… Annointed by way of exemplification he addeth and do my Prophets no haâ—…m Psa. 05. 15. Prophets were Types of Christ Deut. 18. 15. c. That Text is expresly applied to Christ Act. 3. 22. c. Ionas also was a Type of Christ Luk. 11. 30. The Jews that lived in Christs time knew that the promise Messiah should be a Prophet Ioh. 6. 14. 7. 40. Mat. 21. 11. In all these places there is an emphaticall expression the Prophet that Prophet Of Christs Propheticall Function See 2. The Title Christ or annointed implieth the right that Christ had to undertake those Functions He that annointed Christ which was his Father Heb. 5. 5. he appointed him and thereby gave him a right to his office See more hereof v. 2. § 33. 3. It implieth an ability that Christ had to perform those Functions whereunto he was annointed Hereupon Christ saith The Spirit of the Lord is upon me because he hath annointed me Luk. 4. 18. This phrase The Spirit of the Lord is upon me implieth the abilities that were conferred upon him by the Spirit of God and that in a more then ordinary manner For he was annointed above his fellows See ch 1. v. 9. § 123. Of the difference betwixt this name Christ and the other name Iesus See § 29. §. 55. Of Christ a Son in reference to God THE first branch of Christs excellency wherein he is preferred before Moses it his dignity arising from his birth-right This is here set down in the same manner that the inferiority of Moses was by a particle of resemblance as Hereof See § 51. Here this phrase as a Son may be taken two waies 1. By way of resemblance thus As in mens families the Son and heir is counted more excellent then any servant So the Son of God in the house of God In this sense it is thus fitly translated as a Son 2. By way of eminency thus as the true proper Son of God more excellent then all meer creatures In this sense it was thus fitly translated as the Son Thus it implieth that it is no usurpation for Christ to be over the house of God it is his right as he is the Son of God The former sense cometh up to this latter and inferres the same conclusion that Christ being the true proper Son of God must needs be more excellent then Moses that was but a Servant By this Argument the Apostle proved Christ to be more excellent then Angels Cha. 1. § 42 47. This Title Son in reference to God attributed to Christ affords matter of Instruction and Direction I. Instructions are those 1. Christ is true God As a Sonne of man is true man so the Sonne of God true God 2. Christ is God eternal Divine generation is an eternal act 3. Christ is equall with God the Son is equall with the Father 4. In Christ God is well-pleased Mat. 3. 17. 5. In Christ we are adopted Gods Sons and made heirs Gal. 4. 4 5 6. 6. In Christ we are made free Ioh. 8. 36. II. Directions are these 1. Honour Christ as God Ioh. 5. 23. 2. Hear him Mat. 17. 5. 3. Beleeve on Christ Ioh. 3. 16. 4. Submit to Christ Psa. 2. 12. 5. Confesse Christ 1 Ioh. 4. 15. 6. Depart not from Christ Ioh. 6. 68 69. 7. Tread not Christ under foot Heb. 10. 29. 8. Wait for Christ from heaven 1 Thes. 1. 10. §. 56. Of Christ the Governour of his Church THE second branch of Christs excellency wherein he is preferred before Mâ—…ses is his authority implied under this Preposition Over He was over bâ—… house as a Lord and a Governour who had a supream power to order all things therein as it pleased him In reference hereunto these Titles Lord Mat. 13. 5â—… Master Luk. 8. 24. Mat. 23. 8. Mat. 26. 18. Mar. 9. 5. were frequently given to him in his life time yea and this Title also master of the house Mat. 19. 25. As there were none who excelled him in dignity so nor in knowledge prudence or any other gift that made one fit to be over the Church the Lord and Master thereâ—… and head thereof Intolerable in this respect is the arrogant presumption of him who is stiled 〈◊〉 head of the Catholique Church and universal Bishop Hereof See more The aforesaid authority of Christ teacheth us to reverence Christ according to that which is said At the name of Iesus every knee shall bow Phil. 2 10. and to obey him and to subject our selves to his Ordinances and to be subject to 〈◊〉 Word §. 57. Of the propriety which Christ hath to his Church THE third branch of Christs excellency is that propriety which he had to the house over which he was It is said to be his Own Of the house wherein Moses was it is said to be in reference to God his house The same house is here meant But in reference to Christ it is called his 〈◊〉 In the Greek only one Title makes the difference between the words This propriety which Christ hath in the Church is proper and peculiar to him no creature may lay claim to it The Apostle hath reference to Christ in this phrase the house of God which is the Church of the living God Eph. 3. 15. To him also be hath reference in this phrase Of whom the whole Family of heaven and earth is â—…med Eph. 3. 15. And in this Ye are the Temple of the Living God 2 Cor. 6. 16. The Scripture noteth many grounds of this
lived not in a barren and dry wildernesse but in a fertile place flowing with milk and honey as Canaan did where we need no Manna to fall from heaven because the earth brings forth store of Corn where we need not that Rocks should be smitten to send forth water because springs of sweet water are in every corner and rivers of water runne thorow all the parts of the Land and other like blessings so abound as we need not such extraordinary provisions as were made for the Israelites in the wildernesse If the wildernesse in regard of Gods extraordinary provision for them did aggravate their sinnes how much more doth England and Gods gracious dealing with us therein aggravate our sins O let us consider this that we may endeavour to walk more worthy of Gods favours to us then formerly we have done §. 93. Of the Wildernesse as a place wherein the Israelites were brought to great straits AS the wildernesse was considered in the former § a place of Gods extraordinary providence and goodness So it may be also considered as a place wherein the Israelites were oft brought to great straits and yet that did not excuse their sinne in tempting God For by their tempting God in the Wildernesse they provoked him So as straits and distresses are not sufficient excuses of tempting God We ought not to doubt of Gods Providence or of his Power or of his Goodnesse or of any of his Divine Attributes because we are in want or in any other strait The Devil took an oceasion from Christs being fourty dayes in the wildernesse to sollicit him to use an indirect course for providing sustenance to himself but Christ refused so to do Matth. 4. 3 4. If thou faint in the day of adversity thy strength is small Prov. 24. 10. The day of adversity is the time for a man to manifest his courage to faint then when he should shew most courage argues little or no courage Gods Power and Providence is not straitned by mens straits He can work as it pleaseth him without means as in creating all things or with means and those ordinary which are comprized under daily bread Mat. 6. 11. or extraordinary And that 1. In the kinde Exod. 16. 15. 2. In the quantity as the little meal in the barel and oyl in the cruse nourished Elijah a widow and her family a long time 1 Kin. 17. 16. 3. In the quality as course pulse nourished Daniel and his companions as well as the daintiest meat that a King could afford Dan. 1. 12 c. 4. In the manner of getting as a Raven was Elijahs cater to provide him bread and meat morning and evening 1 King 17. 6. Yea God can preserve by contrary means for Ionah was preserved from being drowned in the belly of a Whale Ionah 1. 17. We ought in this respect to arm our selves against tryal and before-hand to meditate on Gods Power Wisdom Goodnesse Providence Presence Truth and Faithfulness and to be of his minde who said Though I walk thorow the valley of the shadow of death I will fear no evil Psal. 23. 4. How doth this aggravate their incredulity who in time of peace plenty and all needfull prosperity thorow distrust fulnesse tempt God! How many covetous rich men upon fear of future want treasure up all that they can any way get How many timorous persons living where the Gospel is maintained upon fear of a change yeeld to Superstition and Idolatry If being in the straits of a wildernesse excuse not a man from tempting God can such as tempt God in a plentifull 〈◊〉 secure Canaan think to be excused § 94. Of the adverb â—… when or where Verse 9. When your Fathers tempted me proved me and saw my works fourâ—…y yâ—… IN this verse the Apostle doth more particularly exemplifie the sin here forbidden The first particle being an adverb and set alone as here it is is put for the place and translated where as Mat. 18. 20. Luk. 4. 16 17. Act. 3. 13. Rom. 4. 15 Rev. 17. 15. When it is joyned with a Preposition that limiteth it to the time it signifieth time and is translated till Mat. 1. 25. Mar. 13. 30. until Mat. 17. 9. whilâ—… Mat. 14. 22. Thus there is a Preposition joyned with this adverb v. 13. and translated while I finde not this adverb set alone as here it is in the New Testament put for the time but every where for the place By most Expositors it is here so taken The Hebrew word used Psa. 95. 9. is also put for the place and translated where in our former English and so do most Expositors there translate it and iâ—… other places also as Gen. 2. 11. 28. 13. Whether this adverb be taken for the time when or for the place where â—…tend to the same end namely to declare that particular sin against which the Apostle forewarns the Hebrews even that which the Israelites committed in the wildernesse and that while they were there So as this adverb whether it be â—…ken for time or place hath reference to the last word of the former verse which 〈◊〉 the wildernesse §. 95. Of avoiding the sinful courses of forefathers THE Persons whose ill example is to be shunned are here set down under thâ—… relative Fathers The Hebrews came from Abraham Isaac and Iacob and by a lineall desâ—… from those Israelites that were in the wildernesse Hereupon this correlative 〈◊〉 is here used In relation to the Jews both Abraham and also all others descending from 〈◊〉 and living under the Law are called Fathers in the New Testament See Chap. â—… v. 1. § 11. But here it is restrained to such Israelites as lived in the Wildernesse So in sundry other places as Ioh. 6. 31 49 58. Act. 3. 22. 7. 38 39. 1 Cor. 10 â—… These Fathers therefore were they whom the Lord delivered out of the Egypâ—… bondage and brought with a mighty hand by great wonders into a place of freedom where after an especiall manner he nurtured them as was shewed 〈◊〉 § 92. The Apostle sets them out under this Title Fathers because people use to 〈◊〉 much opinionated with an high conceit of their Fathers So were the Jews espâ—…ally and in that respect prone to imitate them in every thing even in their 〈◊〉 courses Therefore to root out that conceit the holy Ghost in the 95 Psâ—… and in this place expresseth their Fathers and sets them out to be notorious â—…bels and as rebels severely punished by God Can we now think that the practice of Ancestors who are called Fathers iâ—… 〈◊〉 it self a sufficient warrant for their posterity who come after them to do as 〈◊〉 did and to tread in their paths It is exptesly said that God gave Laws which should be made known to the generation to come that they might not be as their Fathers a stubborn and rebellious generation c. Psa. 76.
1 Tim. 1. 13. 17. It was an especial cause of the rejection of the Jews Rom. 11. 20. 18. It was the cause of many external Judgements v. 19. Heb. 11. 31. For it makes men run headlong into danger Exod. 14. 23. 19. It excludes from Heaven Heb. 4. 11. 20. It thrusts down to hell Luk. 12. 46. Mark 16. 16. Iohn 3. 18. 2 Thess. 2. 12. Rev. 21. 8. Can that which is in it self so hainous a sinne and which hath so many fearfull effects following upon it be accounted an infirmity Many do so account unbelief to be and thereupon give too much way unto it and nourish it too much If we would judge it as indeed it is a true proper sinne an hainous sinne a cause of many other grosse sins a sinne most dishonourable to God and damageable to our own souls we should take more heed of it and be more watchfull against it §. 130. Of preventing and redressing unbelief FOr keeping out or casting out unbelief these Directions following will be usefull 1. Use all means to get prove preserve and exercise Faith Hereof See The whole Armour of God Treat 2. Part. 6. on Ephes. 6. 16. Of Faith § 17 c. as life keepeth out or driveth out death and light darknesse and heat cold and other like contraries one another So faith unbelief if not wholly For faith and unbelief may stand together in remisse degrees See The whole Armour of God Of Faith § 39. yet so as unbelief shall not bear sway in the heart 2. Set God alwayes before thee and frequently and seriously meditate on Gods Presence Providence Power Truth Mercy and other like Excellencies Due meditation on these is a singular antidote against unbelief 3. Give good entertainment to the holy Spirit of God Stir up and cherish the good motions thereof Hereby thy spirit will be quickned and revived as Iacobs was Gen. 45. 27. and it will not continue under the dumpishnesse of unbelief 4. Do not wilfully and obstinately stand against any good councell given or duty required or direction prescribed as the Egyptians did Exod. 9. 21. Unbelief useth to be joyned with obstinacy as in Pharaoh who said Who is the Lord that I should obey his voice Exod. 5. 2. and in the Israelites who one while through diffidence return to Egypt and another while presume to go against the enemy without yea against the minde of the Lord Numb 14. 4 40 c and in that Prince who said Behold if the Lord would make windows in heaven might this thing be 2 King 7. 2. Yea and in Thomas too who said I will not believe except I shall see c. Ioh. 20. 25. As wilfulness and obstinacy are joyned with unbelief so they do increase and aggravate it 5. When thou findest thy heart dull heavy doubting distrustfull 〈◊〉 judgement and understanding thereby reason and discourse with thy 〈◊〉 will and say as David did Psal. 42. â—… 11. Why art thou cast down O 〈◊〉 c. Why art thou so stubborn O my will Why dost thou not believe 〈◊〉 God said this and that Is he not true and faithfull Is he not able to make gooâ—… Word Of a mans reasoning with himself See The Saints Sacrifice on Psal. 116. â—… § 47 48. §. 131. Of Professors falling away UNbelief is here aggravated by a fearfull effect which is Apostasie thaâ—… pressed In departing from the living God The Greek word translated departing is acompound The simple Verb signifieth to stand Matth. 20 3 6 32. And to establish 〈◊〉 3. 31. 10. 3. The compound signifieth to depart Luke 13. 27. To fall away Luke 8. 13 refrain Acts 5. 38. To withdraw 1 Tim. 6. 5. and to draw away Acts 5. 37. 〈◊〉 Noun that signifieth Apostasie is derived from this Verb 2 Thess. 2. 3. This word here used implieth that they to whom the Apostle gave this 〈◊〉 professed the true saith and that they had given up their names to God 〈◊〉 else should they be warned to take heed of departing from God It is therefore possible that Professors may fall from their holy profession 〈◊〉 they who professe that they believe in God may depart from him The 〈◊〉 caveats given in sacred Scripture to take heed hereof do prove as much 〈◊〉 of § 122. so do the threatnings denounced against backsliders Deut. 29. 2â—… 〈◊〉 24. 20. 2 Chron. 7. 19 20. Isa. 1. 28. Ezek. 18. 24. Heb. 10. 38. So also 〈◊〉 dry predictions of such as fell away as Deut. 31. 16 c. 2 Thess. 2. 3. 1 Timâ—… â—… 2 Pet 2. 1 2. But especially instances of such as have departed from their â—…sion as Saul 1 Sam. 15. 23. Ioash 2 Chron. 24. 17 c. Iudas Acts 1. 17 c. â—…mas and such as forsook Paul 2 Tim. 4. 10 16. And they of whom the 〈◊〉 Disciple complaineth 1 Iohn 2. 19. And this our Apostle also Heb. 10. 〈◊〉 these words As the manner of some is whereby he gives us to understand 〈◊〉 was then usual for Professors to revolt The Greek word there translated â—…ner signifieth also custom and wont and is so translated Luke 2. 42. 〈◊〉 It was too usual with the Jews time after time to apostatize and depart frâ—… 〈◊〉 Lord as Exodus 32 1. Iudges 2. 12. 1 Kings 12. 30. So among Christians 〈◊〉 20. 30. The ages after the Apostles and that from time to time even to these 〈◊〉 dayes give too evident proof hereof Are not all the Churches planted bâ—… 〈◊〉 Apostles departed from the Lord Who were those starres whom the taâ—…l 〈◊〉 Dragon drew from Heaven and threw to the Earth Revel 12. 4. were they professors of the faith How did this whole Land revolt in Queen Maries 〈◊〉 And it is like so to do again upon a like change Many make profession on bie-respects to serve the time and to serve 〈◊〉 own turns so as their profession is not seasoned with sincerity and foundâ—… which are necessary to make a good foundation Where they are wanâ—… 〈◊〉 stability can be expected Such a foundation is like the sand whereupon if 〈◊〉 be buiâ—… it cannot stand Mat. 7. 26 27. By this we see that profession doth not simply argue a true incision into 〈◊〉 Indeed we may judge of such as Christ did of him that discreetly answered 〈◊〉 to 〈◊〉 Christ thus replied Thou art not farre from the Kingdom of 〈◊〉 〈◊〉 12. 34. For Charity believeth all things and hopeth all things 1 Cor. 13. â—… 〈◊〉 is the best of every one Yet can we not absolutely conclude simply frâ—…â—…fession that such an one is a member of Christ. If a Professour revolt we 〈◊〉 〈◊〉 as 1 Iohn 2. 19. This that hath been shewed of Professors revolting giveth evidence of 〈◊〉 â—…cessity of mens trying and examining themselves according to the Aposâ—… 〈◊〉 exhortation 2 Cor. 13. 5. Examination in this kinde must be 〈◊〉 soundness of mens heart and the right
therefore a Rest to the people of God THis verse sets down the conclusion of the Apostles Discourse concerning the rest of the Sabbath and of the Land of Canaan both which he had proved by sundry arguments not to be the rest intended by David Thereupon he inferreth this conclusion There remaineth a rest that is there is another kind of rest for Gods people to rest in This concluding particle Therefore doth demonstrate this to be a conclusion So it is used Rem 8. 1. Gal. 3. 7. This Conjunction is sometimes used by way of interrogation as Shall he finde faith Luk. 18. 8. So Act. 8. 30. Sometimes for confirmation of a point and tranâ—… no doubt and truly As No doubt the Kingdom of God is among you and 〈◊〉 ye 〈◊〉 〈◊〉 Luk. 11. 20 48. Sometimes by way of addubitation or supposition and translated Perhaps Act. 8. 22. Haply Act. 17. 27. But most frequently it is used by way of inference and translated then as then are ye bastards Heb. 12. 8. This is in a manner all one as here in my Text Therefore An expresse setting down of a conclusion is an especiall means of making ones minde and meaning clear It shews what is the main intendment and what is especially to be observed It is like a white in the Buâ—…t or a mark to such as shoot at rovers to direct the 〈◊〉 in drawing his bow and shooting out his arrow Or rather like to the lanâ—… in the Admirall Ship which directeth all the Ships in the Navy Thus the demonstration of the main conclusion gives great light to the whole Discourse §. 54. Of the Rest to be laboured after THat which is here inferred is that there is a Rest. The Greek word here translated Rest is no where else used throughout the New Testament not in any other Greek Author except in some of the Greek Fathers who have taken it from this place The notation of it is taken from an Hebrew word which signifieth Rest and soundeth Sabbath See § 31. Hereupon the last Translators have thus turned it in the Margin Keeping a Sabbath So as the rest here intended is not simply a lying sitting or standing still without doing any thing at all but a ceasing from such things as are done here in this world These are called our own works in the next verse Of the heavenly Rest here intended See § 6 8 9. This word doth fitly set forth the Rest that is to come For as God who rested on the Sabbath from creating new creatures yet did other works of providence and as Gods people here on earth who cease from the works of their calling on Sabbath daies yet do sundry works of piety and mercy which are proper to the Sabbath So in heaven the glorified Saints who rest from the works of this world do many celestiall works which are proper to that place and time These works are excellent and glorious in their kinde The Saints there have sufficient ability to perform them according to the minde of their Lord and withall there is in them a ready willingnesse and forwardnesse to put out their ability and that to the utmost in those works §. 55. Of Rest in Heaven from Troubles on earth THat which under the word here translated Rest the Apostle doth in speciall give us to understand is that there shall be a freedom from every thing that is toylsom and grievous in this world The wise man in Ecclesiastes declareth how full of outward molestations and inward vexations this world is and that as long as men abide therein Besides the many expressions that he hath of the vanity of the things of this world sometimes in way of aggravation doubling the word and adding this note of generality ALL unto it thus Vanity of vanity vanity of vanities all is vanity Eccl. 1. 2. 12. 8. and besides the labours travels and troubles that he there mentioneth ten severall times he useth this clause Vexation of spirit But in the Rest here mentioned they rest from their labours Rev. 14. 13. and all tears shall be wiped away from their eyes Rev. 21. 4. under labours all molestations of body are comprised and under tears all vexations of spirit Labours and troubles are not the things whereunto God hath ordained man as unto his ultimate end Man by sinne hath pulled them upon himself Sin was the cause of this doom upon the woman I will greatly multiply thy sorrow c. and of this upon the man In sorrow shalt thou eat c. Gen. 3. 16 17. From sin proceeded all manner of evils even evils of punishment Obj. The Lord himself saith I create evil Isa. 45. 7. Hereupon a Prophet maketh this inference Shall there be evil in a City and the Lord hath not done 〈◊〉 Amos 3. 6. Ans. By evil in those and other like places the just punishment of sin is intended That God is said to create and do in these respects 1. God ordained that sin should be punished 2. God by his providence ordereth the punishments which are inflicted on sin and that for the kinde measure and continuance thereof 3. The Ministers and means whereby sinners are punished are appointed and sent by God On these grounds we may conclude that Gods people shall for the present be sufficiently supported in their afflictions and at length be fully freed from all 1 Cor. 10. 13. Upon expectation of the soresaid freedom and rest it is just and equall both diligently to work the work of our Lord and Master all the working time of this our Pilgrimage and also patiently to endure whatsoever the Lord shall be pleased 〈◊〉 upon us Christ hath made himself a worthy pattern herein I must saith 〈◊〉 〈◊〉 the works of him that sent me while it is day Joh. 9. 4. And Though He 〈◊〉 a Son yet learned he obedience by the things which he suffered Heb. 5. 8. There being a freedom and rest to come Christ had an eye thereto Heb. 12. 2. So had 〈◊〉 Heb. 11. 26. When we are pinched or grieved with any work travell trouble or affliction 〈◊〉 us call to minde and meditate on this freedom and rest Marrineâ—…s passe over 〈◊〉 boisterous and dangerous seas in hope of attaining to a quiet haven Labourers toyl all the day in hope of rest at night So others in other cases Expeâ—… of freedom rest and recompence upholds their spirits yet they may â—…ail of their expectation But they for whom this rest is prepared shall not 〈◊〉 thereof What then should we not do what should we not endure in hope of this rest The 〈◊〉 because hope thereof is certain and sure If the joy honour and glory which will accompany this rest were duly 〈◊〉 it would much more stirre us up to this duty §. 56. Of Rest to come OF the soresaid Rest it is here said that it remaineth The same word is here used that was used before v. 6.
man in this world ceaseth from his own works Therefore no man in this world entreth into his Rest. Of the meaning of the word here translated rest and of this phrase enter into 〈◊〉 Chap. 3. v. 11. § 116. 〈◊〉 relative HIS is not reciprocal as if it had reference to him that enâ—… but it hath reference to another namely to God and it is taken in the 〈◊〉 sense that it is taken vers 1. There is a like word consisting of the very same 〈◊〉 but different spirits used in this verse which is reciprocal and for distinctiâ—… 〈◊〉 translated his own In what respect the heavenly Rest here intended is calâ—… Gods rest See v. 1. § 9. Some apply this phrase of entring into his rest unto Christ and to his Resurâ—… and Ascension and thence infer a conformity of the members to their 〈◊〉 But no mention being heretofore made of Christ in the Apostles discourse 〈◊〉 Rest it is not probable that he would have reference to Christ without naâ—… him Others apply it to a spiritual Rest. But that Rest is only a beginning of a Rest. It 〈◊〉 be the full Rest here intended It is therefore most proper and pertment to 〈◊〉 〈◊〉 in hand to refer it to our heavenly Rest which is to come §. 59. Of the works which are here called his own works FOr finding out the meaning of this phrase His own works we must consider 〈◊〉 difference betwixt Saints on earth and in heaven For the Rest here spoken of is proper to Saints who are Gods people 〈◊〉 here on earth may be considered in that entire estate wherein God at first 〈◊〉 him and also in that corrupt estate whereinto he fell In his entire estate there were these kinde of works 1. Such as tended to the preservation of his body as to eat drink and 〈◊〉 God gave man the fruits of the earth for meat Gen. 1. 29. And Adam slept Gen. 2. 21. In heaven our bodies shall need no such means of preservation 2. Such as were of use for increase of mankinde For thus saith God Be fruitfull and multiply Gen. 1. 28. To this head may be referred all works which by vertue of relations as betwixt husband and wife parents and children and other superiours and inferiours should have been performed In heaven they neither marry 〈◊〉 are given in marriage but are as the Angels Mat. 22. 30. 3. Such as man used partly for obtaining things needfull for his body and partly for trial of his obedience as diligence in his place and calling For God put man 〈◊〉 the garden of Eden to dresse it and to keep it Gen. 2. 15. In heaven there shall be to such labour In the corrupt estate whereinto man sell we may consider sin it self and the punishments thereof Here on earth we commit innumerable sins but in heaven we are freed from all Glorified Saints are not only fully justified but also perfectly sanctified The Church there is holy and without blemish Eph. 5. 27. The punishments of our sins are natural or accidental Natural are all manner of infirmities whether of minde or body or both Of minde as anger fear care grief and such like Of body all kinde of labour toil wearisomness with the like Accidental are all manner of miseries calamities crosses losses pains 〈◊〉 and finally death it self Of these there shall be none in heaven Rev. 14. 1â—… 21. 4. These and other works like unto them are said to be our works in these respects 1. We do them in by and of our selves 2. They come originally from our selves 3. They are most agreeable to our nature minde and will None of the fore-mentioned works are done in heaven They therefore that enter into Gods rest are truly and properly said to cease from them and in that respect to rest See § 55. The Verb translated cease is the very same that is used of Gods forbearing to create any new creatures on the seventh day and translated rested v. 4. From that Verb the Noun which is oft translated rest is derived So as to cease or rest is to leave off doing such things as one did before This is that rest or keeping of a Sabbath mentioned v 9. § 54. This is a point of singular comfort and sufficient to support us in all our toâ—…s travels troubles cares fears griefs sins and effects thereof There is a rest wherein we shall cease from them all By this kinde of rest a vast difference betwixt earth and heaven is manifested the ultimate end of Gods people is demonstrated and our likenesse to God is coâ—…summated In this Rest God is all in all §. 60. Of Saints ceasing from their own works as God from his THe Apostle to expresse his minde more fully about ceasing from ones 〈◊〉 work giveth instance of Gods ceasing from his Hereof he made mention before v. 4. There we shewed what works of God were meant and how God ceased from them See § 31. This note of resemblance AS sheweth that this instance of God is produced as an illustration of the point Hereabout three things are observable 1. That the works from which God ceased were his own The Greek word translated his own is emphatical Indeed many times it is indefinitely translated His as here and Matth. 22. 5. Most usually this reciprocal particle own is added as his own servants Matth. 25. 14. His own â—…loaths Mark 5. 20. Sometimes this restrictive Adjective proper is added as their proper tongue Act. 1. 19. His proper gift 1 Cor. 7. 7. It is attributed to the one onely-begotten proper Sonne of God and thus translated His own Sonne Rom. 8. 32. The works which God created were the works from which he ceased and these were his own prâ—… works 2. That God ceased from ALL his works Hereof see § 31. in the end 3. That God utterly ceased from those his works He never returned to the work of Creation again In all these respects shall the people of God cease from their works 1. They shall cease from their own proper works even from their sinnes which are most properly their own and from all the effects which they have produced 2. They shall cease from all manner of works which here on earth they did and endured 3. They shall utterly cease from all such works as cumbered them here on earth so as never to be encumbred with them again Thus Gods people cease from their own works as God did from his Besides as God in ceasing from some works namely works of Creation yâ—… continued to do other works namely works of Providence So Gods people though they cease from their works here on earth shall have other kinde of works which are fit for the place where they shall be therein to exercise themselves See § 54. Yet further as God ceased not till the seventh day for he continued to work all the six dayes
Exod. 20. 11. so Saints shall not cease from all their works here on earth Their dayes on earth are working dayes wherein they do works of necessity which tend to the preservation of their body Works of duty to God and man and works of corruption A full ceasing from all these works is â—…xhere to be expected We are enjoyned to do the works of our calling Eccles. 9 10. Iohn 9. 4. and those works also needfull for nature Eccles. 5. 18. Nature it 〈◊〉 moveth us thereunto Ephes. 5. 29. and while we live sin will retain some life in is though it may be restrained and kept down Rom. 7. 18 c. Sin remaining the fruits also thereof must needs remain as travel trouble losses and all manner of crosses The best of men are subject hereunto Surely they come short of the mark who place the rest here spoken of in mortiâ—…ation of sin and living to God in peace of conscience joy in the holy Ghost and such like works of the Spirit I will not deny that these are first-fruits 〈◊〉 and evidences thereof But the full fruition of this rest cannot be on 〈◊〉 §. 61. Of the Resolution and Observations of Heb. 4. 9 10. 9. There remaineth therefore a rest to the people of God 10. For he that is entred into his rest he also hath ceased from his own works as God did from his THe Summe of these two verses is in two words Saints Rest. Here is in particular to be considered 1. The Inference in this word Therefore 2. The Substance which is 1. Propounded vers 9. 2. Exemplified vers 10. Rest propounded is set out 1. By an intimation of the time when it is to be enjoyed in this word There remaineth 2. A restriction of the persons for whom it is reserved The people of God The Exemplification is set forth by a resemblance Of the Resemblance there are two parts 1. A Proposition 2. A Reddition or Application In the Proposition there is 1. A Description of the person 2. An Exposition of the point The Person is described 1. By his Act He is entred 2. By the Subject whereinto he entred That Subject is set out 1. By the kinde Rest. 2. By the Author His. In the Exposition there is 1. A Cessation or leaving off He also hath ceased 2. The Matter left off His own works Of the Reddition there are two parts 1. The Person to whom the resemblance is made As God 2. The Point wherein the resemblance consisteth Did from his Doctrines I. The conclusion of a Discourse is to be set down This verse is the conclusion of the Apostles Discourse of Rest. And the note of a conclusion Therefore is expressed See § 53. II. There is a Rest. This is here taken for grant See § 6. III. That full rest is to come This word There remaineth intends as much See § 56. IV. The rest to come is as a Sabbath The word used by the Apostle intends as much See § 55. V. The full rest to come is proper to Gods people It remaineth to them See § 57. VI. Points of concernment are to be made clear For this end is this tenth verse inferred as a reason upon the former See § 58. VII The rest prepared for Saints is Gods In reference to God it is stiled HIS See § 9. VIII Some shall enter into Gods rest This is set down as a granted case in these words He that is entred See § 39. IX Men on earth have works of their own See § 59. X. Gods rest on the Sabbath was a resemblance of Saints rest in heaven This note of resemblance AS declares as much § 60. XI Saints in heaven cease from their works on earth So much is here directly expressed See § 59. XII God rested from all his works See § 3â—… XIII While Saints are here they cease not from their own works as God ceased not in the six days See § 60. §. 62. Of being like to God Verse 11. Let us labour therefore to enter into that rest lest any man fall after the saâ—… example of unbelief THis verse layeth down an especial use to be made of all that the Apostle hath delivered about the Rest before-mentioned One use was before noted v. 1. which was an admonition to fear lest we come short of that rest The other use is an exhortation to do our best for attaining thereunto This relative Conjunction therefore imports as much The Greek word here used is the very same that was used v. 1. § 2. It may have either a remote or an immediate reference The remote reference is to all that hath formerly been delivered of the reality of that Rest that there is indeed such a rest v. 9. Of the certainty of it § 24. and of the excellency of it that it is Gods rest v. 1. § 9. And that it brings a freedom from all labour and trouble v. 10. § 59 60. There being such a Rest we ought therefore to endeavour after it See § 63. The immediate reference is to the last clause of the former verse wherein Gods patern is set before us in this phrase As God did from his God having spent six dayes in creating all things rested the seventh day from all his works Let us therefore having done our work here Labour to enter into his rest Thus Gods practice is a patern to us It is set down in the Law as a patern for us to work in the six dayes and Rest on the seventh Exod. 20. 11. Here it is propounded as a motive to stir us up to endeavour after a Rest that we may be like God and rest from all our own works as he did from his God rested from his own works therefore let us labour to enter into that Rest where we shall cease from our own works By this it appears that Saints should be such as God is God at first made 〈◊〉 after his own Image Gen. 1. 27. and we are exhorted to be renewed after Gods Image Ephes 4. 23 24 Col. 3. 10. In general we are incited to be followers of God Ephes 5. 1. In particular to be holy as he is holy Levit. 19. 2. 1 Pet. 1. 1â—… 16. To do good as God doth Matth. 5. 45. To be kinde and mercifull as he is Luk. 6. 35 36. To lâ—…ve as God doth 1 Ioh. 4. 11. To forgive one another as God doâ—…h Eph. 4 32. Yea to be perfect as he is Mat. 5. 28. 1. Gods patern is the most perfect that can be set before us we may be sure not to eâ—…re if we hold clâ—…se to it 2. It is the best and most honourable patern we can have 3 It is the safest For who can blame us for imitating God Object Gods patern is too high for any creature to set before him Answ. For clearing this point we must distinguish betwixt the things of God There are incommunicable and communicable Excellencies in God Some things are incommunicable
knowledge of every creature Vers. 13. Neither is there any creature that is not manifest in his sight but all things are naked and opened unto the eyes of him with whom we have to do THis Verse may be taken either as a reason of the fore-named power and efficacy of the Word which reason may be drawn from the nature of him whose word it is namely God who being himself a searcher of the heart and a discerner of all things though never so close and secret is pleased to exercise that power in and by the Ministry of his Word Or to distinguish this Verse from the former it may contain an other distinct Argument to presse the main point in hand which is to hear Christs voice and not to harden our hearts because our very heart and the thoughts thereof are all manifest before God Neither of these do thwart the other but both may stand very well together for they both intend the same thing namely that we ought to hearken to Christâ—… voice because as God he is a searcher of hearts and exerciseth that discerning power in and by his Word The Apostle here setteth dowâ—… the piercing sight of God with such emphasis as he did the piercing power of the word of God The Copulative particle in the Greek intends some correspondency betwiâ—…t God and his Word The Greek word translated creature is derived from a Verb that signifies â—…o create or make 1 Tim. 4. 3 4. It is variously used For it is taken 1. For the Creation Mar. 10. 6. Rom. 1. 20. 2. For every thing that hath a being from God Râ—…m 8. 39. 3. For the fabrick of the visible world Rom. 8. 19 c. 4. For an earthly structure made with mans hands Heb. 9. 11. 5. For reasonable creatures which are the chiefest of Gods creatures here iâ—… this world Mar. 16. 15. 6. For a Magistrate who in regard of his Office bears the Image of Goâ—… 1 Pet. 2. 13. 7. For a true Saint who is born again and renewed after the Image of God In this sense it hath this Epithete New annexed to it as a new creature 2 Câ—…r 5. 17. Gal. 6. 15. Here it is especially taken in the fifth distinction for reasonable creatures oâ—… earth of what sex age condition or disposition soever they be I will not deny but that this word creature may here be indefinitely and generally taken for every creature in heaven earth sea or hell visible or invisible reasonable or unreasonable living or without life For he that made them 〈◊〉 and deputed to every one their several places and natures cannot be ignorant of any of them They must needs all of them without exception be manifest in 〈◊〉 sight Yet questionlesse the reasonable creature is here especially meant For 1. Man the Lord of other creatures is by an excellency Gods creature 2. Other creatures were made for man but man for God and his glory especially 3. Man hath understanding above other creatures to conceive himself to be Gods creature the work of his hands and accordingly to respect God as 〈◊〉 Creator To shew that there is not any one man excepted he useth this indefinite phrase There is not a creature To make the emphasis more conspicuous our English iâ—…serts this particle any He that excepteth not any one includeth every one goâ—… or evil upright or hypocrite great or mean learned or unlearned wise or foolish §. 76. Of all things manifest in Gods sight THis phrase That is not manifest is the interpretation of one Greek word which is a privative compound and hath the force of a negative The simple Verb as used in the New Testament signifieth to appear 〈◊〉 13. 26. and to shine forth Ioh. 1. 5. 5. 35. The compound Verb from whence the Adjective here used is derived is directly opposite to the simple Verb as in these words A vapour that appearâ—…th â—…nisheth away Jam. 4. 14. So Matth. 6. 16. Of a compound Noun derived from 〈◊〉 same Verb See Ch. 3. v. 13. § 80. The negative Conjunction annexed to this privative compound adds emphasiâ—… It is more then if he had said Every creature is manifest Two Negatives in Greek make a strong Affirmative Sometimes to 〈◊〉 the Affirmative the stronger the Negative is doubled and trebled See Chap. 13. v. 5. § 71. This phrase implieth an impossibility of concealing any thing from God According to the notation of the Greek word it implieth a clear and bright manifestation of every creature This Relative HIS in his sight may have reference to God whose word 〈◊〉 fore-said powerfull word is â—…aid to be in this phrase The word of God Or it 〈◊〉 have reference to Christ of whose propheticall function be here treateth and 〈◊〉 voice he advised us to hear Chap. 3. v. 7. § 78. Betwixt these there is no difference For Christ is God and the voice of Christ is 〈◊〉 Word of God This phrase in sight is in Greek an Adverb and properly signifieth before and 〈◊〉 it is turned Luke 1. 6. It is also turned In the presence Luk. 1. 19. It is derived from a Noun that signifieth sight It is applied to men and Angels Luke 12. 9. To God it is applied by way of resemblance after the manner of man So is this pâ—…rase in the next clause Unto the â—…yes See Chap. 1. v. 10. § 132. It sets out Gods perfect knowledge of all men whether good or evil Prov. 15. 3. Concerning 〈◊〉 good it is said The eyes of the Lord are over the righteous 1 Pet. 3. 10. and he 〈◊〉 the way of the righteous Psal 1. 6. Concerning the evil it is also said The 〈◊〉 of the Lord are upon the sinfull kingdom Amos 9. 8. and God saw that the wicâ—… of man was great c. Gen 6. 5. This in general must needs be so because he is himself every where present Iâ—…r â—…3 â—…3 and nothing can hinder his sight Psal. 139. 7. Iob 22. 13 14. As the Sun iâ—… above all and shineth every where so much more God Besides God made all things and he governeth all things and therefore it is reâ—… he should have a sight of all And this the rather because his glory is the 〈◊〉 of all Pro. 16. 4. Rom. 11. 36. By his sight of all he can direct and turn them all to his glory In particular God seeth all for the righteous sake to uphold to encourage and to take occasion of rewarding them And for the wickeds sake to curb restrain and punish them This is a great encouragement unto the righteous to hold on in their righteous 〈◊〉 For though men may be ignorant thereof as Poâ—…iphar was of Iosephs faithfulness Gen. 39. 19 20. or forget it as Pharoahs Butler forgat Iosephs kindeâ—…ess Gen. 40. 23. or wittingly wink at it as Nabal did at Davids goodness 1 Sam. 25. 10. or misconceive it
Sonship of Iesus all which are here hinted as a motive to â—…ld fast our profession 2. The particular reference is to that main point which the Apostle presseth in this and the former Chapter about entring into Gods rest For if the question be 〈◊〉 What hope we poor sinners may have of entring thereinto the Apostle 〈◊〉 maketh answer That Christ our great Highpriest being passed into heaven we also in and by Him have hope to enter 3. The immediate reference is to that which he had delivered of the power of Gods Word and piercing sight of God himself ver 12 13. We shall be assuredly found out if we fall from our profession it becomes us therefore to hold it fast All and every of these references teach us to improve to our best advantage the means which God affordeth to us God hath given us his own Sonne whose Throne is in the heaven who is the Apostle and Highpriest of our profession who hath prepared an everlasting rest for us whose Word is exceeding powerfull and who himself is a searcher of hearts therefore we ought to persevere in the faith of Christ and hold fast our profession Thus will it not repent the Lord that he hath given us his Sonne to be our King Priest and Prophet and with him his powerfull Word Thus shall we finde and feel the sweet comforts and refreshments that flow from Christ and partake of all â—…is benefits Thus shall we see just cause to blesse the Lord for those great gifts bestowed on us §. 83. Of having a great Highpriest MOst of the particulars here laid down about Christs Priesthood have been before handled as that Christ is a Priest an high Priest and a great High-priest Of these see Chap. 2. v. 17. § 172 173 c. We are said to have this Priest in sundry respects 1. In that God the Father gave him to us by promise Gen 3. 15. 2. In that Christ is actually exhibited being come down from heaven having assumed our nature in which respect he is taken from among men and in our nature done and endured whatsoever as a Priest he was to do and endure 3. In that by the Ministry of the Gospel he is offered and tendred unto us Gal. 3. 1. 4. In that we professe to believe in him and thereby take him for our Priest if at least we do indeed believe as we professe For to believe in Christ is to receive him Ioh. 1. 12. Thus we see that this word having carrieth emphasis and is much more then if he had said Seeing there is c. This implieth a right to him and a kinde of possession of him This is a great priviledge thus to have such a Priest such an high Priest so great an high Priest All men have not this Priest How should we esteem him how carefull should we be to use him as our Priest See Chap. 7. v. 17. § 175. O let not that be verified in us which the wise man thus hinteth of a fool Wherefore is there a price in the hand of a fool to get wisdom seeing he hath no heart to it Pro. 17. 16. §. 84. Of Christ being in heaven as our Priest THe place where Christ continued to exercise his Priesthood is here said to be the heavens The plurall number heavens is used to set out the height and excellency of the place See Chap. 1. v. 3. § 35. 1. This is a strong argument against the ubiquity of Christs body For that which is contained in the heavens is not every where present I may in this case say as the Angels did to them that sought Christ in the grave when he was risen Luk. 24. 5. Why seek ye him that is in heaven among them that are on earth Long may they so seek him but while he abideth in heaven they shall not finde him on earth The like may be pressed against Transubstantiation 2. This sheweth the preheminency of Christs Priesthood above all others Priesthood Others exercised their Priesthood in places made with hands but Christ is not entred into holy places made with hands but into heaven it self now to appear in the presence of God for us Heb. 9. 24. 3. This ministreth matter of great consolation to us against whom heaven was shut by reason of our sinnes but now it is opened by Christ so as we may now well labour to enter into the celestiall rest as we were exhorted v. 11. For the way is made open and places are there prepared for us Ioh. 14. 2. This is a strong inducement to stirre us up to do as the people did in the daies of Iohn the Baptist when the Kingdom of heaven suffered violence and the violent took it by sorce Matth. 11. 12. 4. This may stirre us up to seek those things that are above where Christ sitteth 〈◊〉 the right hand of God and to set our affections on things above not on things on the earth Col. 3. 1 2. 5. This teacheth us in prayer to look up unto heaven where Christ our High-priest is For this end Christ putteth us in minde of Gods being in heaven where he teacheth us thus to pray Our Father which art in heaven Matth. 6. 9. 6. This assureth us that Christ is where his Father is presenting himself as our Highpriest for us continually before his Father 7. This giveth evidence that we also that believe in Christ shall have an habitation in heaven For saith Christ to such I go to prepare a place for you and if I go and prepare a place for you I will come again and receive you unto my self that where I am there ye may be also John 14. 2 3. §. 85. Of Christs passing into heaven and our communion with him CHrist is said to have passed into the heavens The Greek word translated passed is a compound The simple Verb signifieth to come The Preposition signifieth thorow This compound signifieth to passe thorow notwithstanding any difficulties that may seem to hinder Thus it is said that an Angell and Peter passed the first and second ward Act. 12. 10. Our Lord Christ having assumed our nature passed through the Virgins womb and being born in his infancy childhood and manage passed through many difficulties as temptations afflictions persecutions death it self and the grave yea after his resurrection he passed through the three regions of the ayr and â—…e severall orbs of the starry heavens and so entred into the highest heaâ—… Thus we see that nothing could hinder him from that place where he intended â—…ppear as our Priest for us before his Father On this ground we may be consident that we also who believe in Christ shall â—…sse through all impediments and obstacles to be in that rest where he is As the 〈◊〉 himself passed through all so will he cause his members to passe through all 〈◊〉 they may be where he is The conjunction of these two
points 1. That we have Christ for our Priest 2. That he is passed into the heavens do prove that Christs bodily absence 〈◊〉 not our communion with him nor our participation of the benefit of his Priesthood We have him for our Priest though he be passed into the heavens 〈◊〉 is this again set down Heb. 8. 1. 1. Though in body he be absent yet in his Divine spirit he is ever with us according to his promise Matth. 28. 20. 2. Faith hath a virtue to pierce into heaven where Christ is It seeth him who 〈◊〉 â—…sible Heb. 11. 27. Ioh. 20. 29. Singular comfort doth this Minister to us on earth that so great a distance as is 〈◊〉 heaven and earth cannot hinder our communion with Christ. We may by saith have recourse to him as if he were on earth And though he were on earth 〈◊〉 â—…cesse to him would be to little purpose without faith Mat. 13. 58. §. 86. Of Christ a Priest both God and man and of our duty thereupon TO shew distinctly who this Priest was he expresseth his Name Iesus This Name was his proper Name given to him upon his incarnation Of it See Chap. 2. v. 9. § 73. Chap. 3. v. 1. § 29. By this title the Apostle declareth Christ to be man whereby he was fit to do all works of service and suffering that were to be done and endured by a Priest He declareth himself hereby to be a Saviour See Chap. 2. v. 9. § 73. Because the Priesthood which Christ undertook required matters of Divine dignity and authority the Apostle addeth that speciall relation which Christ had to God in this phrase The Sonne of God Of this relation See Chap. 1. ver 2. § 15. By this it appeareth that our Priest was both God and man able and fit for that Function Hereby is Christ distinguished from Aaron and from all other Priests Hereof see more Chap. 2. v. 17. § 172. The duty required by virtue of Christs Priesthood is thus expressed Let us hold 〈◊〉 our profession Of the manner of the Apostles expressing his minde in the plurall number and first person whereby with others he incites himself See v. 1. § 3. By profession is here meant the true faith professed Of the word here translated profession See Chap. 3. v. 1. § 27. The Verb translated hold fast signifieth to hold a thing so fast as not to set it go again Thus it is used of holding Christ when they had apprehended him Matth. 26. 48. And of Herods holding Iohn when he bound him in prison Mark 6. 17. It is also used of the Jews holding the traditions of their Elders which they would by no means let go Mark 7. 3 4 8. It is applied to retaining of sinne in obâ—…inate persons which shall not be forgiven Ioh. 20. 23. Here it implieth perseveâ—… In this sense is this Verb used three times by Christ namely in his Epistle to Pergamus Revel 2. 13. to Thyatira Revel 2. 25. and to Philadelphia Rev. 3. 11. Of Perseverance in the faith See Chap 3. v. 6. § 68. The inference of this duty upon the description of Christ our Priest sheweth that the ground of our Perseverance resteth on Christs Priesthood For this end doth the Apostle exhort us to consider the Highpriest of our profession Chap. 3. â—…ers 1. The Sacrifice which Christ as our Priest once offered up the intercession which he continually maketh and the benefits which flow from his Priesthood whereof See Chap. 2. v. 17. § 174. are both means and helps to Perseverance It becomes us even in this respect to be well informed in this mystery of Christs Priesthood much to meditate thereon and well to place our confidence on it §. 87. Of the Infâ—…rence of v. 15. Verse 15. For we have not an Highpriest which cannot be touched with the feeling of our infirmities but was in all points tempted like as we are yet without sinne THis verse is added to remove a scruple which might arise from the excellency of that Priest who is described in the former verse For a poor sinner upon a deep apprehension of his own unworthinesse vilenesse and cursednesse might thus reason True it is that Christ is a Priest but so great an Highpriest 〈◊〉 on a glorious Throne in heaven the very Sonne of God as I poor weak cursed sinner who am subject to many infirmities and corruptions dare not go to him for mediation To remove that scruple The Apostle here sheweth that albeit he were so great and glorious a Priest yet he was withall touched with a feeling of our infirmiâ—… and tempted as we are so as we have good cause to believe that he will be mâ—…cifull unto us and ready to receive and relieve us Hereof See Chap. 2. v. 1â—… § 176. Thus this causall Conjunction FOR is here fitly added in that it pointeth 〈◊〉 a reason why we should hold fast the profession of our faith in Christ because â—…e is not only the Sonne of God a great Highpriest in heaven which was one râ—…son but also because he was touched with the feeling of our infirmities and 〈◊〉 as we are which is another reason We may well hence inferre that it is necessary to be instructed in Christs â—…liation temptations passions and infirmities as well as in his Divine Majesty Dignity Authority and Power The sacred Scripture doth distinctly perspiceously and fully declare both Where it speaks of the one it frequently speaks 〈◊〉 the other Christs humiliation infirmities and sufferings are the means whereby we 〈◊〉 accesse to Christ They are the ground of our incouragement to â—…ie unto 〈◊〉 His Divine dignity and power are means of strengthening our faith and maâ—… us wholly to rely upon him Were it not for the former we durst not approâ—… unto him Were it not for the later we could not with confidence rest 〈◊〉 him §. 88. Of Christs fellow-feeling IN setting down the infirmities of Christ the Apostle useth two negatives 〈◊〉 We have not an Highpriest which cannot be touched c. This he doth to conviâ—… us the more of the truth of the point Two negatives in Greek make a 〈◊〉 affirmative as was shewed v. 13. § 76. It is more then if he had said We 〈◊〉 a Highpriest that can be touched c. These two negatives intend an improbabâ—… if not an impossibility of the point yea they imply that it cannot be otâ—… thought but that Christ should be so touched of iâ—… we may not make any 〈◊〉 or question The word here translated can is in this case turned able which impliâ—…â—… fitnesse and readinesse to a thing See Chap. 2. v. 18. § 183. This phrase touched with a feeling is the interpretation of one Greek 〈◊〉 which is a compound The simple Verb signifieth to suffer the Preposiâ—… with The compound to suffer with or to be mutually affected with oâ—… sufferings even so as if those sufferings
understand that God affords help in the best time even the fittest season that can be All things that God doth he ordereth in due time and season especially the succour that he affordeth unto his children He giveth rain in his due season Deut. 11. 14. He giveth to all their meat in due season Psal. 145. 15. His Saints reap 〈◊〉 crop which he giveth in due season Gal. 6. 9. To every thing there is a season Eccl. 3. 1. 1. God herein doth much manifest his wisdome For as in wisdome 〈◊〉 made all things Psalm 104. 24. so most wisely doth he dispose 〈◊〉 same 2. Hereby good things are clearly manifested to be of God For in the 〈◊〉 the Lord shall be seen Gen. 22. 14. that is in the time of greatest need and fittest season To this purpose saith the Lord In an acceptable time 〈◊〉 I heard thee and in a day of salvation have I helped thee Isa. 49. 8. 3. Then will help do most good when it is afforded in season This is a great inducement to wait for a season God who is the Lord 〈◊〉 times and seasons Acts 1. 7. better knoweth which is the fittest season 〈◊〉 succour then we can Indeed God oft seemeth long to put off help but 〈◊〉 is to afford help in the fittest season Ignorance hereof makes many impatient Had the Israelites known the season of their deliverance through the red sea they would not have murmured as they did Exod. 14. 11 c. Nor would the King of Israel have blasphemed as he did 2 King 6. 33. if he had understood the season of his deliverance Men not knowing this imagine that God hears them not or regards them not and hereby they deprive themselves of that good which otherwise they might have So did Saul 1 Sam. 13. 8 9 God himself is so punctuall in observing his season as he will not suffer 〈◊〉 to be prevented or over-slipt He therefore that believeth will not make 〈◊〉 Isa. 28. 16. §. 100. Of the Resolution of Heb. 4. v. 14 15 16. 14. Seeing then that we have a great Highpriest that is passed into the 〈◊〉 Iesus the Son of God let us hold fast our profession 15. For we have not an Highpriest which cannot be touched with the 〈◊〉 of our infirmities but was in all points tempted like as we are yet 〈◊〉 out sinne 16. Let us therefore come boldly unto the Threne of grace that we may obtain â—…cy and finde grace to help in time of need THe summe of these three verses is a transition from Christs Propheticall to 〈◊〉 Priestly Function Hereabout we may observe 1. The inference of Christs Priesthood on his Propheticall Office 2. The substance of his Priesthood Of the substance there are two parts 1. A description of the person 2. A declaration of the duties arising thereupon In the description are set down 1. The Function 2. The person that executeth it In setting down the Function three points are expressed 1. The kinde of Function Priest 2. The excellency of it High 3. The right which we have to it in this phrase Seeing we have The person is illustrated 1. By his Dignity v. 14. 2. By his infirmities v. 15. His Dignity is manifested 1. By the place where he is He is passed into the heavens 2. By his title Iesus 3. By his relation to God The Son of God Upon this Dignity of Christ the first duty is inferred The duty is set out 1. By an Act Let us hold fast 2. By the Subject matter thereof Our profession Christs infirmities are hinted two waies 1. Negatively 2. Affirmatively The negative is doubled to make the stronger affirmative The first branch of the negative again expresseth 1. The kinde of Function Priest 2. The excellency thereof High The second branch sets down 1. Christs compassion Touched with a feeling of 2. The Object thereof Our infirmities The affirmative declareth 1. The evidence of Christs infirmities 2. The limitation thereof The evidence is 1. Propounded in this word Tempted 2. Amplified 1. By the extent In all points 2. By the manner Like as 〈◊〉 are The limitation is in this phrase Yet without sinne The other duty arising from Christs Priesthood is set out 1. By the kinde thereof 2. By the end thereof The kinde of duty is set out 1. By an act Let us come 2. By the place Throne of grace 3. By the manner Boldly The end is 1. Generally propounded 2. Particularly exemplified In the generall is implied 1. The ground of all goodnesse in two words Mercy Grace 2. The participation thereof in two other words Obtain Finde The exemplification points at the benefit of mercy and grace This is set out 1. By the kinde of benefit Help 2. By the seasonablenesse of it In time of need §. 101. Of Observations raised out of Heb. 4. 14 15 16. I. MEans of grace are to be improved This ariseth from the inference Then 〈◊〉 § 〈◊〉 These three Doctrines are expressed in the Text. See § 83. II. Christ is a Priest III. Christ is an Highpriest IV. Christ is a great Highpriest V. We have a right to the great Highpriest This phrase Seeing that we have 〈◊〉 our right See § 83. VI. Heaven is the place where Christ exerciseth his Priesthood The mention of 〈◊〉 about this point declares as much See § 84. VII Nothing could hinder Christ from entring into heaven The emphasis of the word translated passed into proves this point See § 85. VIII Saints on earth have communion with Christ in heaven This is gathered from the conjunction of this act of ours wo have with Christs being in heaven See § 85. IX Our Priest is a Saviour The title Iesus signifieth a Saviour See § 86. X. Our Priest is true God He is in a proper sense the Son of God See § 86. XI Professors of the true faith must persevere therein This is to hold fast our â—…fession See § 86. XII Christs Priesthood is the ground of our perseverance The inference of the duty upon Christs Priesthood proves this point See § 86. XIII Christ was subject to infirmities This is here taken for grant See § 89. XIV Christ had a fellow-feeling of our infirmities This is here set down with much emphasis by doubling the negative See § 88. XV. Christ fellow-feeling of our infirmities should make us the rather hold fast 〈◊〉 profession This is here brought in as a reason thereof See § 87. XVI Christ was tempted This is here plainly expressed See § 90. XVII Christ was subject to all sorts of temptations This phrase in all points cleareth this point See § 90. XVIII Christ was subject to such temptations as we are This phrase like as 〈◊〉 declares as much See § 90. XIX Christ was perfectly pure He was without sin See § 91. XX. Without such a Priest as Christ there is no accesse to God The inference of this duty of going to God on the description of Christs
man taketh to himself Verse 4. And no man taketh this honour unto himself but he that is called of God 〈◊〉 was Aaron THe Apostle in this verse gives an exemplification of the second branch of the Description of an High-priest which is that he was ordained See § 3. The exemplification is set down in general terms thus No man c. But it is reduced to a particular instance of Aaron This general extent of the person Not any or no man is to be restrained 〈◊〉 men of conscience who will do nothing but that for which they have good 〈◊〉 For Corah sought the Priesthood Num. 16. 10. though he were not called theretoby God And sundry others usurped it Luk. 3. 2. Act. 23. 5. That which is here spoken of fact in this word taketh is intended of right as if he had said No man ought to take or no man hath right to take This word to himself is also to be extended to a right as due to himself and intendeth two things 1. Taking a thing upon ones own head without gift from another or without 〈◊〉 good warrant 2 Tim. 4. 3. 2. Taking it to ones advantage Luk. 12. 21. But advantage to ones self is no good plea for an unlawfull thing As we may do no unjust or unwarrantable act 〈◊〉 another so neither for our selves Rom. 14. 7. The righteous Law is a 〈◊〉 for our selves as well as for others § 18. Of the honour of the High-priests function THe High-priesthood is here styled an houour For the Relative This hath reference thereunto Of the Greek word translated honour See Ch. 2. v. 10. § 60. It here declareth that the High-priests function was an honourable function whâ—…ch is thus manifested 1. The solemn manner of inaugurating or setting them apart thereto 〈◊〉 29. 1. 2. His glorious apparel Exod. 28. 3. The great retinue that attended him as all sorts of Levites together with 〈◊〉 inferiour Priests Num. 3. 9. 8. 19. 4. The liberall provision made for him out of the Meat-offerings Sacrifices First-fruits Tenths and other Oblations Levit. 2. 3. 5. 13. 7. 6. 〈◊〉 18. 3. 5. The difficult cases that were referred to him 6. The obedience that was to be yielded to him 7. The punishment to be inflicted on such as rebelled against him Deut. 17. 8 9 10 c. 8. The sacred services which they performed as to be for men in things pertaining to God to offer up what was brought to God v. 1. and to do other particulars set down Chap. 2. v. 11. § 173. In such honourable esteem were High-priests as Kings thought them fit matches for their daughters 2 Chron. 22. 11. 10. The most principall honour intended under this word Honour was that the High-priest by vertue of his calling was a kinde of Mediator betwixt God and man For he declared the answer of the Lord to man and offered up Sacrifices to God for man Hereby it appeareth that it is an honourable emploiment to deal between God and man Hence it followeth That the Ministerial function is an honourable function For Ministers of the Word are by vertue of their office for God to men and for men to God §. 19. Of the honour of the Ministerial function THere are many considerations which prove the calling of Ministers of the Word to be honouraâ—…le as their Master their Place their Work their End their Reward 1. Their Master is the great Lord of heaven and of earth If it be an honour to be an especial Minister of a mortal King what is it to be the Minister of such a Lord 2. Their Place is to be in the room of God even in his stead Ambassadours for 〈◊〉 2 Cor. 5. 20. 3. Their Work is to declare Gods counsel Acts 20. 17. 4. Their End is to perfect the Saints Eph. 4. 12. 5. Their Reward is greater then of others Dan. 12. 3. Thus hath the Lord honoured this function that it might be the better respected and prove more profitable Ministers in regard of their persons are as other men of like passions with them and subject to manifold infirmities which would cause dis-respect were it not for the honour of their function 1. This honour should move Ministers to carry themselves worthy thereof answerably thereto Ephes. 4. 1. The Apostle intendeth thus much under this Exhortation Let no man despise thy youth that is give no just occasion to any to despise thee but be thou an example c. 1 Tim. 4. 12. Ministers are styled Angels that they should be as ready as Angels to do Gods will They are Stewards and must be faithfull Elders and grave Rulers and just Thus shall they honour their Master credit their place make themselves respected and theâ—… pains regarded 2. The fore-said honour should move people to respect their Ministers Offâ—…cers of Kings use to be respected This is the rather to be done because 〈◊〉 done to Ministers is done to God himself and to his Sonne Christ Iohn 13. 20. The Galatians received Paul as an Angel of God even as Christ Iesus Galat. 4. 14. 3. On the other side they who despise Ministers despise those whom God 〈◊〉 honoured yea and God himself 1 Sam. 8. 7. Mal 3. 8. 4. This is a great encouragement to Ministers against that ordinary 〈◊〉 which is cast upon them even for their Calling sake No calling ordinarily 〈◊〉 contemptible but we ought not to regard the censure of men in those 〈◊〉 which God accounteth honourable § 20. Of Gods calling High-priests THe High-priesthood is expressed under this word honour as a reason why 〈◊〉 man should take it to himself yet lest any should thence infer that whosoever undertook it presumed upon more then was meet the Apostle addeth this â—…tation But he that is called This conjunction of opposition BUT 〈◊〉 that that may be done by one which may not be done by another To be called in this place signifieth as much as ordained § 3. and appointed 〈◊〉 3. v. 2. § 33. This passive He that is called hath reference to another that calleth 〈◊〉 and it is opposed to the former phrase of taking to himself Thus it 〈◊〉 the second part of the Priests description that he must be ordained v. 1. § 3. It was the brand of Ieroboams false priests that whosoever would he consecrated him and 〈◊〉 became one of the Priests of the high-places 1 King 13. 33. That it might be distinctly known who was the first founder of the High 〈◊〉 function he is here expresly set down namely God It was God that first said Take Aaron from among the children of Israel that â—…e 〈◊〉 minister unto me in the Priests office Exod. 28. 1. So as this function was of 〈◊〉 Institution None had power to call and appropriate any to appear for men before God as the High-priest did but God himself For this was a point of divine 〈◊〉 and grace As the High-priest
〈◊〉 him Thou art my Son to day have I begotten thee 6. As he saith also in another place Thou art a Priest for ever after the Order 〈◊〉 Melchisedec THe summe of these two verses is Christs call to his Priesthood Hereabout observe 1. The connexion of Christs call with the call of other Priests So also 2. The expression of Christs calling This is done two waies 1. Negatively 2. Affirmatively In the Negative 1. Three things are taken for grant 1. Christs Office He was a Priest 2. His warrant He was made 3. The glorious effect thereof in this word Glorified 2. One thing is expresly denied namely an undue usurpation in these 〈◊〉 Not himself The Affirmative is 1. Implied in this conjunction of opposition But. 2. Confirmed by two testimonies In the former testimony one thing is expressed Another understood That which is expressed is a description of the persons which are of two sorts 1. The Ordainer 2. The ordained Both these are 1. Generally hinted in this phrase He that said to him This relative He pointâ—… at the Ordainer This correlative Him at the ordained 2. They are both distinctly expressed The Ordainer is expressed in these Pronouns of the first person My 1 and in 〈◊〉 act of paternity begotten Amplified by the time to day The ordained is expressed in these Pronouns of the second person Thou Thee And in this correlative Son The point understood is that God glorified his Son in making him a Priest In the other testimony we may observe 1. The connexion of it with the former 2. The expression of the main point In the connexion there is 1. An agreement betwixt the two testimonies in this phrase As he saith 〈◊〉 2. A difference betwixt them in this phrase In another place In the expression of the main point is set down 1. The person deputed Thou art 2. The Function whereunto he is deputed This is 1. Propounded in this word a Priest 2. Illustrated two waies 1. By the kinde of Priesthood After the Order of Melchisedec 2. By the continuance thereof For ever §. 32. Of Observations out of Heb. 5. 5 6. I. CHrist took no unlawfull liberty to himself As no other man took to himself to be an Highpriest so also Christ did not See § 23. II. Christ usurped not the Highpiesthood Therein he glorified not himself See § 24. III. Christ was an Highpriest This is here taken for grant See § 24. IV. An Highpriest was instituted This is the meaning of this word Made See § 24. V. Christ was ordained an Highpriest The Conjunction BUT intends as much VI. God gave his begotten Sonne to be our Priest This is the intendment of this testimony See § 27. VII The Sonne of God was glorified by his Priesthood The inference of this testimony upon glorifying one by a Priesthood proves as much This will more evidently appear if the Verb understood be expressed which is this glorified him See § 26. Other Observations arising out of the letter of this testimony have been noted Chap. 1. v. 5. § 65. VIII Many testimonies may be produced for proof the same point These words As 〈◊〉 〈◊〉 another place give proof hereof IX God spake in the Scripture This word He saith hath reference to God X. Christ is a Priest This is taken for grant in this testimony also XI God gave assurance to Christ that he was a Priest For God expresly saith to him Thou art a Priest Of the four last Observations See § 28. XII Christ Priesthood is everlasting It is for ever See § 29. XIII Christs Priesthood is after the most excellent order So was the order of Melchisedec See § 30. §. 33. Of this phrase In the daies of his flesh Verse 7. Who in the daies of his flesh when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him froâ—… death and was heard in that he feared THe Apostle having proved that Christ was called to be a Priest proceedeth to shew that the other things which made up a Priest belonged to him He begins with this that Christ was true man taken from among men This he gives 〈◊〉 to understand by making mention of his flesh Of the divers acceptions of flesh and how it sets out the whole humane nature and that in reference to Christ See Chap. 2. v. 14. § 137 139. Christs humane nature is frequently set out by flesh as in these phrases 〈◊〉 Word was made flesh John 1. 14. God was manifest in the flesh 1 Tim. 4. 16. Here by daies of flesh the time wherein Christ lived on earth is set out Where David saith I will call upon God in my daies We thus translate it as long as 〈◊〉 live Psal. 116. 2. The word daies are used to shew the brevity of Christs life To this purpose 〈◊〉 Iob Are not mans daies like the daies of an hireling Job 7. 1. In this respect 〈◊〉 Psalmist saith Teach us to number our daies Psal. 90. 12. that is well to understand and consider the shortnesse of our time The word flesh is used to shew the infirmity of our nature In this respect saith 〈◊〉 Psalmist God remembred that they were but flesh Psal. 78. 39. and another Prophet All flesh is grasse Isa. 40. 6. From this phrase in the daies of his flesh some doubts arise Quest. 1. Did Christ after this life clean cast off his flesh Answ. No After death he raised up his flesh in which respect it is said 〈◊〉 flesh shall rest in hope Act. 2. 26. The Angels that stood by while many witnesses 〈◊〉 Christ in his flesh ascend into heaven said This same Iesus which is taken up 〈◊〉 you into heaven shall so come in like manner as ye have seen him go into 〈◊〉 Act. 1. 11. Quest. 2. Why then is the time of Christs life on earth styled the dayes of 〈◊〉 flesh Answ. 1. In opposition to the time before his incarnation to shew 〈◊〉 then when he took flesh he properly and actually began to execute his 〈◊〉 Function 2. In opposition to his glorified estate Then his humane nature was freed 〈◊〉 all humane infirmities For flesh is here taken for his humane nature 〈◊〉 with all manner of infirmities as 2 Cor. 5. 16. This phrase therefore setteth out 〈◊〉 time of Christs humiliation Quest. 3. Did Christ cease to be a Priest after this life Answ. No It was shewed § 29. that Christ remaineth a Priest for 〈◊〉 That part of Christs Priesthood which is restrained to the daies of his flesh is 〈◊〉 which consisted in service and suffering Luk. 24. 26. As for his intercession 〈◊〉 he maketh at Gods right hand it is farre different from the supplications which 〈◊〉 made on earth The principall point intended under this phrase In the daies of his flesh is 〈◊〉 Christ as a true man and a man subject to humane infirmities became a 〈◊〉 for us Hereof see more
1 Tim. 4. 14. and the Apostle setteth out the Act of ordination under this rite where he saith Lay hands suddenly on no man 1 Tim. 5. 22. Such as under the Gospell are to be set apart for ordinary Ministers are Pastours and Teachers Mens abilities to these functions are to be tried and good Testimony given of their orthodox judgement and pious conversation and in a publique assembly on a day of fasting and prayer they are after some exhortation and direction concerning the Ministeriall function and prayer made for Gods blessing on them they are to be set apart to the Ministeriall function by this rite of imposition of hands This rite was used to shew that the blessing which they desired and the ability which was given or was further to be expected was from above and for obtaining thereof prayer used to be joyned with imposition of hands Act. 6. 6. and 13. 3 and 20. 8. Of ordaining Ministers see more Chap. 3. v. 2. § 35. §. 18. Of principles about Prayer and Thanksgiving BEcause Prayer was joyned with imposition of hands and lifting up of hands is a rite proper to Prayer and put for Prayer 1 Tim. 2. 8. I suppose this to be a fit place to bring in that head of our Christian Religion which was questionless one branch of that ancient Catechisme Principles about Prayer may be such as these Prayer is a bounden duty It is to be made onely to God and in the name of Jesus Christ. It is to proceed from the heart and to be made with reverence and and in faith It is a meanes of obtaining all needfull blessings All things that tend to Gods glory our own or brothers good whether temporall or spirituall may be sought of God by Prayer To this head also may Thanksgiving be referred Christians ought to be as conscionable in giving thankes as in making Prayers Hereby they shall testifie their zeale of Gods glory as well as they testifie their desire of their own good Thankes must be given to God and that for all things and at all times and in all places publiquely and privately ever in the name and thorow the mediation of Jesus Christ. Of Prayer and Thanksgiving see more in the Whole Armour of God Treat 3. Part. 1. on Eph. 6. 18. § 1. c. §. 19. Of principles about Death THe fifth principle is thus set down And of the resurrection of the dead Of this principle there are two heads One concerning the dead the other concerning their resurrection About the dead there might be these principles No man ever yet remained alive on earth for ever It is appointed unto men once to dye Heb. 9. 27. onely one exception is recorded which was Enochs of whom it is said that God took him Gen. 5. 24. which phrase the Apostle thus expoundeth Enoch was translated that he should not see Death Heb. 11. 5. as for Elijah who went up by a whirlewind intâ—… heaven 2 King 2. 11. it is not expresly said that he died not Though in his body he were taken up from the earth yet might his soul onely be carried into heaven Yet I will not deny but that he also might be exempted from Death But if this be granted there are onely two that we read of exempted from this common condition and one or two exceptions especially they being extraordinary do not infringe a generall rule This rule must not be extended to such as shall be living at the moment of Christ's comming to judgement for in reference to them thus saith the Apostle We shall not all sleep 1 Cor. 15. 51. and again we which are alive shall be caught up together in the clouds with them that are raised from the dead 1 Thess. 4. 17. Death is only of the body which the soul leaveth and thereupon it remaineth dead the soul it self is immortall Eccles. 12. 7. mans body was not at first made mortall for Death came by sin Rom. 5. 12. yet by Christ is the sting of Death pulled out 1 Cor. 15. 55. and the nature of it is altered For at first it was denounced as an entrance to hell Gen. 2. 17. Luk. 16. 22 23. by Christ it is maâ—… a sweet sleep 1 Thes. 4. 13. and the entrance into heaven 2 Cor. 5. 1. Phil. 1. â—…3 it is to believers a putting off the rags of mortality 1. Cor. 15. 53 54. it is a full abolition of sin Rom. 6. 7. and they rest from all labours and troubles Rev. 14. 13 §. 20. Of principles about Resurrection THe bodies of men are not like the bodies of beasts which ever remain in the earth but they shall be raised Which the Apostle proveth by many argumeâ—… 1 Cor. 15. 12 c. They shall be raised by the power of Christs voyce Ioh. 5. â—… and that at the last and great day Matth. 13. 49. all at once in a moment 1 Câ—… 15. 52. even the very same bodies that they had on earth Iob. 19. 27. not the substance but the quality onely of the bodies shall be changed 1 Cor. 15. 43 44. Bâ—…ing raised each body shall be united to his own soul and that for ever not to be separated again As for mens soules they never dye but immediately upon their separation from the body they go to those places where after the day of Judgement their bodies shall be with them Luk. 16. 23. they that are living at the day of judgement shall be changed 1 Cor. 15. 51. and suddenly caught up to judgement onely the dead shall first rise and then the quick shall be taken up with thâ—… 1 Thes. 4. 15 17. of Christ's Resurrection see Chap. 13. v. 20. § 164. §. 21. Of principles concerning the last Iudgement THe sixt and last principle is thus expressed and of eternall Iudgement This principle noteth out two points 1. The matter it self Iudgement 2. The continuance thereof Eternall About the matter it self these particulars following are observable There shall be a day of Judgement All men shall be judged Jesus Christ in his humane nature shall be the visible Judge Act. 17. 31. He will judge all men according to their workes Matth. 16. 27. every work shall be brought to Judgement whether it be open or secret whether it be good or evill Eccles. 1â—… 1â—… men shall give an account for every idle word Matth. 12. 36. all shall not receiâ—… the same sentence The righteous shall receive a blessed sentence of life the wicked a fearfull doom of condemnation Matth. 25. 34 c. There is a set day for this Judgement Act. 17. 31. but it is unknown to men and Angels that men might alwayes watch Mar. 13. 32 33. but it shall not come till the number of Gods 〈◊〉 shall be fulfilled Rev. 6. 11. The continuance of the day of Judgement under this word Eternall which is to be taken of the time following that shall never have an end hath respect to 〈◊〉 reward of the
6. For 〈◊〉 heart is as the dry earth In the use of all means Ministers and people must look to God pray to him and depend on him Behold the husbandman waiteth for the precious fruit of the earâ—… 〈◊〉 hath long patience for it untill he receive the early and latter rain Jam. 5. 7. 4. This Metaphor of drinking takes it for granted that the earth is a dry â—…ment and Philosophy teacheth us that dryness is the predominant quality in the earth Wherefore as a man or beast that is dry readily drinketh down beer or water and is thereby refreshed and satisfied so the earth This Metaphor 〈◊〉 implyeth a receiving and applying the meanes of grace whereby they are refreshed to mens selves The Metaphor further implyeth a capacity in the earth to receive the rain and to be bettered by it Hard things receive not any rain into then nor can they be mollified thereby They therefore cannot be said to drink it Gods word as here understood by rain is drunk in when it is applyed to 〈◊〉 soul by faith Hereupon faith is oft set forth under drinking Ioh. 4. 14. and 6. 53 54. and 7. 37. Let us therefore who have the spirituall rain of Gods word afforded unto 〈◊〉 be like the earth and drink it in and that by applying it to our own soules 5. This phrase that commeth oft upon it setteth out the divine providâ—… which is ordered according to the need of creatures and that in two respects 1. In causing rain to come upon the earth For the earth hath not rain in it self God giveth rain from heaven Act. 14. 17. So doth God cause his word to come to us and poureth his Spirit upon us 2. In that rain commeth oft upon the earth Though the earth be once â—…rowly watered yet it will soon be dry again as Christ saith of men in reference to the ordinary water which they use Whosoever drinketh of this water shall 〈◊〉 again Joh 4. 13. Therefore God gives early and latter rain Jam. 5. 7. and 〈◊〉 time after time Thus doth he afford us his word frequently and plentifully 〈◊〉 a sweet rain that commeth oft upon us The earth doth not more need this 〈◊〉 comming of the rain than we the oft preaching of the word Let us not therefore lightly esteem this evidence of the divine providence by reason of the frequency thereof as the Israelites did lightly esteem and even loath Mâ—…na that daily fell among them Numb 11. 6. and 21. 5. Let us rather well 〈◊〉 our continuall need of the word and the great benefit that we may reap theâ—… and in that respect be thankfull for this plentiful provision §. 47. Of Gods blessing on bringing forth Herbs meet for them by whom the earth is dressed 6. BRinging forth Herbs declareth the end of sending rain and sheweth what is thereupon expected By Herbs are meant all manner of good fruit whereunto bryers and thornes are opposed Thus here it is to be taken of those who enjoying Gods Ordinances do bring forth good fruit The verb translated bringeth forth is properly used of womens bringing forth children Mat. 1. 23 25. Now the seed or root of herbs lyeth in the earth as a childe in the womb of a woman and when it sprouteth up it is as it were brought 〈◊〉 of the womb The Greek word translated herb according to the notation of it signifieth such a kinde of herb as may be fed upon which we call from the latin notation pasture It implyeth therefore such fruit as is pleasant and profitable Hereupon it becomes us to prove what is the good acceptable and perfect will of God Rom. 12. 2. that we may bring forth such fruit and do such works as are intended under this Metaphor herbs 7. That we may be the better directed about that good fruit the Apostle thus describes the foresaid herbs meet for them by whom it is dressed The verb translated dressed is a compound of two nounes which signifie earth and labour The compound noun is translated an husbandman Mat. 2â—… 33. Tim. 2. 6. Jam. 5. 7. This title in English we give to such as till land The verb here compounded compriseth under it all that skill and paines which useth to be taken by such as till Land By them that dresse the earth are here meant Ministers of the word So as fruit meet for them is such fruit as giveth proof of a Ministers prudence diligence skill and faithfulness and so be fit for him The Epithite meet is in Greek a compound According to the composition it signifieth well set or fit Luk. 9. 62 and 14. 35. Here it signifieth such fruit as is answerable to the meanes which hath been used to produce it and that in the kind quantity and quality that is expected Such fruit is expected of such as enjoy a faithfull painfull and powerfull pastor It is said of the husbandman that he waiteth for the pretious fruit of the earth Jam. 5. 7. So the Lord where he affordeth meanes looketh that fruit should be brought forth Isay 5. 2. Luk. 13. 6. Such fruit is the end of tillage All ye to whom the Lord affords meanes take notice of this end To be bred and brought up where the word is Preached Sacraments administred name of God called upon and other holy Ordinances observed is a great priviledge God who affordeth this priviledge expects this duty that fruit answerably be brought forth Let us therefore according to our duty with the uttermost of our power endeavour to satisfie the expectation of the Lord that he may not repent of the goodness that he hath done unto us as he repented his making of Saul King 1 Sam 15. 11. 8. The recompence of all is thus set out receiveth blessing from God Blessing according to the notation of the Greek word yea and of the Latine too signifieth a speaking well It is translated fair speech Rom. 16. 18. Thus it is opposed to cursing which is a fowle speech Jam. 3. 10. Where it is attributed to us in reference to God it can imply nothing but speaking well of him Rev. 5. 12 13. For that is all the blessing that we can yeeld to God But where it is attributed to God in reference to us it compriseth under it every good thing that may make us happy so as all that see it or hear of it may speak well of us Eph. 1. 3. See § 102. This blessing a fruitfull hearer of the word is said to receive in that he hath it not in himself or of himself he must receive it from another This act of receiving is set down in the present tense to set out the certainty of it He may be as sure of it as if he had it in his hand and did actually enjoy it To this purpose the Prophets do usually set forth promises of things to come in the time present Zech. 9.
must children endeavour to be like him We are all children of Abraham Gal. 3. 7 29. Now it is an honour for a childe to be like his Father We ought then rather to be like him because there are no such difficulties and obstacles opposed unto us Gods promises and means of accomplishing them do now sweetly concur We live in times wherein we see the substance of all former promises accomplished Rom. 4. 24. §. 95. Of Christ comprised under the promises made to Abraham THe foresaid promises and also Abrahams faith therein were the greater in that they held out Christ and Abraham eyed Christ in them For 1. That generall promise that God would bless Abraham did set out Christ for all blessings come to children of men in Christ. 2. The promise of seed intended Christ which the Apostle proveth by the singular number seed spoken as of one Gal. 3. 16. 3. The numerous encrease as the Stars of Heaven dust of the earth and sand of the Sea hath especiall respect to the Church which is the body of Christ. 4. The extent of the blessing to all Nations Gen. 12. 3. and 22. 18. was in and by Christ accomplished 5. The Land of Canaan which was promised was a Type of heaven which was purchased by Christ and where we shall have an eternall communion with Christ. To Christ therefore Abraham had an eye in the promises which were made to him In which respect Christ thus saith to the Jewes Your Father Abraham reâ—…ed to see â—…y day and he saw it and was glad Joh. 8. 56. Hereby we may learn what specially to behold in Gods promises namely Iesus Christ and in him Gods favour and all needfull blessings that may bring us to an eternall communion with him Thus shall our faith be more firmly stablished and we made the more patient in expecting the issue and end of all the Salvation of our soules §. 96. Of Gods promise the ground of Faith and Patience THe Apostle to give proof of Abrahams Faith and Patience maketh mention of Gods promise to shew that Gods promise is the only true ground of Faith and Patience This made Caleb and Ioshua constant in their Faith and Patience fortie yeares together in the wilderness notwithstanding the many murmurings and rebellions of the other Israelites This made David endure many yeares persecution from the time of his annointing to the time of his possessing the Kingdome This was the ground of the Faith and Patience of all Martyrs and other Saints iâ—… all ages The word which David intendeth where he saith Remember the 〈◊〉 unto thy servant was a word of promise whereof he thus further saith upon which thou hast caused me to hope this is my comfort in my affliction c. Psal. 119. 49 50. Gods promise is as his very essence which changeth not Mal. 3. 6. Heaâ—… and earth may pass away but Gods word shall not pass away Mar. 13. 31. For faithâ—…l 〈◊〉 he which promiseth Heb. 10. 23. and will also do it 1 Thes. 5 24. For breeding and strengthning faith for adding patience thereunto and for making us without fainting to hold out it will be needfull and usefull to acquaint our selves with the promises of God and with his truth in performing the same Though God in his unsearchable wisdome may set a long date for the accomplishment of his promises so as to us who know not his time and season he may seem to forget his promises yet his justice truth faithfulness and unchangeableness will not suffer him to make his promise utterly void If a King or great man make a promise of this and that we can waite for it yet they are but 〈◊〉 and many wayes subject to faile for every man is a lyar but God most true Rom. 3. 4. Let us not therefore by incredulity or impatiency make void to our selves any promise of God as the incredulous Prince did 2 King 7. 2 20. Let us rather shew our selves to be true children of Abraham by such a faith as he had and manifest the truth thereof by patience §. 97. Of Gods confirming his promise by oath GOd that made the aforesaid promise to Abraham did most solemnly confirm it by his oath Thus it is here taken for granted in that he sets down the boâ—…d whereby he bound himself together with the reason thereof in this manner because he could swear by no greater he sware by himself Here therefore is to be considered 1. This act of swearing atributed to God 2. That object by whom he swore himself 3. The reason hereof He could swear by no greater Of the notation of the Hebrew word translated swearing of the generall nature of an oath of this act attributed unto God and of the bonds whereby God â—…yeth himself in his oath See Chap. 3. v. 11. § 114 115. Of the certainty or infallibility of Gods oath See Chap. 3. v. 3. § 26. God is oft said to swear in wrath as we may see in the places whereunto reference is made But here his swearing is in mercy for confirmation of his promise made for the good of Abraham and his seed Thus he confirmed the promise of Christs Priest-hood Psal. 110. 4. And of the everlasting continuance of Daâ—…ids Kingdome Psal. 13â—… 11. And of the calling of the Gentiles Isai. 45. â—…3 And of the prosperity of the Church Esai 62. 8. This manner of Gods confirming his promise may not be imagined to arise from any variableness in God but rather from his tender respect to man partly to strengthen his faith the more and partly to move him with patience to expect Gods season for the accomplishment of his promise Object Abraham gave testimony of his faith what need was there then that God â—…ld swear to him Answ. 1. Though in some things he testified a strong faith Rom. 4. 18. c. Heb. 〈◊〉 8. c. Yet he being a man was subject to humane frailties Instance his twice 〈◊〉 all of Sarah to be his wife and that for fear Gen. 12. 12. and 20. 2. This phrase also Lord God whereby shall I know that I shall inherit it Gen. 15. 8. And his going in unto Hagar Gen. 16. 4. imply a kind of distrustfulness We read â—…e like of David a man of great faith as is evidenced by his setting upon a Lyon and a Bear and a Giant 1 Sam. 17. 36. And by his long bearing out Sauls persecution yet afterwards he manifested great weakness when he said in his heart I 〈◊〉 now perish one day by the hand of Saul 1 Sam. 27. 1. And when in his haste he 〈◊〉 all men are lyers Psal. 116. 11. which he especially intendeth of such Proâ—…ts as told him he should be King 2. Gods oath was needfull for and usefull to Isaac who was newly delivered 〈◊〉 of the very jawes of death and then present when God confirmed his promise to Abraham by oath Gen. 22. 12. c. for the promise concerned
downwards Therefore we should evening and morning when we go to the house of God or to the Lords Table on Sabbath dayes or Fast dayes solemnly â—…ind our selves to God Promises covenants vowes oathes and such like bonds to tye us unto God are as Tutors to incite us unto duty and to check us for neglect thereof As therefore they are solemnly to be made so oft to be renewed This will make us more conscionable of duty especially if it be done with a true purpose of performing what we tye our selves unto and in singleness of heart See more hereof in the Saints Sacrifice on Psal. 116. 9. § 64. and on Psal. 116. 14. § 90 in â—…e end of it and 91. §. 101. Of this word Surely Heb. 6. 14. Sâ—…ying Surely blessing I will blesse thee and multiplying I will multiply thee IN this verse the matter and form of Gods promise is set down whereby it is maâ—…nifested to be an oath The first word saying hath reference to God and it implyeth that the words of God himself are here produced The next word surely is in Greek used for the form of an oath The first particle as here used with a circumflex is a note of a strong asseveration which it self alone signifieth surely or truly The other particle joyned thereto addeth emphasis as if we should say Surely in truth The LXX on Gen. 22. 17. have used this word to shew that that which followeth was the oath which God did swear Other Greek Authors do also use it as a note of an oath Some instead of the word used by the Apostle read Amen which is a strong asseveration Hereof see more in the Guide to go to God or Explanation of the Lords Prayer § 241. But I suppose the word used by the Apostle to be the fittest for this place It is expresly said by God himself I have sworn This clause therefore In blessing I will blesse plainly demonstrateth that this was Gods oath Gen. 22. 16 17. Of Gods confirming his promise by oath see § 97. §. 102. Of the blessing promised to Abraham TWo things doth God by oath promise to Abraham One generall which is blessing The other particular which was multiplication of seed Of the word translated blessing see v. 6. § 47. Here blessing compriseth under it every good and needfull thing concerning body and soul this life present and the life to come as health wealth honour long life with other temporall good things and justification sanctification with other spirituall blessings and the end of all eternall salvation All these make to mans happiness and therefore are comprised under the word blessing Object Wicked men who are accursed enjoy the temporall blessings and Christ himself saith Wo unto you that are rich Luk. 6. 24. How then do these tend to mans blessedness Answ. Wicked men pervert the use of temporall good things and so make them to be a curse But God bestoweth such grace on the children of Abraham as they rightly use those temporall good things and so they prove a blessing See more hereof in Domest Duties Treat 1. on Eph. 6. 3. § 101 102. c. God said to Abraham I am thy exceeding great reward Gen. 15. 1. Here he maketh it good in this phrase I will blesse thee For Gods reward is blessing it makes a man blessed So soon as God had made man he blessed him Gen. 1. 28. and 5. 2. After mans fall all the good that God did and intended to man is comprised under this word blessed and that before in and after the time of the law yea in and after this world Gen. 9 1. Deu. 28. 3 c. Mat. 5. 3. c. and 25. 34. Blessedness is that summum bonum that chief good whereof the Heathen had a glimpâ—… but could not find out wherein it consisted It is that whereof Christ saith One thing is needfull Luke 10. 42. He that is blessed in what he hath needeth no more He that hath abundance of such things as make not blessed may be truly said to have nothing Indeed there are many particulars to which blessedness is annexed Christ giveth instance of eight together which are commonly called the eight Beatitudes Mat. 5. 3 c. And the Scripture in other places gives instance of many hundreds more but be they never so many they all meet and determine in one Chief good As all the lines which proceed from a circumference meet and end in the center all rivers in the Sea all beames whereby the world is enlightned are from the sun and in the sun There are many members of one body 1 Cor. 12. 12. The Apostle reckoneth up many unities Eph. 4. 4 5 6 which have reference to many hundreds and thousands yea and millions of particulars There is one Lord millions are servants to that Lord. There is one faith but multitudes of believers that are of that faith One Baptisme but innumerable persons in all ages baptized So there is one blessedness yet many vertues graces duties and meanes which concur to make up that blessedness But to make this point the more clear blessednesse is to be considered in the inchoation and progresse thereof or in the perfection and consummation of it In the inchoation and progresse many meanes are used many graces obtained many duties performed They that attain to blessednesse must hear Gods word 〈◊〉 keep it must â—…ear God must be poor in spirit must mourn c. Blessednesse is ascribed to all and every particular saving grace in two respects especially 1. Because no blessednesse can be attained without all and every of them 2. Because they who attain all and every of them shall assuredly be blessed Quest. What if a Christian attaines some of them though he have them not all Answ. Whosoever hath one sanctifying grace hath every sanctifying grace All sanctifying graces are as so many links of one Chain whereby we are brought to salvation He that hath one hath all he that hath not all hath none at all He that hath any sanctifying grace is truly regenerate Now regeneration consists of all the essentiall parts of a spirituall man which are all sanctifying graces as naturall generation consisteth of all the essentiall parts of a naturall man Yes though in naturall generation there may be a defect and want of some parts yet it never so falleth out in spirituall regeneration Fitly therefore is blessednesse ascribed to every particular grace because he that hath one hath also every one He that is truly poor in spirit doth mourn is 〈◊〉 and so in the rest I will not deny but some graces may more conspicuously appear and be in their kinde greater and more eminent then others as the stars in the heaven yet in one degree or other is every grace in every true Saint and that while here he lives on earth The perfection and consummation of blessedness consisteth in that incomprehensible
God is infinâ—…tly greater in Majesty power truth faithfulnesse and other like excellencies so ought we to give more credence to Gods oath then to any mans §. 116. Of mans swearing and the lawfulnesse thereof THis phrase men swear implieth an usuall custome which is not disproved but rather approved and that two wayes 1. In that it is here brought in as a ratification of that which God did God sware because men use to do so 2. In that God herein conformes himself to men but the righteous God 〈◊〉 not conform himself to any creature in any evill Object Hatred anger jealousie revenge with other like passions are attributed 〈◊〉 God Answ. These are not simply evill in themselves Being placed on their rigâ—… object and well ordered they are good they are in that respect fruits and 〈◊〉 of justice By this act of swearing attributed to men as here it is it appears that it is â—…full for men to swear Thou shalt swear by the name of the Lord Deut. 6. 13. Eâ—…presse injunctions in sundry cases are given about this point as Exod. 2â—… 11. 〈◊〉 5. 19. 1 King 8. 31. Saints guided by Gods Spirit have both themselves solemâ—… sworn Gen. 21. 31. 1 Sam. 20. 4â—… and also caused others so to do Gen. 24. 3. and 47 31. Oject Those are instances of the Old Testament Answ. Approved examples about generall morall duties which belong to 〈◊〉 ages registred in the Old Testament are good warrants for Christians livinâ—… 〈◊〉 the New Testament Such things are written for our instruction Rom. 4. 29. and 15 4 Besides this prophesie every tongue shall swear unto the Lord is a prediction â—…cerning the times of the Gospell Isa. 45. 23. This phrase I call God for a 〈◊〉 upon my soul which the Apostle useth 2 Cor. 1. 23. sets down the form of an 〈◊〉 Angels are brought in swearing Dan. 12. 7. Rev. 10. 6. But a pattern taken 〈◊〉 Angels is for Christians as well as for Jewes As for mens swearing it is a branch of their respect to God and man 1. To God in that thereby his name is invocated and he worshipped yea also in that sundry of his divine excellencies are acknowledged as his Omniscience Omnipresence Providence in ordering all things Soveraignty Power Justice Truth c. To man in that in sundry cases his innocency is cleared suspitions are removed truth is manifested and controversies are ended These respects which an oath hath to God and man give good proof of the lawfull nesse of it §. 117. Of swearing lawfully THat which in general is lawfull must lawfully be used it is therefore requiâ—… to consider what things concur to the making up of a lawfull oath They are in speciall four 1. The Person that sweareth 2. The Matter that is sworn 3. The Manner of swearing 4. The end of swearing 1 Two things concur to make a man fit to swear 1. That he be of understanding and discretion well to know what he doth On this ground babes Idiots phrensie persons are not fit to swear 2. That they have power to make good what they swear As they who are under the power of others might not make a vow of those things which they that were over them might null or make void Numb 30. 3. c. so neither may such swear in like case 2. Four things are requisite for the matter of an oath 1. That that which is sworn be a truth and that both logically as the thing is indeed and also morally as he that sweareth conceiveth it to be That which Paul thus by oath affirmed the things which I write 〈◊〉 you behold before God I lye not Gal. 1. 20. were logically true and morally also 2. That it be possible To swear to do an impossible matter is to bring a necessity of perjury Well therefore did Abrahams servant interpose this caution peradventure the woman will not be willing to follow 〈◊〉 〈◊〉 this land Gen. 24. 5. 3. That it be just and lawfull Righteousnesse is one of the requisites in an oath Ier. 4. 2. To swear an unjust and unlawfull thing is to impose a necessity of sinning and that either by doing that which ought not to be done or by not doing that which he hath sworn to do 4. That it be weighty and such a matter as no other way can be determined This may be implyed under this requisite of an oath In judgement Jer. 4. 2. The highest Judge is appealed to in an oath But he must not be troubled in trifles They must be great matters that should be brought to Moses the highest Judge among the Israelites Exod. 18. 22. Much more must they be great and weighty matters that are brought before the highest Judge of heaven and earth 1. Two things especially are to be observed in the manner of swearing 1. That it be done deliberately and advisedly This is also intended under this phrase In judgement 2. That it be done piously with hearts lift up unto him by whom we swear These cautions are joyned together Thou shalt fear the Lord thy God and serve him and shalt swear by his name Deut. 6. 13. Be not rash with thy mouth and let not thy heart be hasty to utter any thing before God Eccl. 5. 2. The Apostle putteth an Ecce before his oath Behold before God I lie not Gal. 1. 20. 4. There are two generall ends of an oath 1. Gods glory 2. Mans good and that in reference to others or our selves 1. Gods glory is aimed at when in respect to him and his divine attributes we make him our Judge and answerably order all things in the oath as may set forth the glory of his excellencies Whatsoever we do we must do all to the glory of God 1 Cor. 10. 31. Much more this great and weighty matter of an especiall appeal to him 2. Mans good is aimed at in reference to others when we swear to clear his integrity or to declare that which is his right All things must be done with charity 1 Cor. 16. 14. Much more this great and weighty matter The good which we ought to aime at in reference to our selves is that our innocency may be justified 1 King 8. 32. A speciall end of an oath is to put an end to controversies Hereof see § 121. §. 118. Of an Oath what it is THat the fore-named direction about swearing lawfully may be the better observed it is requisite to know what an Oath is and what the severall kindes thereof be An Oath is a sacred attestation whereby God is made a Judge of what is attested This word attestation signifieth more then a bare affirming or denying of a thing â—…t is a kind of confirming of a thing by witnesse in that he by whom one sweares is made a witnesse of that which is sworn Rom. 1. 9. This Epithite sacred is added because therein the swearer hath to do with God making his appeale to him and calling upon him
to a promissory oath the end whereof is First to bind him that sweareth to make good his word Secondly to perswade them for whose sake he sweareth to rest on his word Thus an Oath is for confirmation The latter they refer to an assertory Oath which is 1. To bind the swearer to utter the whole truth and nothing but truth 2. To perswade others that that which is sworn is such a truth as they may well rest upon Thus an oath proves to be an end of all strife When no witnesses can be brought to prove a thing nor sure evidences given whereby the matter in question may appear to be true nor undeniable reasons on either side given in matters of doubt great controversie useth to be made thereabouts but an oath useth to end this controversie and that because God who knoweth the truth who loveth truth who hateth falshood who can and will revenge falshoods is made a witness and Judge And it is taken for granted that no man will provoke God to take vengeance on him By this it appeareth that an oath is a most firm and inviolable bond Men living rest on it as Abraham rested on his servants fidelitie when his servant swore to him This was a promissory oath Gen. 24. 9. So David rested upon Achish his favour when he thus sware unto him surely as the Lord liveth thou hast been upright c. 1 Sam. 29. 6. This was an assertory oath Yea dying men also use to rest upon an oath as Iacob did when Ioseph sware to bury him as he desired Gen. 47. 31. The Apostle inserteth this relative to them in reference to men before mentioned for they cannot know others intents for things to come nor the truth of their words concerning things past but by proofs and an oath in sundry cases is the only proof and evidence that can be given Men therefore use to rest therein and so they ought to do God knows the truth of mens words either in asserting things past or in promising things to come so as in reference to God there is no need of an oath neither is it properly to him an end of strife But men need this kind of proof and to them it is an end of strife This generall ALL is added because there are sundry cases concerning things past present and to come publick and private as was shewed § 119. wherein there is need of an oath to satisfie and settle mens minds about the truth of them and in them all men must upon an oath rest satisfied if at least there be no apparent reason to the contrary An oath is an end of ALL strife §. 122. Of the error of Anabaptists in condemning all swearing THere are sundry errors contrary to the fore-mentioned doctrine of an oath 1. Anabaptists hold that it is unlawfull for Christians to swear The contrary doctrine concerning the lawfulnesse of an oath is sufficiently proved before § 116. Anabaptists herein shew themselves Disciples of the ancient Manichees who denied the Old Testament to be Gods word and that among other reasons of theiâ—… because it justified the lawfulnesse of swearing The main ground that Anabaptists pretend is taken from these words of Christ swear not at all neither by heaven c. Matth. 5. 34. The like is set down Iam. 5. 1â—… Answ. They raise their argument from a mistake of the true sense of these Scriptures for they take that to be spoken simply which is intended respectively That Christ did not simply forbid swearing is evident by this which he saith before in this Sermon Think not that I am come to destroy the Law or the Prophets Matth. 5. 17. Both Law and Prophets do approve swearing on just occasion as was shewed § 116. Christs main scope in that part of his Sermon wherein he interpreteth many of the Commandements of the Morall Law is to cleer that Law from the false glosses of the Pharisees Now concerning this Law of swearing the Pharisees taught two things 1. That they might not forswear themselves which if they did not they thought that the third Commandement was observed 2. That they might swear by some creatures as by heaven earth c. Against these two errors Christ directed his speech Against the first thus To swear unduly is against the third Commandement which saith Thou shalt not take the name of the Lord in vain Exod. â—…0 7. So 〈◊〉 they who did not rightly observe the rules of swearing took Gods name in vain and brake the third Commandement Against the second thus Gods glory is some way or other manifested in his creatures for heaven is Gods throne earth his footstool and so in the rest In which respect to swear by creatures is to dishonour God Anabaptists urge this phrase not at all To this I answer that the clause may have a double reference 1. To vain swearing which is the point that Christ there laboureth to supâ—… so as in this sense he intends thus much Be not moved on any occasion to swear vainly and unduly 2. To swearing by creatures then it intends thus much swear not at all by heaven or earth or any other creature Againe Anabaptists presse this phrase let your communication be Yea Yea 〈◊〉 Nay Matth. 5. 37. In answer to this I grant that these phrases Yea Yea Nay Nay do imply a simple affirmation or negation without confirming it by oath but withall I say that this direction is about a mans ordinary and common communication When there is no great or weighty cause to affirm or deny upon oath Lastly they insist upon this phrase Whatsoever is more then these commeth of 〈◊〉 Two things are answered hereunto 1. That the occasions that force men to swear though the oath be dâ—…ly and justly made come of evill namely of the evill disposition of them who will noâ—… believe a truth spoken unlesse it be confirmed by oath â—… That to use asseverations and oathes in ordinary speech is of an evill dispositiâ—… or of the Devill himself who is that evill one As for that which is written Iam. 5. 12. we are to hold that the Disciple who 〈◊〉 his Masters own words used them in his Masters sense It appeared that the errors about swearing which were frequent in Christs time continued also in that time wherein the Apostle Iames wrote his Epistle and therefore in his Masters words 〈◊〉 sense be laboured to suppressâ—… that evill custome Object To justifie swearing is to give liberty to common swearing Answ. 1. Not so Doth justifying true religion give liberty to superstition â—… Necessary truths must not be concealed much lesse denied because they may be perverted Some men have such a spider-like disposition as they will suck poâ—…son out of the sweetest flowers §. 123. Of undue swearing by creatures A Second error is swearing by creatures This is not only practised by the vulgar sort of Papists in their ordinary speech who commonly swear by the 〈◊〉 Crosse
Mâ—…sse Virgin Mary Peter and sundry other Saints but it is also used in their publicâ—… Courts and soleâ—… oathes thus by God and the Virgin Mary by God and the Holy Gospell yea it is also justified by their Divines The Rhemists in their Annotations on Matth 23. 21. have this glosse swearing by creatures as by the Gospell by Saints is all reâ—…erred to the honour of God whose Gospell it is whoâ—…e Saints they are Answ. 1. Their manner of referring that which they do to the honour of God is without and against Gods word and this conceit hath been the occasion of most of their Idolatry 2. Gods honour is simply to be referred to himselfe and not relatively in and through his creatures I am the Lord saith he That is my Name and my glory will I 〈◊〉 〈◊〉 â—…ther neither my praise â—…o graven Images Isa. 42. 8. 3. That manner of referring honour to God drawes mens mindes from the Creator to the creature They have in such an oath their minds so fixed on the creature by whom they swear as they think not on God Herein Papists do justifie Pagans who swear by their false Gods as Laban did Gen. 31 53. Scholars in their ordinary Grammer Scholes yea and in universities too and in other places where they write or speak Latin do justifie the practise of heathens herein by 〈◊〉 the very words and phrases of the heathen which were concisâ—… formes of their swearing by their Idols such as these Hercle Mehercle Pol Aedeâ—… Diâ—… immortales with the like Profane persons among us do herein exceed both Papists and Pagans Scarce a creature can be thought on by which they do not swear They swear by the heaven by the Sun by the light and by all the host of heaven They swear by all things on earth that are for mans use as bread meat drink monâ—…y fiâ—… and what not They swear by the parts of man as soul heart body head and other parts They swearby the body of Christ himself by his blood by his wounds by his crâ—…ss c. They swear by graces and vertues as faith truth honesty with the like They swear by meer toyes As the Gileaâ—…ites and Ephraimites were distinguished by their manner of speech Iudg. 12. 6. so may Pagans Papists profane and pious persons â—…e distinguished by their manner of speech Pagans swear by fâ—…lse Gods Papists by Saints profane persons by mute things pious persons only by the true God and that on just occasion and in a due manner §. 124. Of Swearing things unlawfull A Third error is either to swear or to cause others to swear that which is unlawfull Into this error do Papists fall many wayes 1. They swear and cause others to swear that which oft proves to many impossible as perpetuall continency For they who admit any into religious orders 〈◊〉 them vow and swear perpetuall continâ—…ncy and all that enter into such orders among them do vow and swear as much Now it is not in mans power to be perpetually continent To many it is a matter of impossibility Christ speaking of this point thus saith He that is able to receive it let him receive it Matth. 19. 1â—… Hereby he implyeth that some are not able it is not possible for them to be â—…nent at least in a single estate without the benefit of marriage 2. They take children that have Parents living into religious orders without and against their Parents consent which children being so taken in they cause 〈◊〉 swear obedience to these orders yet such children are not in capacity to keep 〈◊〉 oath They are under the power of their Parents who have authority to 〈◊〉 void their oath 3. They make many to swear things uncertain as in the case of regular â—…ence They who are placed under such and such Superiours must swear to do what their Superiours shall enjoyn them though when they take the oath 〈◊〉 know not what they will enjoyn The rule of this blind obedience is that which Absalom gave to his servants in these words have not I commanded you 2 Sam. 〈◊〉 28. On this ground have many zealots attempted to commit Treasons and â—…thers and received the reward of Traytors and Murtherers To this head may be referred oathes of giving what others shall desire though they know not what those others wil desire The head of Iohn the Baptist was 〈◊〉 〈◊〉 by this meanes Matth. 14. 7 8 9. 4. They bring sundry of their profession to swear things apparently sinfull 〈◊〉 they who bound themselves under a curse to kill Paul Acts. 23. 12. Many Popish hot-spurs did swear to murther Queen Elizabeth whom God preserved from all their plots §. 125. Of equivocation upon oath A Fourth error is to swear deceitfully which is commonly called equivocation This is a most undue kind of swearing whereof Papists are in a high degree guilty There is a kind of verball equivocation when a word or sentence may be diversly taken which is a rhetoricall figure as when Christ said our friend Lazarus sleepeth and his Disciples thought that he had spoken of taking rest in sleep Joh. 11. 11 13. But the equivocation which we speak of is a mentall equivocation and that is when a man sweareth a false thing yet so as he reserveth something iâ—… his mind which if it were uttered would make the speech true as if one guilty with others be upon oath demanded whether he ever saw such an one answereth I never saw him though he have seen him often and well know him reserving this clause in his mind in heaven which expressed maketh the answer true but it iâ—… nothing to the mind of him that propounded the question neither can any such matter be fetcht out of the words so as such an oath commeth nothing short of perâ—…ury The end of an oath in determining controversies would thus be taken away Notwithstanding those enormous consequences of equivocation Papists use to equivocate not only all their life time but also upon their death beds 〈◊〉 Tresham one of the conspirators in the Gun-powder Treason a little before his death protested upon his salvation that for sixteen years before that time he had not seen Henry Garnet Superiour of the Iesuites in England and yet both the said Henry Garnet himself and sundry others confessed that the said Garnet and Tresham had within two years space been divers times together and mutually conferred one with another Garnet being then asked what he thought of Treshams Protestation answered that he thought he made it by equivocation This kind of deceit Papists have taken from Arrius an ancient Hâ—…retick who being to be freed out of banishment if he would professe the Nicene faith caused the Articles of his own hâ—…retical faith to be written in a Paper and put them into his bosome and in the presence of those who were to take his protestation immediatly after the Articles of the Nicene faith were read unto him laying
2. § 11. and chap. 3 v. 6. § 68. These two Epithites are joyned together with a double copulative which our English thus expresseth both sure and stedfast To set out more fully and to the life the certainty of hope according to that which Ioseph said of Pharachâ—… two dreames It is because the thing is established by God Gen. 41. 32. This then giveth evident proof that a believers hope is firm and stable See v. 11. § 80. The former of the foresaid Epithites being sometimes used for safe and joyned with the other that signifieth stedfast giveth us further to understand that the spirituall safety of a Christian dependeth on the assurance of his hope as the safety of a ship dependeth on the surenesse of the Anchor For he that wavereth is like a 〈◊〉 of the Sea driven with the wind and tossed Jam. 1. 6. Hereupon the Apostle exhorteth to be stedfast and unmoveable 1 Cor. 15. 58. Sathan will not cease to raise stormes against us by himselfe and Ministers if therefore our Anchor be not sure and stedfast we shall be exposed to very great danger This should the more incite us to give all diligence to have our hope established See v. 11. § 80. §. 155. Of entring into that within the vaile THe object of hope or ground whereon the Anchor of the soul is cast is thâ—…s described which entreth into that within the vaile The Greek noune translated vail is a compound The simple verb signifieth to Open. One compound signifieth to stretch out Rom. 10 21. Another to cover From thence is derived the word that signifieth a vaile For the use of a vaile was to cover Exod. 40. 21. or hide a thing The word translated that within is of the comparative degree The positive signifieth within and this comparative inner Acts 16. 24. In this phrase the Apostle alludeth to the Tabernacle or Temple wherin the most holy place was severed from the other part of the Temple by a Vaile Exod. 26. 33. 2 Chro. 3. 14. That with in the vaile was the most holy place which was a type of heaven hereof see more on Heb. 9. 13. The hiding of the most holy place with a vaile prefigured the invisibility of heaven to us on earth The comparative may be used either by way of distinction and that betwixt this and the outward vaile whereby the holy place was divided from the court appertaining thereunto In reference hereunto this inner vaile is called the secâ—… vaile Heb. 9. 3. Or else the comparative may set out the inner part For the noâ—… Vaile is a of the genitive case as if it were thus translated the inner part if â—…e 〈◊〉 Thus it setteth out the most holy place as was noted before Of the emphasis of this compound enter into see chap. 3. v. 11. § 116. 〈◊〉 of doubling the preposition in the verb and with the noune as if it were 〈◊〉 translated entereth in into see chap. 4. v. 11. § 65. Here it implieth the extent of a believers hope that it cannot rest till it have attained to heaven and till it be well setled Herein lyeth a difference betwixt the Anchor of a ship and this Anchor of the 〈◊〉 That is cast downwards to the bottome of the water where the ship is stayed this is cast as high as heaven it selfe §. 156. Of hope of things not seen THis part of the description of hope that it entereth into that within sheweth that hope is of things not seen This doth the Apostle expresly prove Rom. 8. 24. As faith so hope is the evidence of things not seen Heb. 11. 1. By hope we look at the things which are not seen 2 Cor. 4. 18. God hath begotten us again unto a lively 〈◊〉 of an inheritance reserved in heaven 1 Pet. 1. 3 4. This God hath so ordered to try our patience Faith Love c. 1 Pet. 1. 7 8. 1. Herein lyeth a main difference betwixt a Christians hope and sight This latter is of things visible The former of things invisible 2. Herein lyeth a main difference betwixt the hope of true Christians and meer worldlings whose hope is onely on the things here below which are visible 3. This teacheth us to waite for the things which we hope for For if we hope for that we see not then do we with patience waite for it Rom. 8. 25. It is very requisite that we walt with patience lest otherwise we saile of the end of our hope §. 157. Of hope of heaven THe mention of the Vaile in this phrase that within the vaile further sheweth that heaven is the object of a believers hope The Apostles description of the hope of Gods calling doth evidently demonstrate thus much Eph. 1. 18. but more cleerly doth another Apostle thus set it out God hath begotten us again unto a lively hope to an inheritance incorruptible c. 1 Pet. 1. 3 4. The Apostle therefore joyneth these two together the blessed hope and the glorious appearing of Christ Tit. 2. 13. It is hereupon stiled hope of salvation 1 Thes. 5. 8. An helmet of salvation Ephes. 6. 17. The Apostle takes this for granted where he saith If in this life onely we have hope in Christ we are of all men most miserable 1 Cor. 15. 19. and in this respect saith the wiseman the righteous hath hope in his death Prov. 14. 32. Heaven is the highest and chiefest of all Gods promises it is the end of them all For the purchase hereof Christ came down from heaven 1. Herein lyeth another difference betwixt the hope of Saints and worldings The hope of worldlings ariseth no farther then the earth The hope of Saints ariseth as far as heaven 2. Hereby proof may be made of the truth and excellency of a Christians hope If it be fixed on things below it 's base and false 3. In all losses and crosses let us have an eye to this object of our hope So long as heaven abides we need not be over carefull This makes believers think themselves happy when the world accounts them miserable §. 158. Of Christs running in our race Verse 20. THe first part of the twentieth verse is an explanation of the place where a believers hope is fixed in these words whither the fore-runrâ—…r is for us entred 1. It is said to be a place entred into and in that respect passable 2. It is entred into by a fore-runner Thereupon we may be directed how to enter 3. That fore-runner is Iesus our Saviour so as we may with the greater confidence follow him 4. He did what he did for us This addes much to the strenghtning of our confidence The word translated fore-runner is in this place only used As our English so the Greek also is a noune compound The simple verb signifieth to run Matth. 28. 8. The preposition with which it is compounded signifieth before Luk. 14. 4. The verb
ariseth partly from their endeavour after peace and partly from Gods blessing upon their endeavour Great are the benefits which peace brings to a Kingdome Therefore righteous Kings seek it and God gives it as a blessing to them Of the benefits of peace See the Churches Conquest § 96. 1. This may serve as a just taxation of those that delight in war who are never well when they are out of war They will therefore pick quarrels thinking to get a name thereby to live on spoiles to trample under and triumph over others Such are no Kings of righteousnesse They are more fit to live in wildernesses among tygers and other ravenous beasts yea in hell among Devils then among men 2. Hereby Kings and others may testifie their righteous disposition namely by love of peace hereunto we are much exhorted Rom. 12. 18. Heb. 12. 14. Christ would have us not only keepers of peace but also makers of peace Matth. 5. 9. Holinesse and peace must go together Heb. 12. 14. Neither must the unrighteousnesse of others make us break peace nor must love of peace make us lose righteousnesse 3. Pray that these two may ever go together that Melchisedec may dwell in Salem Pray that the wars begun may end in peace and that that peace may be a peace of righteousnesse 4. Be thankfull to God for that peace that we have so far as it meeteth with righteousnesse and for the benefits that we enjoy thereby §. 23. Of Mysteries couched under Histories IN the third verse there are four mysteries taken from things concealed They are all spoken of Melchisedec as a type respectively because they are not by the holy Ghost expressed For in those Scriptures where mention is made of Melchisedec there is not any mention made of his Father Mother descent birth or death But all those things are spoken of Christ the truth simply and properly The 〈◊〉 though it go from the words and from the sense also applyed to Christ yet in relation to Melchisedec giveth the right sense thus whose Father and Mother are not written in the Genealogies nor the beginning of his 〈◊〉 nor end of his life A learned interpreter of the New Testament thus translates it who was 〈◊〉 〈◊〉 unknown Father c. This phrase without descent thus The originall of 〈◊〉 stock cannot be declared Though these may shew the meaning of the words as applyed to the type 〈◊〉 they lose the emphasis of them and obscure the mysteries contained in them Object There are many men mentioned in Scripture whose Father Mother descent birth and death are not recorded in Scripture as Obadiah Habbakuk 〈◊〉 〈◊〉 and others Answ. The parentage kindred birth and death of these and sundry otherâ—… 〈◊〉 passed over because there was no great end of knowing them But these were â—…cealed in the History of this man purposely to imply a mystery Quest. How may we know this Answ. Because the Apostle who was guided by the same Spirit that 〈◊〉 〈◊〉 〈◊〉 were hath observed as much For the Spirit knoweth his own meaning 〈◊〉 one inspired by the Spirit of God had not revealed this mystery all the 〈◊〉 spirits of men that ever were could not have found it out for it is a deep 〈◊〉 and as closely couched in the History as ever any was We may learn hereby diligently to compare the Old and New Testament â—…ther thus may many profound mysteries be discovered Thus thou shalt find 〈◊〉 Ark. 1 Pet. 3. 21. the cloud the red-sea the Rock and Manna 1 Cor. 10. 2 3. to be such Sacraments as ours Thus thou shalt find the two children of Abraham 〈◊〉 born of a bond-woman the other of a free-woman to set forth children of 〈◊〉 flâ—…sh and of the spirit and their two mothers the two testaments Gal. 4. 24. c. Thus shalt thou find many legall rites and ceremonies applyed to their proper 〈◊〉 and substance and many dark and obscure prophecies cleerly revealed and opened §. 24. Of mysteries spoken of Melchisedec applyed to Christ. THe first three Greek words translated without Father without Mother without descent are here only used in the New Testament They are all compound words and that with the privative preposition that implyeth a plain negation of a thing 1. This without Father must needs be applyed to the humane nature of Christ. For as God the second Person in sacred Trinity he is the Son of the first Person which is his Father Ioh. 5. 17. But as man he had no proper Father he was born of a pure Virgin Isa. 7. 14. Matth. 1. 23. Luk. 1. 35. As for Ioseph the husband of his Mother it is said That he was supposed to be his Father Luk. 3. 23. and that to hide this great mystery from such as were obstinately malitious 2. This Epithite without Mother must needs have reference to Christs divine â—…ture for we shewed before that as man he had a Mother he was born of the Virgin Mary The History of his birth is distinctly set down by the 〈◊〉 But it is blasphemy to think that as God he should have a Mother The great Lord of heaven and earth is not like the gods of the heathen who were imagined to 〈◊〉 their wives and some of them to be born of Mothers Object The Virgin Mary is stiled the Mother of God Answ. That is by reason of the hypostaticall union of his two natures in which respect that which is proper to one nature is attributed to the other 〈◊〉 the Son of man is said to be in heaven Joh. 3. 13. because the divine Nature to which Christ humane Nature was united was in heaven So God is said to 〈◊〉 the Church with his own bloud Act. 20. 28. because the blood of that humane Nature which was united to the divine was shed to that end 3. This Epithite without descent or without pedigree or without kindred 〈◊〉 also be meant of his divine nature in reference whereunto he had no ancestors 〈◊〉 posterity In reference to his humane nature both Matthew and Luke set down his distinct Genealogie Matt. 1. 1. c. Luke 3. 23. c. In regard of his divine nature he was begotten of his Father by an eternal unalterable unconceivable generation 4. The last mystery consisteth of two branches One that he had no beginning of 〈◊〉 The other Nor end of life These two set down a true proper eternity without beginning and end See hereof The Explanation of the Lords Prayer § 224. This most properly and principally is to be taken of his divine nature As God he is Alpha and Omega Rev. 1. 8. Of Christs Eternity see Chap. 1. § 129. 143. 145. Christ as man had his beginning in the Virgins wombe after many hundred Generations had passed in the world even in the 3928 year of the world and about 34. yeares after there was an end of his mortall life in this world for he was
cruciâ—… dead and buried Indeed he arose again from the dead ascended into heaven and there ever liveth and abideth in his humane nature so as in heaven he 〈◊〉 no end of life but on earth he had From the foresaid mysteries applyed to Christ we may infer these orthodox positions 1. Christ is true God without Mother c. 2. This true God was not a made God but eternall without beginning He had neither beginning of dayes nor end of life 3. Christ was true man a son of man 4. This true God and true man is one Person even as the type Melchisedec was one For the same Person that as God was without mother was also as man without father 5. This Person God-man is High-Priest in both his natures For Melchisedec that High-Hriest was in reference to Christs humane nature without father and in reference to his divine nature without mother Most of their heresies which are mentioned Chap. 2. v. 14. § 140. are by these mysteries apparently refuted The foresaid mysteries as in the truth and properties of them they belong unto Christ who is our true High-Priest are of singular use to strengthen our faith in and about his Priest-hood For 1. Knowledge of his man-hood maketh us the more boldly and confidently to 〈◊〉 unto him he being such an one as hath experience of our infirmities and necesâ—… in himself 2. Knowledge of his God-head makes us more perfectly to relie upon him and to trust uâ—…to him For hereby we are assured that he is able to help 3. Union of his two natures in one person strengthneth our faith in his obedience death sacrifice resurrection and merit of all for hereby we are assured that he is of infinite power and that what he did and endured for us is of infinite valâ—…w and worth 4. His exercising of his Priest-hood in both natures as he was God-man maketh 〈◊〉 with greater confidence to go to him and to rest upon him and to prefer him before all others and to account him the only sufficient mediator §. 25. Of resemblances of Christ before his incarnation UPpon the forementioned priviledges the Apostle maketh this inference that Melchisedec was made like unto the Son of God This inference the Apostle bringeth in with this conjunction of opposition or discretion BUT as if he had said though Melchisedec were a true man yet in his singular prerogatives he was made like unto the Son of God The word translated made like is here only used It iâ—… a compound The simple verb signifieth to liken one thing to another Matth. 7. 〈◊〉 The preposition wherewith the verb here used is compounded signifieth TO In this composition the word signifieth to represent the very form of another thing Thus did Melchisedec in the foresaid prerogatives set out the very form and excellency of the son of God Jesus Christ is here meant by the Son of God See Chap. 1. v. 2. § 15. Hereby we see that God of old gave visible types and resemblances of his Son and that before he was exhibited in the flesh Melchisedec was a meer true man yet was he so set forth as he bare a resemblance of the Son of God In other respects Aaron and other Priests Moses and other Prophets David and other Kings were speciall types and resemblances of Christ. So were all the sacrifices and especially the Paschall Lamb 1 Cor. 5. 7. So the Ark 1 Pet. 3. 21. So the red-sea the cloud Manna and the Rock 1 Cor. 10. 2 c. and sundry other types God gave before hand such resemblances of his Son for the good of his Church in those ages even to support their faith and uphold their hope till the 〈◊〉 of time should come That when it was come they might the more readily â—…brace and receive that truth and more confidently rest upon it 1. Herein the great and good care of God over his Church is manifested For though in his unsearchable wisdome he suffered many ages to passe before his 〈◊〉 was exhibited yet he took such order for his Church that was on earth 〈◊〉 that fulnesse of time as it should have meanes to partake of the benefit of thâ—…se things which Christ should do and endure in that fulnesse of time It is therefore said of those that lived many hundred yeares before that fulnesse of time was 〈◊〉 that they did all eat the same spirituall meat and did all drink the same 〈◊〉 drink even the same that we do For by way of explanation he addeth they 〈◊〉 of that spirituall Rock that followed them and that Rock was Christ 1 Cor. 10. 3 4. In this respect it is said of Abraham that he rejoyced to see Christs day and 〈◊〉 saw it and was glad John 8. 56. The like care doth God shew over his Church even now Now that the 〈◊〉 of God is taken into heaven For we still injoy his Ministers who are in his stead 〈◊〉 us 2 Cor. 5. 20. and his Sacraments both the Sacrament of regeneration and of spirituall nourishment yea also the benefit of his promise to be amongst us 〈◊〉 18. 20. even to the end of the world Matth. 28. 20. wherefore as Saints that lived before Christ was exhibited used Priests Sacrifices and other types of Christ before be was exhibited So must we use his Ministers Sacraments and other 〈◊〉 now after he is taken from us as memorials of him §. 26. Of Christs everlasting Priest-hood prefigured in Melchisedâ—…c THe most especiall and principall thing wherein Melchisedec was made like unto the Son of God was in this that he a abideth a Priest continually In regard of the History concerning Melchisedec this is to be taken as the former points were in the former part of this verse Melchisedec is said to abide a Priest continually because the History which â—…eth him to be a Priest maketh no mention either of the beginning of his Priâ—…st hood or of the ending thereof Thus was he said before to have neither beginning of dayes nor ending of life There are two words that set forth the eternity of Christs Priest-hood in reference to the time future which is beyond all determination or end and in reference to the continuance thereof without interruption or intermission The Greek word translated abideth signifieth the continuance of a thing Matth. 11. 23. The other phrase translated continually is another then that which is before translated for ever Chap. 5. 6. This word here used is a compound Tâ—…e simple signifieth a long continuance The preposition wherewith this is compounded signifieth through Thus the word compounded with it 〈◊〉 a continuance through perpetuity so as there is no intermission no determination of the thing This applied to Christ the truth whereof Melchisedec was a type 〈◊〉 cut three points 1. That Christ was a true Priest See Chap. 2. v. 17. § 172. 2. That Christs Priest-hood continued for ever See Chap.
down concerning Melchisedecs excellencies §. 50. Of a likenesse in unequals Heb. 7. 8. And here men that die receive tithes but there he receiveth them of whom it is â—…sed that he liveth INn this verse the Apostle produceth a third argument to prove the excellency 〈◊〉 Melchisedecs Priest-hood above the Levites The argument is taken from the â—…ferent condition of the Priests The Levites were mortall Melchisedec not so The argument may be thus framed He that ever liveth to execute his Priest-hood is more excellent then 〈◊〉 who are subject to death and thereupon forced to leave their 〈◊〉 others But Melchisedec ever liveth c. And the Levites are subject to death 〈◊〉 Therefore Melchisedec is more excellent then they Of the adverb truly expressed in Greek but not in English See v. 5. § 〈◊〉 In setting down this argument the Apostle giveth an instance of a common â—…ledge that belonged to the Levites as well as to Melchisedec which was to 〈◊〉 tithes How this was a priviledge is shewed § 33. Herein he giveth an 〈◊〉 that a common priviledge in some things argueth not an equality in all 〈◊〉 may be a like resemblance in some particulars betwixt such things as are much â—…ferent one from another There is a like resemblance betwixt the sun and a 〈◊〉 in giving light yet there is a great disparitie betwixt these creatures Man is 〈◊〉 to be made in the Image of God and after his likenesse Gen. 1. 26 27. This â—…plieth a resemblance betwixt God and man which is further manifested by 〈◊〉 title Gods given to sons of men Psal. 82. 6. Yet if any shall imagine man to be equall to God he neither knoweth God nor man aright 1. Hereby sundry places of Scripture which otherwise might seem very strange are cleared such as these Walk in love as Christ also hath loved us Eph. 5. 2. Forgive one another as God hath forgiven you Eph. 4. 32. Be perfect even as your father 〈◊〉 is in heaven is perfect Matth. 5. 48. Thy will be done in earth as it is in 〈◊〉 Matth. 6. 10. Every man that hath hope in Christ purifieth himself even as â—…e 〈◊〉 pure 1 Ioh. 3. 3. All these and other like places are to be understood of such a resemblance as may stand with much in-equality 2. This discovereth the false inference which Anabaptists do put upon sundry spirituall priviledges which are common to all Christians as to be one in 〈◊〉 Gal. 3. 28. to be made free by Christ Gal. 5. 1. To have one Father one 〈◊〉 one teacher and to be all brethren Matth. 23. 8 9 10. From these and other like common priviledges they infer that all of all sorts Kings and Subjects Masters and Servants and others differenced by other relations are equall every way and that the ordinary degrees of superiority and inferiority are against the warrant oâ—… Gods word and common priviledge of Christians Herein they bewray much ignorance being not able to discern betwixt those different respects wherein things are equall and things differ By this consequence the difference here noted betwixt 〈◊〉 dec and Levi would be taken away These two adverbs here there are fitly used in this place For the Apostle speaketh of the Levites as of his Country-men dwelling where he did 〈◊〉 of Melchisedec as of a stranger dwelling in a remote place 2. He spake of the Levites as men of latter dayes neerer his time but of â—…sedec as of a man of ancient dayes long before the Levites These two adverbs imply thus much In this place and in that place every 〈◊〉 at this time and at that time at all times Priests of the Lord received 〈◊〉 This was not a prerogative proper to Melchisedec but common also to the Levites Prudently therefore is their due given to both parties Though the main drift of the Apostle be to advance Melchisedec and his Priesthood above the Levites and their Priest-hood yet he denies not the Levites 〈◊〉 〈◊〉 which was due to them as well as to Melchisedec which was 〈◊〉 tithes This is be noted against sâ—…ch wrangling Sophisters and intemperate disputers as in their heat through violence in opposing their adversaries deny them that which 〈◊〉 dâ—…e unto them and labour to dâ—…base them more then is meet they will deny maâ—…y truths because they are averred by their adversaries §. 51. Of Ministers being mean men that die ALbeit there were a common priviledge betwixt the Levites and Melchisedec yet there was a great disparity in thâ—…ir persons for of the Levites it is here said they were men that dâ—…e but of Melchisedec he liveth So as there was as great a difference betwixt them as betwixt mortality and immortality There are two points observable in this phrase men that die The first is about this word men Thâ—… Greek word signifieth ordinary mean men It is the same that is used Chap. 2. v. 6. § 54. The other is in this word die meaning such as are subject unto death and in their time shall die and thereupon leave this world and all their imployments therein yea so leave them as not to do any thing about them any more for there is 〈◊〉 〈◊〉 nor device nor knowledge nor wisdome in the graâ—…e Eccles. 9. 10. The Greek verb translated die is a compound The simple verb signifieth to die Matth. 2. 20. Thence an adjective that signifieth mortâ—…ll 1 Cor. 15. 53 54. The compound being with a preposition that signifieth from hath an emphasis and implieth a departing from all that a man hath This mortality of the sons of Levi who were Priests is in speciall here set down to amplifie the excellency of Melchisedec who liveth but withall it may be brought in as an evidence of the mutability of the legall Priest-hood and that by a kind of resemblance betwixt the persons and their office that as the persons who are Priests had their time and after that were taken away so their office which was the Priest-hood had an appointed time after which it should be abrogated This point of the mutability of the Priest-hood is expresly proved by the Apostle v. 11 12. Of Priests being subject to death See v. 23. § 97. That which is here said of the Levites is true of all Ministers of the word that they are but men mean men mortall men that die Hereupon this title son of man is given to a choyce Prophet Ezek. 3. 17. And choyce Apostles say thus of themselves We also are men of like passions with you Act. 1â—… 1â—… They said this when people so admired them as they supposed them to be gods and would have sacrificed unto them God doth herein magnifie his power by enabling men that are subject to death to perform so great things as the ministeriall function requireth to be performed 1. This common condition of Ministers to be men that die should make them oft to look upon these black feet
speak this by perâ—… 1 Cor. 7. 6. This is a meanes to prevent misinterpretations and to make that which is spoken to be more fairly and candidly taken §. 56. Of Levi paying tithes in Abraham LEvi is here metonymically put for his sons who are so set down v. 5. § 37. For Levi himself was no Priest nor did he receive tithes but he was their great Grand-father Two things are here spoken of Levi one taken for granted which was that he received tithes The other expressed and proved which was that he payed tithes The former was a prerogative and a signe of superiority Of it see v. 2. â—… 〈◊〉 and v. 4. § 33. The latter is a sign of inferiority See v. 4. § 33. Against this latter it might be objected that Levi was not then born when 〈◊〉 were paid to Melchisedec For Abraham met Melchisedec before Ishmael was born Now he was born in the 86. year of Abraham Gen. 16. 16. Isaack was born 〈◊〉 years after In the 100. year of Abraham Gen. 21. 5. Iacob was born in 〈◊〉 year of Isaac Gen. 25. 26. which was 74. years after Ishmaels birth Jacob 〈◊〉 above 40. years old when he went to his uncle Laban Gen. 26. 34. Thus there 〈◊〉 114. years betwixt Ishmaels birth and Iacobs going to Laban How many yearâ—… more there were betwixt Abrahams meeting Melchisedec and Ishmaels birth 〈◊〉 again betwixt Iacobs going to his uncle and the birth of Levi is not expresly 〈◊〉 down This is certain that Levi was born many more then an 100 years before Abrahams paying tenths to Melchisedec and Levies being in this world So as it 〈◊〉 seem strange that Levi should pay tithes to Melchisedec To resolve this doubt the Apostle here expresly saith that Levi payed tithes in Abraham From this answer ariseth another scruple namely that Christ was in Abraham as well as Levi So as Christ himself should pay tithes by this reason and 〈◊〉 be inferiour to Melchisedec Answ. 1. In generall it may be replied that Melchisedec was a type of Christâ—… 〈◊〉 that that which is said of Melchisedec and his Priest-hood is spoken of him as of a type and that purposly to set forth the greatnesse and excellency of Christ and 〈◊〉 Priesthood Wherefore to put Christ into the ranck of those who are inferiour to Melchisedec is directly to crosse the main scope of the Apostle 2. Christ consisted of two natures divine and humane Though therefore be might be reckoned among the sons of Abraham in regard of his humane nature yet in regard of his person which consisted of both natures he was superiour to Abraham and greater then he Thus David whose son according to the flesh Christ was calleth him Lord in reference to his person Matth. 22. 44. 3. Though Christ took flesh by ordinary descent from Abraham yet came he not from Abraham by ordinary and naturall generation From his Mother the Virgin Mary he received the substance and matter of his flesh out of which it was raised and formed Yet having no Father he came not by any naturall act of generation Though a Mother afford matter for generation yet the active force and vertue of generation commeth from the Father Hence is it that Christ was 〈◊〉 from the common contagion of originall sin For though he were of Adam and so of Abraham by reason of the substance of his flesh yet he was not by Adam or by Abraham No son of their posterity was the procreant cause or begetter of him Christ therefore cannot be said to do in Abraham those things which others of his posterity did §. 57. Of childrens being in their parents condition IN that Levi payed tithes in Abraham it appears that children are in the same common condition that their parents are I say common condition to exempt such particular priviledges as God by his providence may and oft doth conâ—…er upon children above their parents These priviledges may be outward and inward Outward in worldly dignities as Saul and David were both advanced above their Fathers in that they were made Kings Inward in spirituall graces Herein Hezekiah and Iosiah were much advanced above their Fathers So are all pious children that are born of impious Fathers The inferiority of Abraham and in him of Levi here mentioned was a common condition None of their sons were exempted from it Parents are themselves by nature unclean so are all their children Who can bring a clean thing 〈◊〉 of an unclean Job 14. 4. In this respect Bildad having said that man is a worm addeth and the son of man is a worm Job 25. 6. As man is so is a son of man In this respect this phrase is oft used we are as all our Fathers were 1 Chro. 29. 15. Psal. 33. 12. And this I am not better then my Fathers 1 Kings 19. 4. This the Lord so ordereth 1. That the same lawes and ordinances instructions and directions exhortations and consolations promises and threatnings might be of force and use to all of all ages 2. That none might presume above others 3. That none might be too much debased 1. This gives a check to their pride who for some outward priviledge advance themselves above the common condition of man as if they were gods and not men from heaven and not from earth Such were they who said Let us break their bands asunder and cast away their cords from us Psal. 2. 3. and such as said of Christ we will not have this man to reign over us Luk. 19. 14. Pharaoh was such an one Exod. 5. 2. And Nebuch adnezzar Dan. 3. 15. And Haman Hester 3. 2. And Tyrus Ezek. 28. 2. Now mark the end of all these 2. This puts us in mind to consider what our fathers have been and to what they have been subject and from thence to gather what we are subject unto to what inferiority infirmity pains diseases distresses and other calamities A heathen man could say I am a man and find my self exempted from no humane frailty We can better discern weaknesses and infirmities in others that have been before us then in our selves We can speak much of our Fathers infirmities imperfections troubles and mortalities but self-love so blindeth our eyes as we cannot so well discern the same things in our selves The like may be applied to duties In our Fathers we may observe what duties we our selves are bound unto §. 58. Of the meaning of the tenth verse Vers. 10. IN the tenth verse there is a confirmation and an explanation of Levi's paying tithes in Abraham The caufall conjunction FOR sheweth that this verse is inferred as a confirmation of that which went before The argument is taken from that union that is betwixt a Father and his posterity They are all contained in him and as one with him so as what he doth they do The explanation is in this phrase he was in his Fathers loynes By Father is metonymically meant his great Grand-Father
2. The ceremoniall Law was as a wall of partition betwixt Jew and Gentile whereby the Jewes were so fensed as the Gentiles could not be mixed with them as when beasts of one Lord are so fenced in a pasture as other beasts cannot come iâ—…to their pasture Therefore when Christ came to unite Jew and Gentile and 〈◊〉 make of them one He is said to break down this stop of partition wall Eph. â—… 14. â—… that Law had not been abrogated the Gentiles could not have been brought into Christs fold as of necessity they must be Ioh. 10. 16. Till the fulnesse of 〈◊〉 wherein the truth and substance of all the ceremonies and types was exhibited 〈◊〉 accomplished that Law of ceremonies remained in force with the Jewes upon 〈◊〉 grounds 1. The severall branches thereof were parts of Gods outward worship 2. Thereby they were kept from will-worship 3. They were also thereby kept from conforming themselves to the Gentileâ—… iâ—… their Idolatrous Services 4. They being types and shadows of Christ to come were as a looking glâ—…sse tâ—… shew unto them that Image of Christ. 5. They being many heavy burthensome painfull chargeable rites they 〈◊〉 the Jewes the more to long after Christ. In this respect the Apostle saith of 〈◊〉 Law that it was our School-master to bring us unto Christ Gal. 3. 24. For 1. It pointed out Christ under rudiments and ceremonies It forced men to seek help else-where because it could not perfect those that came unto it 1. This aggravateth those dotages which were noted § 61. 2. It informs us in Gods goodnesse to us who are reserved to that fulnesse of time wherein Christ hath been exhibited for we are freed from that yoak which neither 〈◊〉 nâ—…r our Fathers are able to bear Act. 15. 10. This is a bondage worse then the Egyptian bondage They that were freed from that bondage had many memorials of Gods goodnesse to them therein the more to quicken up their spirits to praise God for their deliverance and to continue the memory thereof from generation to generation 3. The change of the Law is a strong motive to stir us up willingly and cheerfullâ—… to submit our selves to this Law whereinto that is translated that is to the Law of the Gospell which is established under Christs Priest-hood This Law requires 〈◊〉 impossibilities as to ascend into heaven or to descend into the deep Rom. 10. 6 7. but it requires faith and repentance Mar. 1. 15. Faith to give evidence to the free gâ—…ace of God who requireth of us but to receive what he graciously offereth Repentance to demonstrate the purity of God who though he freely justifie a sinner yet he will not have him continue in sin Yea this Law of the Gospel giveth power and ability to perform what it requireth If this Law into which the other is translâ—…ted be thorowly compared with that we shall find just cause to acknowledge that this is an easie yoak and a light burden Matth. 11. 30. but that a yoak and burden 〈◊〉 none could bear Act. 15. 10. §. 69. Of the judiciall Law of the Iewes BEsides the ceremoniall Law the Jewes had a judiciall Law proper and peculiar to that polity This Law concerned especially their civil estate Many branches of that Law appertained to the Jewish Priest-hood as The particular Lawes about the Cities of refuge whether such as slew any unawares fled and there abode till the death of the High Priest Numb 35. 25. And Lawes about Lepers which the Priest was to judge Lev. 14. 3. And sundry other cases which the Priest was to judge of Deut. 17. 9. So also the Lawes of distinguishing tribes of reserving inheritances to special tribes and families of selling them to the next of Kin 〈◊〉 4. 4. Of raising seed to a brother that died without issue Gen. 38. 8. 9 Of all manner of freedomes at the year of Jubilee Levit. 25. 13. c. There were other branches of the judiciall Law which rested upon common equitie and were meanes of keeping the morall Law as putting to death Idolaters and such as inticed others thereunto and witches and wilfull murtherers and other notorious malefactors So likewise Lawes against incest and incestuous Marriages Lawes of reverencing and obeying Superiours and Governours and of dealing justly in borrowing restoring buying selling and all manner of contracts The former sort were abolished together with the Priest-hood The latter remain as good directions to order even Christian polities accordingly 1. By these kinds of Lawes the wisdome of God was manifested in observing what was fit for the particular kind and condition of people and in giving them answerable Lawes and yet not tying all Nations and States thereunto 2. That liberty which God affordeth to others to have Lawes most agreeable to their own Country so as they be not contrary to equity and piety bindeth them more obediently to submit themselves to their own wholesome Lawes and to keep peace unity and amity among themselves §. 70. Of the Morall Law THe Morall Law is a generall rule for all sorts of people It was therefore given to Adam and his posterity yea it was engraven in mans heart Rom. 2. 15. It is a perfect rule of all righteousnessâ—… whereby is declared what is due to God and man It is an inviolable unchangeable and everlasting Law of perpetuall use never 〈◊〉 be abrogated This is that Law which Christ came not to destroy but to fulfill Matth. 5. 1â—… 〈◊〉 is the Law which through faith we establish Rom. 3. 31. This is that Law 〈◊〉 which not one jot or one title shall passe till heaven and earth passe Matth. 5. 18. Yet because through mans corruption it is so far from bringing man to 〈◊〉 which was the primary and principal â—…nd thereof as it beateth him down into 〈◊〉 most woful and cursed estate it is by Jesus Christ who is the resurrection and 〈◊〉 Iohn 11. 25. in sundry circumstances altered or rather mollified It will be therefore requisite distinctly to declare both wherein that alteration 〈◊〉 qualification consisteth and also wherein the morall Law stil remaineth of use 〈◊〉 Christians It is mollified in these circumstances 1. In regard of justification Act. 13. 39. The Law was first given to justifie 〈◊〉 observers thereof but now in regard of mans corruption that is impossible 〈◊〉 8. 3. Gal. 3. 11. God therefore now hath appointed another meanes for that end 〈◊〉 is Christ and saith in him Act. 13. 39. Rom. 3. 28. 2. In regard of the rigor thereof The Law accepteth no duty but that which is every way absolute and perfect Thus much is implyed under this phrase 〈◊〉 man which doth these things shall live by them Rom 10. 5. This therefore is 〈◊〉 doom of the Law cursed is every one that continueth not in all things which are 〈◊〉 in the Book of the Law to do them Gal. 3. 10. Yet there is a righteousnesse though not
changed This is here presupposed See § 67. XIII The Law and Priest depend each on other This is the force of the â—…quence here inferred See § 67. XIV A Law cannot stand without a Priest-hood This phrase of necessity 〈◊〉 as much See § 67. §. 72. Of the meaning of the 13 verse Heb. 7. 13. 14. 13. For he of whom these things are spoken pertaineth to another triâ—…e of 〈◊〉 no man gave attendance at the Altar 14. For it is evident that our Lord sprang out of Iuda of which tribe Moses spake nothing concerning Priest-hood IN these two verses the Apostle giveth a proof of this main point that Christs Priest-hood was of another kind then the Leviticall Priest-hood His argument is drawn from the different tribes whereof the one and the other Priests were The grounds of the argument resteth upon this that God restrained the Priest-hood under the Law to the tribe of Levi. None of any other tribe might be of 〈◊〉 Priest-hood Num. 18. 1. c. Christ therefore being of another tribe was noâ—… a Priest after that order The first particle FOR intendeth a reason These words He of whom these things are spoken are relative They have reference to him that was the true Priest whom Melchisedec prefigured and â—…o whom all those excellent things before mentioned of Melchisedec as a type most truly and properly appertained This was Jesus Christ who in the next verse is stiled 〈◊〉 Lord This relative description of Christ giveth good ground to apply that Priesthood of Melchisedec and other excellencies spoken of him thereabout to 〈◊〉 See v. 3. § 2â—… 26. and v. 4. § 31. Of the meaning of the Greek word translated pertaineth see Chap. 2. v. 14 â—… 139. Christ was pleased to associate himself among the people of God and 〈◊〉 so as to be of onâ—… of their tribes A tribe was a company of people that descended from a distinct stock Now Iâ—…cob or Isaaâ—…k having twelve Sons so many as descended from each of them 〈◊〉 accounted to make so many tribes and thereupon were called the twelâ—…e tribes 〈◊〉 â—…rael Gen. 49. 28. This word tribe is also by way of resemblance applied to 〈◊〉 divisions of people in other Nations and translated kindred Rev. 5. 9. but here it is taken in the first and proper senâ—…e This distributive pronoune another hath reference to the tribe of Levi so as Christ was not of that tribe yet of 〈◊〉 What that other tribe was and why â—…e was of that tribe see v. 14. § 75. This in generall giveth evidence of a great condescention in Christ who being one of the glorious Trinity in heaven vouchsafed to be of one of the twelve tribes of Israel on earth Of the tribe whereof Christ was it is said no man gave attendance at the Altâ—…r An Altar was that whereon sacrifices were offered up The Hebrew word that signifieth an Altar is derived from a verb that signifieth to sacrifice The Greek word here used is a compound of two nounes whereof one signifieth a sacrifice the other implyeth a place to lay that sacrifice upon our English word Altar is taken from the Latin Altar which signifieth a thing raised on high or so called because it used to be raised up and set in high places This phrase gave attendance is the interpretation of one compound Greek word whereof see Chap. 2. v 1. § 6. There is shewed that it signifieth a serious â—…eeding of a thing or attending it so as it is here fitly translated gave attendance Such as are said to wait at the Altar 1 Cor. 9. 13. The Altar is here metonymically put for the Priests offering sacrifices thereon and the services about the Altar are synecdochically put for all other services apperâ—…aining to that calling Where he saith no man gave attendance he speakes rather of right then of fact For Uzziah of the tribe of Iudah gave attendance at the Altar of incense 2 Chro 26. 16. but without warrant and against the Law He had no right so to do he ought not to have done it In this last clause one thing is expressed that none of another tribe gave attendance at the Altar another is implyed that the Priests who were of the tribe of Levi did give attendance at the Altar §. 73. Of not intermedling with things not appertaining to us ' but attending our own businesse FRom the foresaid point expressed that none of another tribe gave attendance at the Altar we may well infer this general that no man ought to meddle with that office which belongs not to him When Christ was desired to decide a controversie betwixt brothers about their inheritance be returned this answer Man who made me a Iudge or a divider over you Luke 12. 13 14. None could better have done it but because it belonged not to him he would not do it Every fool will be medling Prov. 20. 3. The Apostle cals such busie-bodies and saith that they walk disorderly 1 Thes. 4. 11. Another Apostle gives Christians to understand that such medling with other mens matters may cause suffering but such suffering as a Christian can have no comfort in and therefore adviseth that none suffer as a busie-body 1 Pet. 4. 15. The wisdome of the prudent is to understand HIS way Prov. 14. 8. And The just man walketh in HIS integrity Pro. 20. 7. in these and other like places this relative HIS implyeth that which in speciall appertaineth to him Expresse in this case is this charge Let every man abide in the same calling wherein he was called 1 Cor. 7. 20. This is the way to bring quietnesse to a man thereupon saith the Apostle study to be quiet and to do your own businesse 1 Thes. 4. 11. Well weigh the direction which the Baptist giveth to those that inquired of him what they should do and you shall find that it tends to this to have an eye to the particular duties of their severall callings Luk. 3. 10 c. See sundry grounds of the equity of this point in the Whole Armour of God on Eph. 6. 14. Treat 2. Part. 1. § 4. Do not they swarve from this ruled case who being of other callings give attendance at the Pulpit and such as being Ministers give attendance at Shops Farmes and other like places so they who attend upon trades wherein they were never trained up nor have any skil Many Absalom-like pretend to do great matters if they were in such and such places 2 Sam. 15. 4. when they are most unfit so to do and do the contrary From that which is taken for granted that they who are of the tribe of Levi gave attendance at the Altar it followeth that the 〈◊〉 which belong to our particular places must be carefully performed we must be diligent and faithfull therein So were two of those servants whom the Lord iâ—…trusted with talents Matth. 25.
spirituall The spirituall vertue and efficacy that it had came from thence 2. Though Christ began to execute his Priestly function on earth For the works of services and sufferings which belonged thereunto must be done on earth Yet after that he ascended into heaven there to continue his intercession which is also a principall part of his Priest-hood By the way take notice of this main point that we may rightly conceive Christs Priest-hood stedfastly beleeve on it and every way rightly esteem and use it so shall we partake of the virtue and comfort thereof These words of the things which we have spoken have apparent reference to 〈◊〉 which he had in the former Chapter delivered about the excellency of Christs Priest-hood so as this first clause is a transition betwixt Chapter and Chapter which the Apostle the rather useth 1. To roâ—…se up their attentions lest by the former long discourse they should be oâ—…-wearied 2. To keep them from a losse from forgetting that which he had before insisted upon Much matter oft confounds men such a transition revives them 3. To move them to give the more diligent heed to a matter that was of so much moment Teachers and instructers of others may hereby learn to point out the main point that they intend Let us hear the conclusion of the whole matter saith the wise man Eccl. 12 13. These are the Commandements which the Lord our God commanded to 〈◊〉 you saith Moses Deut. 6. 1. Our Lord Christ compriseth the whole Law under these two clauses Thou shalt love the Lord thy God with all thine heart c. Thou shalt 〈◊〉 thy neighbour as thy self Matt. 22. 37 39. The Apostle compriseth all under this one word love Rom. 13. 8. By such sums mens minds are held more attentive and brought better to discern the force of every reason or argument A good Archer in having his eye upon the mark while he is drawing the arrow will shoot the neerer to the mark Thus hearers by understanding the main scope of that that is taught them will be kept from roving and wandering in their minds and better discern that doctrine which is taught them There are many that only mark words and sentences that are taught them without heeding that scope and main sum whereat the preacher aimeth Thus mistakings many times arise and a great part of that profit which they might reap by that which is taught them is lost The sum here intended is in generall thus expressed we have such an High-Priest This hath reference to Iesus mentioned Chap. 6. v. 20. and 7. 22. So as here it is taken for granted that Iesus is a Priest and an High-Priest See Chap. 2. v. 17. § 172 173 174 175. How we are said to have this High-Priest is shewed Chap. 4. v. 14. § 83. The word translated such an one is here so used as it was Chap. 7. v. 26. § 108. In particular the said sum is thus exemplified who is set on the right hand c. The verb translated is set is the very same that is used Chap. 1. v. 3. and Chap. 10. v. 12. in both which places it is used actively and translated he sat For the Father said to him sit Psal. 110. 1. and he sat Of this act of sitting of this kind of dignity on the right hand of this amplification thereof of the throne of the Majesty and of this particular place in the heavens See Chap. 1. v. 3. § 31 32 33 34 35. This high transcendent description of the place where our High-Priest exerciseth his function doth much commend his person and his office and sheweth what just cause there is to have the one and the other in high account and confidently to expect whatsoever may be expected from such a Priest such a Priest-hood §. 3. Of Christ a Minister Heb. 8. 2. A Minister of the Sanctuary and of the true Tabernacle which 〈◊〉 Lord pitched and not man IN the former verse the Apostle sets out the excellency of Christs Priest-hood â—…ply and plainly by the supereminency of the place where he continueth to â—…cise it Now that he may more distinctly manifest that therein Christs Priest-hood far surpassed the Leviticall he doth in this verse further insist on the same poinâ—… 〈◊〉 metaphorically his Metaphors being taken from the places where those Priests â—…ercised their function The first is thus expressed A Minister of the Sanctuan The Greek word translated Minister is the same that was used Chap. 1. â—… 7. § 79. where it was shewed that according to the notation of the word it 〈◊〉 out one that is imployed about publick services The Hebrew word wheâ—… to this Greek one answereth is applied to Priests who are stiled Ministers fâ—… 〈◊〉 house of God Ezr. 8. 17. and Ministers of the Altar Joel 1. 13. and Ministers of 〈◊〉 Lord Joel 2. 17. It is here spoken of Christ so as Christ was a Minister of those things which belonged to his place There is another Greek word which signifieth in generall the same thing and in our English translated Minister attriâ—… to Christ Rom. 15. 8. He is expresly called Gods servant Isai. 42. 2. He took 〈◊〉 〈◊〉 the form of a Servant Philip. 2. 7. and thus he saith of himself the Son of 〈◊〉 〈◊〉 to minister The work which he undertook required matters of service and suffering Therefore rather then that work should not be done he would become a Minister to do it Object That which is here spoken of Christ is a matter of dignity and authority He is here set on a throne of Majesty and that in heaven Is he there a Minister Answ. 1. This title may be here given him in reference to his whole work 〈◊〉 the beginning to the end and because while he began it on earth he was property a Minister the same title is still continued 2. This title is here given unto him in reference to the Priests under the Law that as they were Ministers of that Sanctuary which belonged to them so Christ of that which belongeth to him 3. The title Minister hath reference to the work done which if it tend to the good of others is counted and called a service not in reference to any subjectâ—… or inferiority of the person that doth it but meerly in reference to the good of others to whom thereby service is done thus the highest in a Kingdome 〈◊〉 stiled â—… Minister Rom. 13. 4. and that as the Apostle saith for good even the good of others Of different kindes of service See Domest Dut. on Eph. 5. 21. § Our Lord Christ doth in this very thing set himself forth as a patern uâ—…to 〈◊〉 For when he had shew'd himself a Minister by doing a work of service to his Disâ—…ples in washing their feet he maketh this application Ye call me Master and Lâ—… and ye say well for so I am If I then your Lord and
offer sacrifices the Apostle inferreth from thence that Christ did offer a sacrifice He taketh it therefore for granted as a point not to be denyed the Christ did that to which he was ordained Herein he shewed himself faithfull 〈◊〉 him that appointed him See Chap. 3. v. 2. § 32. and Chap. 7. v. 13. § 73. §. 9. Of the meaning of the latter part of the third verse FRom this generall proposition Every High-Priest is to offer sacrifice the Apostle inferreth this consequence It is of necessity that Christ have somewhat to offer He here taketh that for granted which he had before proved that Christ was an High-Priest thereupon he inferreth that he must do what every High-Priest is ordained to do Of this consequence see the former § where is shewed what sacrifice Christ offered up even his own body This illative conjunction wherefore implyeth a consequence Hereof see Chap. 2. v. 17. § 166. The Apostle inforceth his consequence by a necessity thus It is of necessity Necessity and impossibility are contrary each to other That properly is necessary that ever was as it is and cannot be otherwise For example It is necessary that God be one and it is necessary that the one God be distinguished into three persons One the other side that is impossible which never was is or can be See Chap 6. § 38. In common use things are said to be necessary upon a supposition of some 〈◊〉 thing Thus upon supposition of that course which God had set down for rejeâ—… the Jewes namely their rejecting of the Gospell first it was necessary that the word of God should be first spoken to them Act. 13. 46. For how could they reject that which was not offered and tendered unto them Thus also upon â—…tion that there are sundry good uses of good workes the Apostle saith 〈◊〉 〈◊〉 learn to maintain good workes for necessary uses Tit. 3. 14. Thus here upon supposition of that order which God in wisdome had set down for our redemption â—…ly by a ransome and upon supposition of Christs undertaking so to redeem mâ—… 〈◊〉 thereupon to be a high-Priest it was necessary that he should have somewhat to 〈◊〉 This necessity resting upon that which Christ voluntarily undertook sheâ—… that he bound himself to offer himself for our sins Of Christs binding himself for our good see Chap. 2. v. 17. § 166. Of the Greek pronoun translated this man See Chap. 7. v. 4. § 31. This word somewhat implyeth somewhat else then what other Priests 〈◊〉 up What that somewhat is which Christ must have to offer namely himself his 〈◊〉 body is shewed in the former section Of this word to offer See Chap. 5. v. 1. § 6. §. 10. Of Christs not being a Priest on earth Heb. 8. 4. For if be were on earth he should not be a Priest seeing there are Priests that offer gifts according to the Law AS in the former verse the Apostle proved that Christ offered up a sacrifice and that of another kind then the legall Priest did so here in this verse he provâ—… that he had another place to exercise his Priest-hood in then the legall Priests 〈◊〉 Here also is prefixed the causall particle for which declareth this verse to be a reason of that which goes before Now this hath reference to the first verse where that high place wherein Christ exerciseth his Priest-hood is described and manifested to be heaven The Apostles argument is drawn from a distribution of two places which onely are 〈◊〉 for executing a Priest-hood which are heaven and earth The full force of the Apostles argument may be manifested by a disjunctive syllogisme thus Christs Priest-hood must be exercised in heaven or on earth On earth it could not be Therefore it must be in heaven This argument taketh it for granted that Christ was an high-Priest The assumption that Christ exercised not his Priest-hood on earth is proved in this verse Upon that proof it necessarily followeth that heaven must be the place of Christs exercising his Priest-hood Object Christ did offer himself up a sacrifice here on earth but that was a principall part of exercising his Priest-hood Answ. 1. The Apostle here speaketh of the full execution of his whole Priest-hood Thereunto belonged his continuall intercession as well as the oblation of himself now that intercession must be made in heaven at Gods right hand This was typified under the Law for it was not sufficient for the high-Priest to offer sacrifice in the Tabernacle but he must also enter into the most holy place there to appear before the mercy-seat Christ was the true high-Priest who must in truth do what the other in type did Had Christ done no more then he did on earth he had not been a full and compleat high-Priest but only in part 2. Though the externall act of Christs offering up his body on the Crosse were on earths yet the internall spirituall and eternall vigour thereof was from above even from heaven The shedding of Christs blood on earth was to mans eye but as the shedding of another mans blood The explation of sin wrought thereby was a divine and heavenly work the work of his divine and heavenly Spirit Through the eternall Spirit he offered himself Heb. 9. 14. Christ was on earth but a short time Heb. 5. 7. In heaven he is for ever He came to earth that he might shed his blood for a sacrifice which in heaven he could not have done and on earth he shed his blood that thereby he might enter into heaven Heb. 9. 12. and so make a passage for us To conclude this point though Christs Priest-hood was in an externall act begun on earth yet the continuation consummation and full accomplishment of all is in heaven and thereupon the Apostles position is true and sound If he were on earth he should not be a Friest The things which appertain to Christs Priest-hood for which he was ordained are heavenly such as on earth could not be accomplished as to appear before the throne of the divine Majesty to present the persons and services of the elect to his Father and to prepare places for them in heaven This affords a cleer demonstration against the supposed Popish Priesthood for the Apostles argument lyeth directly against them If they be on earth they are no Priests but on earth they are from earth they arise on earth they continue to earth they do return and by their own confession they are no Priests longer then they are on earth therefore by the Apostles conclusion they are no Priests at all The reason which the Apostle renders in the latter part of this verse makes strongly against them for all true Priests on earth must offer gifts according to the Law bâ—…t Popish Priests cannot say that they have gifts to offer according to the Law This is the rather to be noted because they much brag
of their Priest-hood and make it such a note of the true Church as they deny our Church to be a true Church because it hath not a Priest-hood on earth For us it is sufficient that we have a Priest in heaven As for their Priests they are here by the Apostle so proved to be no Priests as they shall never be able to answer his argument For our parts let not us be like those who seek the living among the dead let us not seek for the benefit of Christs Priest-hood here on earth let the eye of our faith pierce into heaven and there behold our Priest at Gods right hand and there seek for the benefit of his intercession and seek to enter into heaven where Christ is and where he hath prepared a place for us §. 11. Of the different places of Christs and the legall Priest-hood THe Apostle in the latter part of the fourth verse proveth his assertion that Christ is no Priest on earth because he hath not that warrant for a Priest-hood on earth which they who were Priests on earth had in these words Seeing that there are Priests that offer gifts according to the Law By Priests he here meaneth Aaron and his posterity who were the only true lawfull Priests to continue one after another on earth Under gifts synecdochically are comprised all manner of sacrifices and all things else that were to be offered up by legall Priests See Chap. 5. v. 1. § 7. By Law he meaneth that ceremoniall Law which appointed who should be Priests and what they should do See Chap 7. v. 16. § 80. There was no other Law that was ever given by God concerning Priests on earth therefore the Apostles argument is sound and pertinent His argument may be thus framed Priests on earth must offer gifts according to the Law But Christ is not a Priest that offereth gifts according to the Law Therefore Christ is not a Priest on earth The manner of bringing in this argument thus Seeing that there are Priests c. or word for word there being Priests c. sheweth that Christs Priest-hood and the legall Priest-hood cannot stand together they cannot be both in one place They are not granted upon the same Law they have not the same offerings they are not of the same order Christ was the truth and substance the others but types and shadowes It is therefore a most incongruous thing to make a mixture of the rites of the Law with the truths of the Gospell There were divers in the Apostles time that â—…uch troubled the Church herewith The first Christian Councell made an exprâ—…sse Canon against them Acts 15. 24. c. The Apostle is very zealous against such Gal. 5. 2 4 12. Yet is this dangerous and pernicious error revived in our dayes The main opposition betwixt Christs and the legall Priest-hood being about the place one in heaven the other on earth giveth us to understand that there is a great difference betwixt Christs Priest-hood and the Priest-hood under the Law as betwixt heaven and earth For the Priest hood is to be esteemed according to the place where it is exercised The different ends of both do demonstrate as much The ends of Christs Priesthood are spirituall and heavenly happinesse as to purge away â—…inne to reconcile us to God and to bring us to heavenly happiness The ends of their Priest-hood were externall and legall as to take away legall uncleannesse to admit them to the sanctuary to mâ—…ke their sacrifices accepted They were indeed types of the things that Christ did but they themselves neither did nor could effect what they tipiâ—…yed This discovereth their folly who so dote on externall rites as they neglect thereby spirituall truth They do herein prefer earth before heaven This not only the Jewes do but also Papists whose whole worship consisteth in externall carnall earthly rites which are either Jewish or worse Hereof see more Chap. 7. v. 16. § 82. The 〈◊〉 which the Apostle maketh of gifts that the legall Priests offered according to the Law intimateth that Christ had no such gifts appointed by any Law 〈◊〉 him to offer So as there was nothing for him to offer but himself whereof see Chap. 1. v. 3. § 29. §. 12. Of Priests serving to an example and shadow Heb. 8. 5. Who serve unto the example and shadow of heavenly things as Moses was admonished of God when he was about to make the Tabernacle For see saith he that thou make all things according to the pattern shewed to thee in the mount THâ—… Apostle in this vers proceedeth yet further to prove that Christ was not such â—… Priest as the legall Priests were The argument which here he usâ—…th putteth 〈◊〉 〈◊〉 a difference betwixt them as hath been put The difference is as great as 〈◊〉 the substance and shadow thâ—… truth and type For of the legall Priests he 〈◊〉 〈◊〉 serve unto the example and shadow of heavenly things but under those heaâ—… things he meaneth Christ himself and such things as appertain unto him who 〈◊〉 the substance of the aforesaid shadow This relative who hath reference to those who are described in the latter part 〈◊〉 〈◊〉 former verse stiled Priests that offer gifts according to the Law These were 〈◊〉 Priests The greek verb translated serve is in the New Testament alwayes used to set 〈◊〉 divine and religious service It is sometimes translated to worship as Acts 24. 14 Phil. 3. 3. Heb. 10. 2. It is applyed to the act of Idolaters in serving their Idols 〈◊〉 〈◊〉 7. 42. Rom. 1. 25. But that is by reason of the esteem which Idolaters 〈◊〉 of that service which they performed to Idols They esteemed it to be a diâ—… and religious service According to the composition of the word it signifieth to serve with fear 〈◊〉 〈◊〉 Thus it implyeth an awfull respect to him who is served To exâ—… this sense of the word the Apostle addeth thereto the qualification with reveâ—… and godly â—…ear Heb. 12. 28. There is a noun hence derived which is translated divine service Heb. 9. 1. The verb here used implyeth the manner of their obâ—…erving the legall ordinances even with an awfull fear circumspect leâ—…t they should offend This was their duty wherein they failed who otherwise performed those legall services Hereupon we are exhorted to serve the Lord with â—…ear and rejoyce with 〈◊〉 Psal. 2. 11. On this ground the whole service of God is comprised under this word fear Psal. 34. 11. If they so served unto the shadow how should we serve to the heavenly things themselves One thing whereunto they served is here translated example Of this word see Chap. 4. v. 11. § 66. Example here signifieth such a pattern as was set before them to direct them and to shew what they should do Hereof see more § 13. The other word shadow properly signifyeth a representation of a bodily 〈◊〉 as of a man Acts
Christs mediation teacheth us to do whatsoever we do in word â—…r 〈◊〉 in the name of the Lord Iesus Col. 3. 17. Whensoever therefore we present our pâ—…rsons our prayers praises or any other due service unto God let the eyes of our soul be upon this Mediator and do all in his name Ioh. 16. 23. Eâ—…h 5. 20. It hath been an anciâ—…nt and is a commendable custome to conclude our prayers and praises thorow the mediation of Jesus Christ our Lord. 5. This office of Christ ought also to stir us up in all things to seek to please God and to endeavour to bring our will heart and affections yea all the powers of our soul and parts of our body into an holy subjection to Gods blessed will and that upon these two especiall grounds 1. Gods wrath being pacified by Christs mediation and peace â—…ade betwixt God and us it is most meet that we should seek in what we are able to preserve this peace 2. Christ in pacifying Gods wrath and procuring his favour to us hath undertakâ—…n to bring us unto God and to make us a free people unto him and thereupon hâ—…th given unto us his Spirit to enable us so to do It is a part of Christs Mediatorship as to procure God to be at peace with man so to draw man to be at peace with God and to cease to rebell against him By this latter we may have assurance of the former For the latter being a work wrought â—…y the Spirit of Christ in us is more sensible and may better be discerned by us By â—…ur heart to God-ward we may know Gods heart to us-ward 1 Ioh. 4. 19. §. 24. Of Christ the Mediator of a Covenant CHrists Mediatorship is here in speciall applyed to the Covenant This is the Covenant whereof Christ is said to be a Surety Hereof see Chap. 7. v. 22. § 93 94. He is also stiled the Mediator of the New Testament Heb. 9. 15. And the Mediator of the New Covenant Heb. 12. 24. This Christ is said to be in two respects 1. In that he hath procured a Covenant to passe betwixt God and man As upon rebels rising against their King if the Kings Son should interpose himself as a Mediator betwixt his Father and those subjects and so handle the matter as to procure an agreement and a Covenant thereupon he might be called the Mediator of that Covenant a Mediator that procured it 2. In that he hath ingaged himself to see on both parts that Covenant performed Thus he is called a surety of tâ—…e Covenant see Chap. 7. v. 22. § 93. This Christ undertook to do in his respect to God and man 1. To God that he might set forth the honor of his Father For never since the world began was there such an instance of Gods wisdome power truth justice and mercy as the reconciliation between God and man effected by Christ. See Chap. 2. v. 10. § 87. 2. To man that he might free him out of the most miserable and desperate case that a creature could be in and bring him to the most happy state that a creature could be brought unto 1. This affords matter of great admiration for of all offices that Christ undertook this doth most especially commend his love unto us especially if we duly weigh the dignity of his person and unworthinesse of ours the heynousnesse of mans sin and the fiercenesse of Gods wrath the meanes which Christ used to pacifie that wrath and the benâ—…fit which redoundeth to us thereby 2. This also ministers much matter of consolation for it is a strong prop to our faith Christ being the Mediator of a Covenant betwixt God and man mans faith is supported by two most stable and everlasting pillars which are The mercy and faithfulnesse of God His mercy in vouchsafing to be appeased so far as to enter into Covenant with man His faithfulnesse in making good his Covenant which is a point of jâ—…stice and in reference hereunto Saints have appealed to the righteousnâ—…sse and justice of God 3. This also gives to us who are Gods confederates great and just cause to be 〈◊〉 carefull of keeping Covenant on our part Our Mediator and surety is ingaâ—… hereupon If we make forfeiture on our part we give God just occasion to 〈◊〉 us on his part the benefit of the Covenant This point of Christ being Mediator of a Covenant is much amplified by this 〈◊〉 added thereunto better He is the Mediator of a better Covenant Hereof see 〈◊〉 Chap. 7. v. 22. § 94. §. 25. Of better promises THis phrase which was established upon better promises hath reference to the Covenant stiled better For the antecedent Covenant and the relative which are both of the same gender number and person Of the emphasis of the Greek word translated established see Chap. 7. v. 11. § 62. It implyeth that the Covenant is a firm and stable Covenant setled upon an inâ—…iolable Law such a Law as like the Law of the Medes and Persians altereth not 〈◊〉 6. 8. Of the Greek word translated promises see Chap. 4. v. 1. § 6. Of the Greek word translated better see Chap. 1. v. 4. § 39. Of promises being priviledges see Chap. 7. v. 6. § 44. The promises here intended are stiled better in reference to those that were made to Abraham and to his seed under the Law For he speaketh here of promises appertaining to the new covenant whereupon it was established Some make the difference between the promises of the one and other covenant to be in matter and substance as if the promises of the former covenant had been oâ—…ly of external earthly and temporall blessings But they clean mistake the difâ—… who extend it so far and therein do much dishonour God and the faithfâ—…ll Jewes 1. They make the great Lord of heaven and earth who is ever the same and changeth not to be in former times like unto the inferior Gods of the Gentiles whom they imagined to abide on earth and to bestow only temporall blessings 2. They make the faithfull children of God that then lived to be as our children who delight in outward fair toies Their ground for restraining Gods promises under the Law to outward temporal blessings resteth on the form of words wherein those promises were then made But they consider not that spirituall and celestiall matters were comprised under them Canaan Jerusalem and the temple were types of heaven Their deliverance from 〈◊〉 and other enemies were types of their freedome from sin satan and all manâ—… of spirituall enemies It hath been shewed Chap. 6. v. 13. § 95. That Christ 〈◊〉 comprised under the promises made to Abraham Hereupon it is said tâ—…at tâ—…ey desired a better Countrey that is a heavenly Heb. 11. 16. Therefore for substance the same promises were made to them that are made to us They had promises of spirituall blessings made to them Deut. 30. 6. and
new doth both discover sundry errors and also instruct us in sundry principles of religion Of those instructions see § 51. 1. Errors discovered thereby are such as these 1. That none but temporall blessings were promised under the Law This was an error of Servetus and sundry others They do not consider that the temporall blessings promised were types of heavenly hereupon it is said of the Patriarks and other believing Jewes that they desired a better country that is an heavenly Heb. 11. 16. As the covenant made with them was the same in substance with that which is made with us so they had the same object of faith and hope that we have See v. 5. § 13. 2. That there was one way for attaining salvation under the law and another under the Gospell This was one of Socinus his errors By this the covenant of works is revived and the Church under the Law subjected to that covenant By this an essentiall difference is made between the old and new Testament whereas in 〈◊〉 stance they are both one and the same as is shewed § 49. By this position the 〈◊〉 which Gods word made different as the covenant of works and the old covenant of grace are made one and the things which God makes one and the same in substance are in substance made different as the old and new covenant 3. That the souls of the faithfull before Christ passed not into heaven the place of glorious Angels and glorified Saints but into a supposed place under the earth which they call Limbus Patrum This is the error of Papists They make four places for the souls of those who depart out of this world under the earth 1. Hell properly so called which is the lowest an everlasting place of intolerable torment for such as die in mortall sins 2. Purgatory which they place next above Hell where are intolerable torments but only for a time for such as dye in veniall sins 3. A place called Limbus Infamum which they place immediatly above â—…gatory and make it a place of darknesse without pain but also without heavenly blisse and this for such infants as dye unbaptized there to abide everlastingly 4. The foresaid limbus patrum which they make the uppermost of them all a place of darknesse but free from thâ—… paines of hell and purgatory and withall from the joyes of heaven Here they say the soules of the faithfull that dyed before Christ were reserved but freed from thence by Christs descent into hell All these places except hell are fictions of their own brain and have no ground in sacred Scripture Concerning limbus patrum for the other fictions I passe by the conceit thereof is directly against the identity of the two covenants of grace in substance For if the same covenant in substance were made with the faithfull before Christ that is made with the faithfull since Christ surely then they all partake of the same substantiall priviledges They before Christ believed on Christ as we do Rom. 4. 3. They obtained remission of sins Rom. 4. 7. They were reconciled unto God and adopted to be Gods children Why then should not they partake of the same glory that we do Christ implyeth that they do so Matth. 8. 11. The translation of Enoch Gen. 5. 24. and rapture of Eliiah into heaven 2 King 2. 11. are evidences hereof See Chap. 9. v. 15. § 90. 4. That the souls of the faithfull before Christ passed into a place of rest and refreshing but not into that place whither now the souls of the faithfull 〈◊〉 Christs ascention do passe There is an error of Arminius and his followers Many of them deny the foresaid limbus patrum But yet come too neer unto it They cannot determine where this place of refreshing is Even their opinion is refuted by the Identity of the old and new covenant of grace Christ was a lamb slain from the beginning of the world Rev. 13. 8. that is his sacrifice was to all purposes 〈◊〉 effectuall before it was offered up as after and thereupon he is said to be the same yesterday today and for ever Heb. 13. 8. §. 51. Of Instructions raised from the Identitie of the covenant of grace distinguished into the old and new THe Identity of the covenant of grace distinguished into old and new 〈◊〉 us in sundry principles 1. That the efficacy of Christs merit is everlasting even from that time wherein he was first promised Gen. 3. 15. Therefore there were Sacrifices from the beginning Gen. 4. 4. to typifie Christs Sacrifice It is said of the law and of all the types thereof that they were a shadow of things to come but the body is of Christ Col. 〈◊〉 17. Heb. 10. 1. If by vertue of the everlasting merit of Christ they who lived before he was exhibited might in faith rest thereon how much more may we how much more ought we with strong confidence rest thereon Heb. 9. 13 14. 2. That there is the same extent of the Sacrament of initiation under the new corenant as was under the old If infants might partake of the Sacrament of regeâ—… before Christ was exhibited then much more since That which the Apostle saith of the Ark in relation to Baptisme 1 Pet. 3. 21. that it was a like fiâ—… may be said of circumcision All their Sacraments were like figures not types of ours The Apostle maketh an expresse analogie betwixt circumcision and Baptisme Col. 2. 11 12. 3. That there is but one Catholick Church and that the Church of believing Jewes and Gentiles is the same and that the same circumstantials appertained there unto For all believers before and after Christ are partakers of the same covenant of grace in substance One God and Father One Lord Iesus Christ 1 Cor. 8. 6. One spirit one body Eph. 4. 4. 2 Cor. 4. 13. One Mediator 1 Tim. 2. 5. One Gâ—…spell Heb. 4. 2. One Faith Gal. 3. 7. 4. That the inheritance which they looked for is even the same which we look for see § 50. Error 3 4. §. 52. Of the difference between the covenant of grace as it is stiled old and new III. THe difference betwixt the old and new covenant is 1. In the time The old was before Christ exhibited the new since Heb. 1. 1 2. 2. In the manner of delivering The old was more obscurely delivered under types and prophecies the new more clearly 2 Cor. 3. 13 14. 3. In the extent The old was restrained to a select people Psal. 147. 19 20. The 〈◊〉 is extended to all nations Matth. 28. 19. 4. In the Mediator Moses a meer man was made the Mediator of the old Gal. 3. 19. But Jesus Christ God-man the Mediator of the new Heb. 8. 6. 5. In the ratification The old was ratified by the blood of beasts Exod. 24. 8. The new by the blood of the Son of God Heb. 9. 12. 6. In the efficacy The old comparatively was
a ministration of death the new a ministration of the Spirit 2 Cor. 3. 7 8. 7. In the kind of confederates Under the old Gods confederates were in their non-age as children under Tutors and Governors Gal. 4. 5 7. 8. In the kind of Seales or Sacraments Under the old they were more in number more various in rites more difficult more obscure more earthly By comparing the Sacraments of the one and the other together this will evidently appear 9. In the manner of setting forth the promise of God In the old it was set forth more meanly under temporall blessings Deut. 28. 2 c. Under the new more directly under spirituall and celestiall blessings Matth. 5. 3 c. 10. In the yoke that is laid on the confederates by the one and the other By the old an heavy yoke was laid Act. 15. 10. By the new an easie and light yoke 〈◊〉 11. 30. So great a difference there is betwixt the new covenant and all other covenants as it is stiled a better covenant v. 6. and Chap. 7. 22. See § 24. and Chap. 7. v. 22. § 94. §. 53. Of Instructions arising out of the difference betwixt the new covenant and other covenants IF the difference betwixt the new and other covenants be observed we shall find it far to excell all other covenants Whereby we are instructed in sundry points as 1. In the manifold wisdome of God as the Apostle stileth it Eph. 3. 10. This is manifested in ordering the government of his Church according to the state and condition thereof For 1. In mans entire estate when he was made perfect God made with him a covenant of works 2. After mans fall when the Church was in the infancy of it God ordered it as best befitted that estate 3. In the child-hood of it he gave his people such externall ordinances as were most convenient for them 4. In the riper age of it he fully revealed his whole will and gave them ordinances more spirituall 5. When the Church shall come fully to be compleat and more perfâ—…ct then at the first there shall be no Sun no Moon no Temple no externall ordinances Rev. 21. 22 23. 2. In the encrease of Gods goodnesse This is herein manifested that all the changes of Gods covenant were ever to the better The covenant of Grace was better then the covenant of works The new covenant better then the old At first when all were in one family yea and afterwards when there were many distinct Families the first-born was both a Governor and also an Iustructor of the whole Family Gen. 4. 7. and 18. 19. When the Church encreased into a Nation God set apart the twelfth part namely one tribe of twelve to be ordinary Ministers therein Numb 3. 12. When the Church stood in need of other Ministers God raised up extraordinary Prophets and endewed them with an extraordinary Spirit When the time of the Gospell approached God raised up a Minister even 〈◊〉 the Baptist who was greater then any before him Matth. 11. 11. After Christs ascension he gave Apostles Prophets and Evangelists who did not only most clearly make known the whole counsell of God to the Church that was in their dayes but also left it on record for the benefit of all Churches after them to the end of the world 3. In the greater degree of glory which the soules of Saints departed under the new covenant have then they who departed under the old For although all went to the same place of glory yet they under the old wanted the fruition of Christ as God-man This addeth much to our glory Luk. 23. 43. Phil. 1. 23. 2 Cor. 5. 8. Questionlesse the soules of Saints in heaven before Christs ascention did as many on earth desire to see those things which they who ascended after Christ did Matth. 13. 17. As the glorified soules now want something of the glory which they shall have after the resurrection namely the union of their bodies with their soules and in that respect long for the last day so the soules of Saints before Christ might long for his presence Heb. 11. 39 40. and 10. 20. Against the alteration of mans estate to the better may be objected that mans corrupt estate is not better then his entire estate yet the entire was changed into the corrupt estate Answ. 1. Though the corrupt estate be not simply in it self better then the entire yet through Gods wise dispensation it proved to be better and that in two respects One in reference to Gods glory as is shewed Chap. 2. v. 10. § 86. The other in reference to the good of Gods elect For they have in Christ a greater stability then Adam had and far better priviledges 2. That alteration was by mans transgression He implunged himself into that misery which sin brought so as that may be termed a just punishment of mans transgression rather then an alteration on Gods part This answer may be given to all those judgements which age after age have been inflicted on Gods people for their sins as to the Jewes captivity in Babylon to their rejection under the Gospell to the casting off of many of the Churches of Greece planted by the Apostles and to sundry Christians becomming antichristians yet God who at first brought light out of darknesse hath caused much light to shine out of sundry of the forementioned dark conditions and will also bring further light out of others so as Gods work will appear to be to the better §. 54. Of the meaning of these words Not according to the covenant which I made with their Fathers Heb. 8. 9. 〈◊〉 according to the covenant that I made with their Fathers in the day when I took them by the hand to lead them out of the land of Egypt because they continued not in my covenant and I regarded them not saith the Lord. THe foresaid new covenant is here amplified by preferring it before the old and that the excellency thereof might more evidently be manifested he setteth out the old covenant in this verse and the new covenant in the three following Thus by comparing them together it will appear which is the better He sets down the comparison negatively thus not according to the covenant c. This negative hath reference to the manner of delivering the former covenant as if he had said not under such dark types and shadowes not clogged with such bâ—…rthensome rites and ceremonies nor with such chargeable sacrifices and other oblations as the old covenant was but more clearly with easier burthens and lesse cost Of the differences betwixt the old and new covenant See v. 8. § 52. Of a covenant what it is see v. 8. § 39. That the covenant which is here intended might not be mistaken it is set down by the persons with whom it was made in these words which I made with their 〈◊〉 God is here brought in as the Author of that covenant as
1. and God of Gods §. 15. Of the most holy place typifying heaven Heb. 9. 3. 3. And after the second Vailes the Tabernacle which is called The Holiest of all 4. Which had the golden censer and the Ark of the covenant overlaid round about with Gold wherein was the golden pot that had Manna and Aarons rod that budded and the Tables of the covenant 5. And over it the â—…herubims of glory shadowing the Mercy-seat of which we cannot now speak particularly THe Apostle goeth on to set forth other special types which were in the other part of the Tabernacle which he describeth in the 3. verse He describeth it by the division of it from the former and by the proper title given unto it We will first speak of the Title and then of the division The word Tabernacle is here Synecdochically used for a part thereof For it was shewed 9. 6. that there were two parts of the Tabernacle Of the former he spake in the former verse Here he speaketh of the latter-part and this is it which he callâ—…th the Holiest of all Of this title see Chap. 8. v. 2. § 4. This was at the west-end of the Tabernacle It was four square ten cubits long 〈◊〉 broad ten high The like place in Solomons Temple was called the Oracle which was twenty cubits in length twenty in breadth and twenty in height 1 King 6. 20. Now Solomons Temple was in every place twice as big as the Tabernacle It was overlaid every way with pure Gold It was kept most close None might enter into it but the High-Priest and he but once a year verse 7. This place 〈◊〉 heaven verse 12 24. It was as fit a resemblance of Heaven as every any edifice framed in this world For 1. It was the most glorious place that ever was 2. God did more conspicuously manifest his presence in this place then in any other on earth 3. None but the High-Priest might enter into this place So none but 〈◊〉 collectively taken for his mystical body 1 Cor. 12. 12. might out of 〈◊〉 enter into heaven 4. The Priest went with blood into it Lev. 16. 9. So Christ entered into heaven with blood v. 12. For our sins close heaven against us but Christs blood takes away our sins 5. The High-Priest was arayed all in fine linnen when he entered into it And also was otherwayes gloriously attired So Christs humane nature was endued with 〈◊〉 pâ—…rity and exceeding great glory So likewise his mystical body entering into heaven is pure and glorious 6. Therein was the Mercy-seat So heaven is the throne of â—…race Heb. 4. 14. â—… There the High-Priest presented the names of the twelve tribes unto God 〈◊〉 〈◊〉 Christ 〈◊〉 for us 〈◊〉 God â—… There were Cherubims attending the Mercy-seat In heaven are Angels attenâ—… the throne of God This sheweth the priviledge of Saints as they are members of the mystycal body 〈◊〉 Christ who is the true great High-Priest and by virtue of this union they parâ—… of this priviledge to have admittance into this most holy place It was one of 〈◊〉 greatest priviledges of the High-Priest under the Law No King had the like 〈◊〉 the difference betwixt the type and the truth be well weighed it will appear to be a great priviledge indeed It was a priviledge to Israel to be admitted into the courts 〈◊〉 the Tabernacle a greater for Priests to be admitted into the holy place but the greatest for the High-Priest to be admitted into the most holiest place This was as Gods bed-chamber or privy closet While here we live we cannot 〈◊〉 a personal accesse thereto therefore we must long to be there Phil. 1. 23. and 〈◊〉 all occasions lift up our eyes thereunto Psal. 121. 1 Lam. 3. 41. and set our 〈◊〉 thereon Col. 3. 1. and make such prayers as may pierce thereinto which 〈◊〉 be by the voyce but by the power of the Spirit Rom. 8. 26 27. §. 16. Of the vaile which separated the most holy place and typified Christs flesh THere was a division betwixt the holy and most holy place by a vaile which is here called the second vaile in reference to another vaile whereby the 〈◊〉 part of the tabernacle was severed from the Courts appertaining thereunto 〈◊〉 was the first vaile thorow which all sorts of Priests entred into the first taberâ—… which was the holy place This was the second vaile by which the Highâ—… alone entred into the second tabernacle which was the most holy place This vaile is distinctly described Exod. 26. 31 32 33. wherein are expressed 1. The matter whereof the vaile was made 2. The curious workmanship thereof 3. The pillars and hooks whereon and whereby it hung 4. The end or use of it 〈◊〉 general the vaile was a type of Christs flesh so the Apostle expoundeth it in 〈◊〉 wordâ—… through the vaile that is to say his flesh Chap. 10. v. 20. § 58. 1. As the vaile shadowed the glory of the most holy place so did the flesh of Christ over-shadow his divine glory Phil. 2. 7. 2. By the vail there was an entrance into the most holy place So by the flesh of Christ there is an entrance into heaven Heb. 10. 19 20. In this respect Christ in reâ—… to his humane nature stileth himself a door Joh. 10. 7. and the way Joh. 14. 6. Behold here an evidence of the divine wisdome That whereby the glorious presence of God is hid from the world is a means whereby Saints enter into that gloâ—… presence All unbelievers are so offended at the mean estate of Christ clothed with flesh as they discerned not the evidence of his divine power in his words or works doings or suffering but Saints are thereby brought to see the glory of Gods wisdom power truth justice mercy and other divine excellencies Upon this principle the Word was made flesh and dwelt among us this inference is made we beheld his glory the glory of the only begotten of the Father Joh. 1. 14. And Christ thus saith of himself as he was incarnat No man commeth unto the Father but 〈◊〉 if ye had known me ye had known my Father also Joh. 14. 6 7. This vail is here called the second for distinction sake The difference betwixt this and the first vail was in these and such like particulars 1. In place The first vail was between the court and first tabernacle That shewed the concealment of the mysteries of the New Testament 2. In the supporters This second had but four pillars but the first had five Exod. 26. 32 37. There was a more frequent entring through the first then through the second Thereupon it was to be more steddy 3. In the matter of the sockets The sockets of the second vail were of silver the other of brasse Exod. 26. 32 37. The nearer things are to God the more excellent and purer they are 4. This second vail was made with Cherubims The
other Censers for there is mention made of 〈◊〉 in the plurall number Lev. 4. 14. and of golden Censers 1 Kings 7. 50. But there ought be a special and peculiar Censer appertaining to the most holy place and there only to be used which the Apostle may here mean About this Censer Moses noteth two points 1. The matter whereof it was made 2. The manner of using of it The matter was of gold for it is here said to be a c golden Censer This typified Christ and his purity pretiousnesse and everlastingnesse The matter of it is here the rather noted to distinguish this from other Censers which were of brasse and were for the oidinary Priests to carry incense up and down the Tabernacle With such as these the two hundred and fifty men which conspired with Korah offered incense §. 19. Of the manner of using Censers ABout the manner of using this Censer we are to consider 1. What was put into it 2. Whether it was brought 3. To what end 4. What was the issue thereof 1. There was put upon this Censer burning coals and sweet incense Of incense and of the things which it typified See a Playster for the Plague on Num. 16. 46. § 25 38. Burning coals were put under the incense to make it send sorth the sweet favour thereof The incense typified that sweetnesse of grace and goodnesse which was in Christ. The burning coals set out the manifestation thereof by his intercession The incense was beaten small and declared his passion and bitter agony The high Priest carried also blood with him which typified that satisfaction which was mad by Christs passion Thus Christ our high Priest entred into heaven with his Censer of incense and blood to shew that his blood was a price to ransome us from sin and his intercession moved God to accept thereof for us This is the ground of that boldness that we have to appear before God Rom. 8. 34. Mention is made of mixing incense with the prayers of Gods Saints This is the intercession of Christ whereby they are accepted Rev. 8. 3 4. 2. The place whither the Censer with the incense was brought was within the vail into the most holy place which typified heaven so as Christ in heaven makes intercession for us Rom. 8. 34. There God most conspicuously and gloriously manifested his presence Though we being on earth may seem to be absent from God 2 Cor. 5. 6. Yet our high Priest in heaven makes intercession for us before God this is a strong prop to our faith This is a good ground of directing our prayers to God in heaven 3. The end of putting burning coal and incense upon the Censer was that a clâ—…d might cover the mercy seat Levit. 16. 13. The sweet incense by the heat of the burning coals caused such smoak to arise from thence and made a thick cloud The reason hereof was this God appeared in glory on the mercy seat so as the high Priest could not endure the brightness thereof But the cloud of incense so covered the same as he might stand before it Thus by the mediation of Christ are we made capable of appearing before the glorious throne of Gods grace Should we base weak wretched sinfull creatures come before the glorious Majesty of God without this cloud of Christs mediation we should be in a worse case then Moses when he said I exceedingly fear and quâ—… Heb. 12. 21. or the Israelites who said Let not God speak with us lest we 〈◊〉 Exod. 20. 19. When a cloud covers the Sun we may look upon it so may we look upon God through the mediation of Christ. 4. The issue of the high Priests so appearing with burning incense in the Censer was that he should not die Levit. 26. 19. Quest. Why should he die if he came not with such incense Answ. 1. The surpassing brightness of Gods glory is such as no man can see God and live Exod. 33. 20. 2. Our sins provoke Gods wrath which is a consuming fire But by the mediation of Christ that fire is like that which did not consume the bush Thus may we who are Gods Priests with this Censer and incense burning on it in much comfort appear before God §. 20. Of the Ark. THe second holy type in the most holy place mentioned by the Apostle is The 〈◊〉 of the covenant over-laid with Gold This is distinctly described Exod. 25. v. 10 c. to the end of v. 16. In other places also many excellent things are spoken of the Ark which we shall touch iâ—… order Particulars to be considered about this type are these 1. The title given unto it 2. The matter whereof it was made 3. The ornament wherewith it was decked 4. The Appartenances that belonged unto it 5. The high account wherein it was had 6. The wonders wrought by it 7. The resting place provided for it 1. The title given unto it is in our English Ark. The Hebrew word is put for 〈◊〉 coffer or chest The coffâ—…n whereinto Iosephs dead body was put hath this Hebrew name Gen. â—…0 26. The chest wherein the mony that was gathered for repairing the Temple was pâ—…t is stiled by his name in Hebrew 2 King 12. 9 10. Our English stileth that great vessel wherein Noah and his family were preserved in the general deluge an Ark but the Hebrew hath another word then that which is here used which according to the notation of it signifieth an edifice or 〈◊〉 That wherein Moses was put and laid by the water is stiled by this Hebrew name and in English called Ark. Our English boroweth this word Ark from the Latine Area It is here further stiled The Ark of the covenant because the Tables of the covenent were kept in it whereof we shal speak afterwards § 30. Of the Ark see more Chap. 11. v. 30. § 1â—…4 This Ark was an especial type of Christ and it is a very fit on for in a chest or coffer men put their jewels plate coyn treasure and whatsoever is precious and whereof they made high account such a coffer men use to have in the house where they dwell continually in the Chamber where they lie even by their beds side Because his treasure is in his coffer his heart is there also Thus in Christ are hid all the treasures of wisdome and knowledge Col. 2. 3. He is full of grace and truth Joh. 1. 14. It pleased the Father that in him all fulnesse should dwell Col. 1. 19. Hereupon is Christ the Son of Gods love Col. 1. 13. His elect in whom his soul delighted Isa. 42. 1. And he is ever at the right hand of God Heb. 10. 12. Behold what a gift the Lord gave when he gave this his Son to the world He gave the Ark and coffer of all his treasures All things in the world are not comparable hereunto Prov. 3. 15. This is that treasure and pearl for
Greek The â—…tine have a word derived from thence which our English according to the notation of it calleth a planck it signifieth a plain table The LXX use the word which the Apostle doth in setting forth the tables whereon the Law was written Exod. 31. 18. There they are expresly said to be tables of stone So much doth the Apostle express and saith that the law was engraven in stones 2 Cor. 3. 3 7. The plural number tables is here used because there were two of them Exod. 31. 18. and 34. 1. Two tables of stone were twice made Once by God himself Of these it is said the tables were the work of God Exod. 32. 16. And again Gâ—…d gave â—…unto Moses two tables of stone Exod. 31. 18. These were never brought into the most holy place For Moses cast them out of his hands and brake them Exod. 32. 19. The other upon Gods commandement were made by Moses like unto the first Exod. 3â—… 1 4. On these latter the Lord himself wrote the words that were upon the former tables even the words of the coveâ—…tant the ten commandements Exod. 34. 1 28. These were they that are here meant for these were not only brought into the most holy place but also put into the Ark Deut. 10. 1 2. They are called tables of the covenant because the ten commandements ingraven upon them contained the covenant of God which he made with his people Of the 〈◊〉 of the word covenant and how it differeth from a testament see Chap. 7. â—… 22. § 94. The matter of these tables being stone signifie three things 1. Their hardnesse 2. Their firmnesse 3. Their lastingnesse 1. The hardnesse of those tables of stone signified the natural disposition of mans 〈◊〉 which is hard inflexible not easie to be wrought upon I knew saith God that thou art hard and thy neck is an Iron sinew and thy brow brasse Isa. 48. 4. Therefore when God converts a man he takes the stony heart out of him Eze. 11. 19 As a stone will sooner be broken all to pieces yea and beaten to powder then made soft So a naturall mans heart will sooner be confounded with Gods judgements then mollified with his word 2. Stones are firm they will not as boards laid in the sun warp or cleave or split asunder This sheweth the firmnesse of the law ingraved on them The testimony of the Lord is sure Psal. 19. 7. It is easier for heaven and earth to passe then one title of the law to fail Luk. 16. 17. The very heathen to shew the stability of their lawes had them ingraven'd in brasse A strong motive this is to have Gods lawes in high account This use doth David make thereof Psal. 19. 10. 3. Stones last they do not decay as wood doth So doth Gods law endure for 〈◊〉 Psal. 19. 9. The foresaid tables of stone were polished and made fit by Moses but the covenant was written and engraven thereon by God himself Exod. 34. 1. Thus it is God himself that writes his lawes in mens hearts We read of Gods writing his law four times 1. In the tables that himself prepared Exod. 31. 18. 2. In the tables which Moses prepared Exod. 34. 1. 3. In Adams heart Gen. 1. 27. This writing was defaced by Adams sin as Gods first ingraving by Moses casting the Tables out of his hands Exod. 32. 19. Some remainder thereof continueth in the heart of a naturall man Rom. 2. 15. 4. In the heart of those that are regenerate For the new man is after God created 〈◊〉 and holinesse of truth Eph. 4. 24. This is it that was typified by Gods second writing of the law in the two latter tables As Gods law was a perfect plat-form of Gods will so it was a lively representation of the Image of God renewed in man Col. 3. 10. The tables were a type of Christ. In Christ the whole will and counsell of God is as it were ingraven Ioh. 1. 18. In this respect Christ is stiled the Image of God 2 Cor. 4. 4. Col. 1. 15. Yea the expresse image of his person Heb. 1. 3. This is further typified by putting the law into the Ark for it hath been shewed § 20. that the Ark was an especial type of Christ. It is in this respect fitly said that in Christ are 〈◊〉 all the treasures of wisdome and knowledge Col. 2. 3. As these tables are stiled the Tables of the Covenant So is Christ the mediator of the covenant Chap. 8. v. 6. § 23 24. In and by Christ we must look to receive the benefit of the covenant §. 31. Of the Mercy-seat Heb. 9. 5. And over it the Cherubims of glory shadowing the Mercy-seat THe sixth holy type in the most holy place was the Mercy-seat which is amplified by the Cherubims of glory that shadowed it This Mercy-seat is distinctly set down Exod. 25. 10. c. About it we may observe 1. The Title given unto it 2. The matter whereof it was made 3. The quantity or measure of it 4. The place where it was set 5. The use of it The Hebrew Title literally is derived from a Verbe that signifieth to cover Mystically it is used to expiate and to remit By Christ sin is as it were covered when it is expiated and remitted though it be in us yet it is as not seen in us Therefore the Psalmist thus joyneth these two together Blessed is â—…e whose transgression is forgiven whose sin is covered Psal. 38. 1. According to the different signification of the root the word is diversly translated Some in the literal sense translate this type a cover Others according to the mystical sense translate it a propitiatory or mercy seat The LXX do joyn both together thus a Covering-Mercy-seat or a propitiatory cover The Apostle translates it only in the mystical sense Mercy-seat or propitiatory Of the Greek word here used in this mystical sense See chap. 2. v. 17. § 180. This Mercy-seat was an especial type of Christ for he is expresly called a propitiation Rom. 3. 25. Iohn 2. 2 Thus Christ was set forth to embolden sinners to draw near unto God Though God in himself be terrible as he manifested himself to be at the delivery of the morall Law Exod. 9. 18. 20. 18. Heb. 12. 21. yet in Christ is he as one pacified sitting on a Mercy-seat On this ground we are encouraged to goe with boldnesse to the Throne of Grace Heb. 4. 14 16. 2. The matter of this Mercy-seat was pure gold Exod. 25. 17. This typified the excellency purity and eternity of Christ and that to make us the more enamored with him 3. The quantity or measure of this Mercy-seat was two cubits and a halfe in length and a cubit and a half in breadth This measure was just the same that the Ark was of Exod. 25. 10 17. It was a cover to the Ark and therefore every way fit
even in this world The negative not may imply a double opposition 1. To the Jewes Tabernacle which was of liveless and senseless materials Such as were had here below in this world 2. To our bodies Christs body was not such a body so built up as ours is and that in sundry respects 1. The extraordinary conception thereof Luk. 1. 34 35. 2. The hypostaticall union of it with the divine nature Matth. 1. 23. 3. The superabundant grace that was in it Ioh. 3. 34. Col. 1. 19. A main point here intended is that Christs body far surpassed the Jewes Tabernacle 1. The Jewes Tabernacle was but a type or shadow This a true Tabernacle Chap. 8. v. 2. 2. That was but a dead way to tread upon but this a living way to bring men to heaven See Chap. 10. v. 20. 3. That was The work of mens hands This of God Chap. 8. 2. 4. That nor any thing in it could make perfect This can Chap. 10. v. 10 14. 5. That in it self did not make acceptable to God but this doth Matth. 3. 17. 6. That was never united to the deity This is Rom. 9. 5. Had the Jewes their Tabernacle in high account which was only a shadow of this which was made of senseless materials which was the work of mens hands which could not make perfect How unworthy are they to live under the Gospel who lightly esteem this farr more excellent Tabernacle the body of Jesus himself §. 56. Of the difference betwixt the typicall and reall meanes of attonement Vers. 12. THe Apostle having declared the truth of the Tabernacle proceedeth to set forth the truth of the service which was performed in the most holy place whereunto the high Priest entred thorow the holy place This he doth negatively and affirmatively that the difference betwixt the type and truth might more evidently appear He beginneth with the negative thus Neither by the blood of goats and calves The high Priest under the law entred with the blood of these two kinds of beasts into the most holy place to sprinkle it upon the mercy-seat to make thereby an attonement Levit. 16. 14 15 16. But this was too mean a means for Christ to work a true attonement thereby For it is not possible that the blood of buls and goats should take away sins Heb. 10. 4. There is in the law mention made of sundry other kinds of sacrifices as of sheep and Lambs and of soules Lev. 1. 10 14. Yea there is mention made of a Ram for a bâ—… offering on that day when the High Priest entered into the most holy place Lâ—… 16. 3. But he carried not the blood of any other sacrifice into the most holy place but only of Goats and Bullocks Of the things typified under these and other kinds of sacrificâ—…s see v. 19. § 102. The Beasts which the Law stiled Bullocks the Apostle here calleth Calves because the Bullock was to be but a young one Lev. 16. 3. To shew what an infinite disparity there was betwixt the blood that was â—…yped by the foresaid blood of Goats and Calves the Apostle thus sets it out by his own blood This relative his own hath reference to Christ v. 11. Now Christ was true God as well as true man God-man in one person Hereupon it is said that God hath purchased the Church with his own blood Act. 20. 28. Well might the Apostle infer this latter kinde of blood with the particle of opposition BUT not by the blood of Beasts BUT by his own blood There cannot be a greater difference betwixt a type and a truth thâ—… in this The true price of â—…ans redemption is as far different from the type as God iâ—… from beasts The truth was actually to do what the type could not and so great a matter was to be done by the truth as could not be done by any inferior means then God himself yea then the blood of God This kind of opposition is a great aggravation of their dotage who reject the truth and trust to the type They prefer Beasts to God §. 57. Of Christs own blood the price of mans redemption THe expression of blood in setting out the truth as well as in the type confirmeth that which was before noted that there is no access to God without expiation and that there is no expiation without blood Hereof see verse 7. § 43. 53. The limitation of the kind of blood in this relative his own further manifesteth that the blood of God is the price of mans sin In this respect it is said that â—…esus sanctified the people with his own blood see chap. 13. v. 12. § 129. And that the Sonne of God purged our sin by himself see chap. 1. v. 3. § 29. In this sense it iâ—… said That â—…ey crucified the Lord of glory 1 Cor. 2. 2. 〈◊〉 Is there any blood in God could God shed blood Answ. No the deity simply and singly considered in it self could not but 1. The person God and man is here joyntly to be considered and that extended to the divine nature which was proper to the humane The divine nature so asseâ—…ed and united to it self the humane in one person as properties of the one are attributed to the other 1 Cor. 2. 8. Iohn 3. 13. 2. The divine nature afforded assistance to and supported the humane nature 3. The divine nature had proper works in the act of mans redemption as to adde dignity merit and efficacie to the sufferings of the humane nature Thus in regard of the inseparable union of Christs two natures and of the sufficient assistance which the divine nature afforded to the humane and of the proper actions of the divine nature the blood whereby man was redeemed may well be â—…led the blood of God No lessâ—… price could work out so great a work For infinite wrath was to be pacified 〈◊〉 justice â—…o be satisfied infinite grace to be procured 1. Beâ—…ld hâ—…re the value and worth of mans redemption Well might the Apostle 〈◊〉 it preâ—…ious blood 1 Pet. 1. 19. Nor Christ nor God himself could pay a 〈◊〉 price Heaven Earth all things in them are not to be compared to this blood 2. Take notice hereby of the vile and cursed nature of sin which must by such a means be exâ—…d Nâ—…â—…ood like to that which causeth death No death like the death of him that is 〈◊〉 God 3. Herein the extent of Christs love is manifested Eph. 5. 25. Though no lesse price could redeem the Church then Christs own blood yet Christ would not spare that The great God shed his blood for sinful man 4. O the more then monstrous in gratitude of such as will spare nothing for Christ their Redeemer not the vanities of this world which can do them no true good not their sins which make them most miserable 5. Let the consideration of this great price of our redemption move us to hold nothing
translated that he might sanctifie having cleansed it This is farther evident by these words it is finished John 19. 30. which Christ uttered immediately before his death 1. Heaven is no place of suffering it was therefore requisite that all suffering should be finished before Christ came thither 2. Heaven was the place where possession was to be taken of that which Christ by his blood had purchased the price therefore of the purchase must needs be paid before he could take possession Quest. Why then doth Christ in Heaven make intercession Answ. Christ his intercession is no addition of new merit but an application of what he did and endured on earth See chap. 7. v. 25. § 106. This is a strong motive to trust wholly and only on that which Christ hath done for our redemption §. 62. Of mans Redemption by Christ. THe great benefit which Christ obtained for man is expressed under this word Redemption The Greek Verb from whence this noun is derived among other things signifieth to pay a debt and this noun signifieth such a Redemption as is accomplished by discharge of a debt To this purpose another like noun is used which signifieth the price of redemption Mat. 20. 28. Redemption is in general a freeing one out of thraldom Exod. 6. 6. This is done three wayes 1. By interceding and pacifying wrath Thus the Prophet Oded procured redemption for the Captives of Judah by his intercession 2 Chron. 28. 9. c. 2. By force and might Thus Abraham redeemed his brother Lot and the people that were captives with him by overcoming their enemies Gen. 14. 16. 3. By ransom or paying a price Thus an Hebrew that was sold a slave to a stranger might be redeemed by one of his Brethren Lev. 25. 48 49. The last of these is most agreeable to the notation of the several words which in the three learned Languages do signifie to redeem Though the last be especially intended in that mention is here made of a price namely Christs blood yet the other two are not altogether exempted For Christ hath every way redeemed man This will more clearly appear if we duly weigh the distinct kinds of bondage in which mâ—…n were by reason of sin 1. They were debtors to divine justice in which respect Christ teacheth us thus to pray forgive us our debts Mat. 6. 12. 2. They are Children of wrath Eph. 2. 3. 3. They are slaves to Satan Heb. 12. 14 15. 1. As debtors Christ paid a ransom for them 1 Tim. 2. 6. 2. As Children of wrath Christ makes intercession for them Rom. 8. 34. 3. But though justice be satisfied and wrath pacified the Devil will not let his captives go Therefore Christ by a strong hand wrested them out of Satans power and destroyed him that had the power of death that is the Devil c. Heb 2. 14 15. And he spoiled principalities and powers c. Col. 2. 15. The ransom which Christ paid was the ground of mans full redemption For by satisfaction of justice way was made to pacifie wrath both which being accomplished the Devil lost his right and power over such as he held in bondage This redemption is a full freedom from all that misery and compriseth under it reconciliation justification sanctification salvation Thus true redemption was wrought for man by Christ. I say true in opposition to the types and shadows of redemption under the Law Here the truth and substance of them is intended even redemption from all iniquity Tit. 2. 14. and from the curse of the Law Gal. 3. 13. The consequences and effects following hereupon do prove as much for by this redemption divine justice is satisfied wrath pacified grace procured and all spiritual enemies vanquished and we that are redeemed are also justified sanctified and saved That which effecteth all these must needs be true The ground hereof iâ—… 1. The dignity of his person who undertook the work Christ God-man Thâ—… was he worthy to stand before God to satisfie his justice and procure his favour Thus also was he able to vanquish all that stand against him 2. The value and worth of the ransom and price that he paid which was hiâ—… own blood as was shewed § 57. See more hereof chap 2. v. 15. § 152. §. 63. Of the difference betwixt the work of Creation and Redemption MUch matter of admiration doth this work of Redemption afford unto us The work of Creation is many wayes very admirable yet not to be compared to the work of Redemption wherein the power wisdom justice mercy and other divine attributes of God do much more brightly shine forth and wherein the redeemed reap much more good then Adam by his Creation Particular differences are these and such like 1. In the Creation God brought something out of nothing but in Redemption out of one contrary he brought another out of death he brought life this was a work of far greater power wisdom and mercy Death must first be destroyed and then life brought forth 2. In Creation there was but a word and thereupon the work followed In Redemption there was doing and dying And this for Redemption could be done by none but God God must come from Heaven God must be made man God must be made sin God must be made a curse 2 Cor. 5. 21. Gal. 3. 13. 3. In the Creation God arrayed himself with majesty power and other like properties fit for a great work in the work of Redemption he put on weaknesse he assumed a nature subject to infirmities and the infirmities of that nature he did as David did when he fought against Goliah he put off all Armour and took his staffe in his hand and drew near to the Philistine 1 Sam. 17. 39 40. 4. In the work of Creation there was nothing to withstand In the work of Redemption there was justice against mercy wrath against pitty death and he that had the power of death was to be vanquished 5. By Creation man was made after Gods Image like to him By Redemption man was made a member of the same mystical body whereof the Son of God is the head 6. By Creation man received a natural being By Redemption a spiritual 7. By Creation man received a possibility to stand By Redemption a certainty of standing and impossibility of falling 8. By Creation man was placed in an earthly Paradise By Redemption he is advanced to an heavenly Paradise §. 64. Of that humiliation gratulation and subjection which the Doctrine of Redemption teacheth THough the work of Redemption be glorious in the kinde thereof yet it puts us in mind of such an estate and condition as ministreth much matter of humiliation The need that man had of Redemption sheweth that he was a slave and a captive This bondage was the most woful estate that a Creature could fall into Slaves are not their own but they are altogether theirs who hold them in slavery Now according
of Of these see Chap. 7. v. 16. § 82. The excellency of the foresaid types is manifested in this that they were patterns of things in the heavens that is of heavenly things See more hereof Chap. 8. v. 5. § 13. §. 116. Of legal types cleansed with answerable meanes AS the legal types themselves were mean in their kind being of earthy things so the means of purifying them were answerable They were purified with these namely with those external and earthy things which are mentioned v. 19 § 102 103. All things are cleansed with means according to their kind Our faces our hands our feet our whole body our linnen the vessels that we use and other like things are washed and made clean with water and other like external and earthy things We may from hence infer that the faithfull under the law rested not in those external rites for the purifying of their souls It is not possible that the blood of buls and of goats should take away sin The Gospel was preached unto Abraham Gal. 3. 8. and therein he believed The like may be said of all the faithfull that dyed under the law This is the reason of the Apostles setting forth the faith of so many worthies as he hath produced Chap. 11. §. 117. Of Heavenly things the substance of the Types BY way of opposition the Apostle sheweth how the truths of the forenamed types were after another manner purified Those truths he thus expresseth the heavenly things themselves The relative themselves is set in the first place as if we should thus translate it themselves being heavenly things By themselves he meaneth the truths of types so as the very substance of legall shaddows is exhibited under the Gospel In this respect a true Tabernacle is mentioned Chap. 8. v. 2. § 6. And glad things v. 11. § 53. God at length exhibited the things themselves which were good and true to shew what he mainly aymed at and that the shadows and types were only for awhile in regard of Mans need Great is their folly who enjoying the things themselves hunt after shaddows as Jews Turks Papists all idolatrous and superstitious persons do herein they shew themselves like the dog that having got meat in his mouth snapt at the shaddow of it in the water and so lost his meat The Lord make us wise in seeking after those solid truths which by his Gospel are revealed To stir us up the more here unto let the quality of them be considered They are heavenly things The word translated heavenly is a compound which we may translate upper heavenly Of this compound word See Chap. 1. v. 1. § 25. Of the things meant thereby See Chap. 8. v. 5. § 13. This epithite heavenly is here given to those truths which were typified by the Law 1. In opposition to the rites of the Law which were earthy This is implyed under this conjunction of opposition But 2. To shew the excellency perfection and perpetuity of them 1. Heavenly things are so much more excellent then earthly as Heaven is higher then the earth 2. Those heavenly things doe perfectly effect that for which they are ordained 3. Heavenly things are perpetuall they continue for ever This should stir us up to enquire after these heavenly things and upon knowledge of them highly to prize them to rest satisfied in them and to walk worthy of them §. 118 Of purifying heavenly things THe aforesaid heavenly things are said to be purified though this act of purifying be not expressed in this latter clause yet it is necessarily understood and must be repeated out of the former part of the verse otherwise this latter part would want a verb to make up the sense Heavenly truths are purified as well as earthy types This may seeme strange if we duely weigh what those truths were namely Christ himself His body was the truth of the Tabernacle His deity of the Altar His humane nature of the sacrifice His Person of the Priest His graces were the truth of the Priests robes His mediation the truth of the incense He is the true mercy-seat He the Ark He the Manna He the water that flowed out of the rock He the truth of most types Heaven was the truth of the most holy place Quest. What need those things to be purified Answ. 1. To be purified sometimes signifieth to be set apart and consecrated for our use and benefit Thus Christ is said to be made persect Chap. 2. 10. And to be sanctified John 10. 36. and 17. 19. Thus Christ being consecrated for the Church his Nature his Person his Deeds his Doctrine Obedience Sufferings Offices Victories Resurrection Ascension and are made usefull and beneficiall to us Though in themselves they be most pure and perfect yet would they not have been effectuall to us without this heavenly consecration Heaven itself is thus purified for Christ with his own blood entered into that holy place 2. There are some things in the number of heavenly things which by nature are impure as the Elect people of God of whom the Jews were a Type Now Christ gave himself for the Church that he might sanctifie it and cleanse Eph. 5. 25 26 27 1. Pet. 1. 2. 3. Sundry holy things by mans abuse of them prove to man impure as the holy ordinances of God In this respect they need to be purified See more hereof v. 19 § 104. §. 119. Of Sacrifices which purge Heavenly things being better then Legall THe means whereby the aforesaid Heavenly things are purified are said to be sacrifices A Sacrifice according to the notation of the Greek word signifieth a thing shine and offered to God A bloody sacrifice is therefore here meant which is the sacrifice of Christ himself In this respect Christ is said by his own blood to enter into the â—…ly place v. 12. Though that were but one Sacrifice and but once offered up yet the plurall number Sacrifices 1. For excellency sake it was instead of many sacrifices 2. In reference to the many Sacrifices under the Law This one was the truth of them all and instead of all A Sacrifice was the means of purifying Heavenly things because thereby satisfaction was made to divine Justice and divine Wrath was pacified and thereby way made to mercy yea thereby Christ merited that all things needefull for us should be effectuall unto us By this we may be informed of the need use and benefit of Christs offering himself up a Sacrifice without it we had remained enemies against God and God against us We unfit and unworthy to appeare before him All things unfit unusefull ineffectuall to us Christ himself his incarnation his purity ineffectuall to us Heaven had been as Paradise kept by Cherubines against us If it were needefull that man should not remaine under the power of the devill nor liable to damnation then this sacrifice was needfull As there was great need so there is great use and benefit thereof
to be made without hands Col. 2. 11. By setting down this point negatively thus Christ is not entred c. It appears that things made by man are not comparable to the things made by God In which respect they are set in opposition one to the other thus which the Lord pitched and 〈◊〉 man Chap. 8. v. 2. § 6. The other oppositions about this phrase do prove as much As the workmen are so are their works but man is not comparable to God nor his works This discovers the folly of many who though they have reasonable and understanding souls whereby they may know the difference betwixt things made with hands and without hands yet preferr the former before the latter and that both in matters of Religion and in other things also How superstitiously did the Jews doâ—…e upon the outward Temple Ier. 7. 4. and on the Ark 1 Sam. 4. 3. and yet regarded not true piety and purity of heartâ—… No nor their own souls which were the Temples of the Holy Ghost Thus many that carry the names of Christians are more addicted to goe and visit the ruines of that Temple at Ierusalem which was made with hands then to associate themselves with the true Church of God or to fit themselves for the heavenly place made without hands How are most men even in Gods Worship more taken with externall matters which are inventions of men and things made by men then with Spirit and truth notwithstanding the Father seeketh such to worship him Iohn 4. â—…3 This also may not unfitly be applyed to other things for what care doe Men and Women take to adorne their bodies their houses and other things and in the mean while neglect their souls O pray that you may approve things that are excellent Phil. 1. 10. duely distinguishing the things that differ and chuse that good part which shall not be taken away Luke 10 42. §. 122 Of the Legall holy places types of Heavenly places THe forementioned holy places under the Law are thus further described which are the figures of the true The Greek word here translated figures is not the same that was used v. 9. § â—…9 That signified a Parable or resemblance This properly signifieth a repereussion or smiting againe being compounded of a verbe that signifieth to smile and a preposition that signifieth against It is twice used in the New Testament here and 1 Pet. 3. 21. There it signifieth one type answerable to another Thus baptisme is said to be a like figure to the Arke both of them figuring and setting sorth one and the same thing in substance Here it is indefinitly taken for the simple noun and is translated patterne Chap. 8. v. 5. That it is here thus taken is evident by the word that is joyned withiâ—… translated true This hath reference to the holy places before mentioned they were types and figures of the true holy places namely Heaven as is afterward shewed This description of the holy places under the law intendeth the same things thâ—… these words Patternes of things in the Heavens did in the former verse The former word figures is a kind of extenuation the latter true is an amplification The holy places under the Law were but shaddows and in that respect but mean things but they were shaddowes of the true holy places which is Heaven it self and in that respect they were great and excellent things and of singular use Of these two points See v. 23. § 115 117. §. 123. Of Christs executing his Priesthood in Heaven THe Apostle having shewed into what places Christ entered not namely into those whereinto the High Priest under the Law entered he proceedeth to declare into what place he entered in these words But into Heaven it self The conjunction of opposition but implyeth this latter to be a far more excellent place then the former as the very name it self Heaven giveth proofe To make up the sentencefull the Nominative case and principal verbe is to be repeated out of the former part of the verse thus Christ is entered into Heaven iâ—… self This is spoken of Christ as our Priest and it taketh it for granted that Christ 〈◊〉 the true Priest of the New Testament See Chap. 2. v. 17. § 17â—… The verbe translated entered is compounded with a preposition that signifieth In and the same preposition is set before the noune as if we translated it is entered into Heaven which sheweth that Christ attained to that which he aimed at and obtained a possession thereof even Heaven it self Heaven is here properly taken for that place of blisse where God most manifesteth his glory and where Christ abideth our Priest for ever He addeth this discriminating particle it self because the word Heaven is diversly used and sometimes for the kingdome of God here on earth yea it distinguisheth Heaven here meant from the type hereof This phrase Priest presupposeth that Christ was out of Heaven this is true of his human nature wherein he lived above 33 years on earth yea by reason of the union of the divine nature with the humane he is said to descend from Heaven Eph. 4. 9. Iohn 3. 13. He was for a time on earth that he might performe all works of service and suffering He entered into Heaven that he might continue to do all things that require Merit Power and Glory So as Heaven is the place where Christ continueth to execute his Priesthood See hereof more Chap. 4. v. 14. § 84. §. 124. Of Christs appearing in the presence of God for us THe end of Christs entering into Heaven is thus set down Now to appeare in the presence of God for us The verbe translated to appeare signifieth conspicuously to manifest It is sometimes taken in the worst part as to appeare against one as adversaries in law do and to informe against him Acts 24. 1. 25. 2. Sometimes it is taken in the better part to appeare for one as a Favourite before a Prince or as an Advocate or an Attorny before a Judge In this latter sense may it fitly be applyed to Christ who is Gods favourite Mat. 3. 17. And alwaies at Gods right hand ready on all occasions to present our Petitions to God and obtaine a gracious Answer and if he observe him incensed then to pacifie him Christ is also our Advocate and Attorny to plead our cause to answer our Adversaries and to procure judgement to passe on our side Iu these respects he is said to make intercession for us Hereof see more Chap. 7. v. 25. § 106. Christ is thus said to appeare in the presence of God to shew a difference betwixt him and the Priests under the Law They appeared before the Ark and the mercy seat thereon which was but a type of Gods presence Lev. 16. 2. But Christ in the most glorious presence of God as it were before his very face The word translated presence is derived from a
shall raise them and withall a great shout of the inhabitants of heaven that shall make all the world to ring again with the noyse thereof 2 Thes. 4. 16. 4. He shall sit upon a throne and that throne shall be a throne of glory Matth. 25. 31. Thrones are set on high that all may behold him that sitteth thereon 5. All nations shall be gathered before him Matth. 25. 32. Not only the righteous but the wicked also shall see him The righteous shall rejoyce to see him the wicked shall wish that the rocks and mountains might fall upon them and hide them from him whom they see 6. He shall judge every one For that end every one is to appear before his judgement seat Rom. 14. 10. Do not all these yea every of them shew that he shall conspicuously appear Thus will Christ appear both in regard of believers and others 1. Among believers many never saw him and many who saw him saw him as a man despised Isa. 53. 3. That they might now see that their faith was not misplaced but set upon one that was worthy to be believed on to be loved and to be obeyed he will so conspicuously appear 2. Wicked ones took occasion of despising him either because while he was on earth he appeared in a mean condition or because in heaven he doth not visibly â—…nifest himself Thus as they regarded not his person so they despised his ordiâ—…ces derided his members oppressed such as professed him That such might be the more affrighted and confounded when they behold him he appeareth conâ—…uously in glory and with power Hereupon it is said that he will come in flaâ—… fire taking vengeance on them that know not God and that he will come to be â—…fied in his Saints and to he admired in all them that believe 2 Thes. 1. 8 10. 1. This cannot but minister singular comfort and encouragement to the faithfull Though their confidence be placed on him whom they never saw yet at length then the day of recompence commeth they shall conspicuously see him In the 〈◊〉 while as their faith is manifested to be more sound so will it be more accepâ—… to him Blessed are they that have not seen and yet have believed Ioh. 20. 29. This was the excellency of Abrahams faith Ioh. 8. 56. Rom. 4. 18. 2. On the other side this cannot be but terrible to the wicked who like the evil 〈◊〉 Matth. 24. 48. take advantage from the Lords absence to live in all looseâ—… and licentiousnesse Fearful is the doom that is denounced against such an 〈◊〉 Matth. 24. 50 51. §. 143. Of Christs last and second comming THe aforesaid appearing of Christ is here said to be the second appearing This hath reference to a former appearing mentioned v. 26. § 130. That was his 〈◊〉 appearing when he took flesh upon him Never did Christ conspicuously and â—…sibly in his own humane nature manifest himself till the fulnesse of time when he 〈◊〉 made flesh At sundry times before he gave some representations of himself in 〈◊〉 shape as when he appeared to Abraham Gen. 18. 2 c. and to Moses Ex. â—… 2. and to Ioshua Josh. 5. 13. 14. but in the forenamed fulnesse of time he took 〈◊〉 unto the unity of his deity whereby he was God manifest in the flesh 1 Tim. 3. 〈◊〉 From that time he continued about thirty three years and an half on earth and there finished all matters of service and suffering requisite for mans redemption be ascended into heaven and there abides never to come from thence till the restitution of all things Acts 3. 21. which will not be before the end of the world This appearing therfore which is be at the end of the world ot is said to be the second 〈◊〉 so as from Christs ascension to the last day he will appear no more on earth Indeed he did appear to Stephen in his humane nature Acts 7. 56. and also to Paul 1 Cor. 15. 8. but both those were in heaven He did extraordinarily enable the visive faculty of Stephens eye to see his bodily shape as far as heaven and Paul knew not whether he was wrapt into heaven or no 2 Cor. 12. 2. but the appearing here mentioned is a generall appearing unto all men into some eminent place where he shall gather all men and Angels before him This phrase of God the father unto him Sit thou at my right hand unto I make thine enemies thy footstool Psal. 110. 1. giveth proof that he shall remain in heaven till death be utterly destroyed for death is the last enemy 1 Cor. 15. 26. But death shall not be destroyed till the last day And this phrase The heavens must receive him untill the times of restitution of all things intends as much The word translated receive signifieth also to retain the thing received as where it is said they received the word Acts 17. 11. and receive the grace of God 2 Cor. 6. 1. The word of God and his grace must be retained The word also translated restitution Acts 3. 21. signifieth a bringing of things to that full perfection whereunto they are appointed This restitution is said to be of all things but this shall not be till the last day Therefore till that day Christs humane nature shall be contained in heaven It is one of the Articles of a Christians faith set down in the three solemn formes of Articles which are commonly call Creeds as the Apostles Creed the Nicene Creed Athanasius Creed and others that Christ shall continue to sit in heaven at Gods right hand till he comes to judge the quick and the dead which will not be till the last day â—… That personal appearance which many conceive shall be of Christ a thousand years before the last day is apparently against the foresaid Scriptures But I would further demand e to what end should he personally appear on earth what good would come thereby his royal throne and seat whereon he sits being in heaven he can and doth behold the whole earth in every part and corner thereof and in it his whole militant Church and all particular congregations yea and member thereof Being in heaven he can and doth provide for all Churches and for every particular person all needful temporal spiritual and eternal blessings and protect them from all temporal spiritual and eternal enemies and miseries What more can be expected to be done by his personal appearing on earth yea on earth could he so well do all that that he doth in heaven 1. This expresse mention of Christs appearing the second time is directly against the opinion of the Ubiquitaries who hold that Christs body is on earth as well as in heaven in all places continually By this opinion as like the heretick Marcion they destroy the humane nature of Christ and make his body to be no body so they make the last appearing of Christ to be not
manner of offering Indeed in some places God rejecteth sacrifices by reason of an evill manner of offering them as Isa. 1. 11 c. But no circumstance in this Psalme intimateth any such thing 2. If it were granted that the Psalmist speaketh of the manner of offering it would not follow that thereupon he should not intend an abrogation of the sacrifices themselves for both may stand together God may reject them in regard of the impoâ—…y of them in themselves and also in regard of peoples evill manner of offering 〈◊〉 Thus we see that the Apostle hath fitly quoted this testimony according to the 〈◊〉 and meaning of the Prophet §. 13. Of Christs doing that for man which could not else have been done THe Apostle inferreth the testimony here set down as a consequence following upon the impotency of the legall sacrifices as appeareth by this particle of inâ—…ce wherefore as if he had said Because the blood of bulls and goats could 〈◊〉 â—…ke away sin therefore Christ offered himself to do it so as Christ did that 〈◊〉 〈◊〉 which without him could not have been done He saw that there was no 〈◊〉 and wondred that there was no intercessor therefore his arm brought salvation c. 〈◊〉 59. 16. and 63. 5. 1. His love and pitty moved him to offer his aid 2. His divine power made him able to effect what he offered This is a strong motive to induce us wholy and only to trust on Christ and to 〈◊〉 upon him §. 14. Of Christs comming into the world THe time of Christs offering himself to do what he did is thus expressed When he â—…eth into the world or word for word comming into the world This phrase setteth out the incarnation of Christ. A like phrase was used to set â—…t the same thing Chap. 1. v. 6. § 66. But there it is attributed to the Father 〈◊〉 when he bringeth in the first hegotten into the world There are two distinct Greek words translated world in the one and the other place Of the notation of the Greek word translated world in this place See Chap. 4. v. 3. â—… 29 The very words of this Text are applied to mens ordinary conception and birth Iâ—…b 1. 9. when a man is first born he is said to come into the world because he was not in the world before This sheweth that Christ came into the world as other men do He took flesh Joh. 1. 14. He came out of the woâ—…b Luk. 1. 31. and 2. 7. and passed thorow his infancy childhood and man-age here on earth All this he did that he might be a fit surety and Saviour of man and do and 〈◊〉 such things as were requisite for mans full redemption The foresaid phrase of comming into the world may have further reference to the 〈◊〉 of Christs humane nature with the divine In regard of his divine nature and manifestation of the glory thereof he may be said to be in heaven but by assuming humane nature he came into the world Thus it is said that he came down from heaven Joh. 3. 13. and he descended into the lower parts of the earth Eph. 4. 9. Yea himself thus saith of himself I came forth from the Father and am come into the world again I leave the world and go to the Father He came into the world by his incarnation he left the world by his ascension into heaven This comming of the Son of God into the world giveth instance of the low degree of his humiliation an evidence of his transcendent love of man should not this bind us to him and stir us up to love him to obey him to put our trust on him and to undergo any condition he shall call us unto §. 15. Of Christs willingnesse to offer himself THis word He saith is by the Apostle attributed to Christ and it implieth a readinesse or forwardnesse in him to do what he did This is further manifested by this phrase attributed to him v. 7. Loe I come especially as it is expressed Psal. 40. 8. I delight to do thy will O my God That metaphor which Christ himself useth Ioh 4. 34. doth more fully expresse his mind in this case my meat is to do the will of him that sent me and to finish his work If we observe the whole course of his life we shall find it to be wholly composed unto his Fathers will When he was but a child he could say Wist you not that I must be about my Fathers businesse Luk. 2. 49. 1. The respect which he bare to his Heavenly Father put him on hereunto For Gods will was his rule I seek not mine own will saith he but the will of the Father which hath sent me Joh. 5. 30. and 6. 38. Yea that was a law unto him and he put a 〈◊〉 upon it thus I must work the workes of him that sent me Joh. 9. 4. For he set himself to honour his Father 2. That respect also which he bears to children of men made him forward to do and indure what he did because it was for their redemption out of all misery and to bring them to eternall happinesse 1. This is a great incouragement to make us fly to Christ and to rest upon him and upon his sacrifice He being so ready and forward to do and endure what he did for us can we doubt of his accepting us comming unto him or may we question his Fathers accepting of what he did 2. This instructeth us in the kind of Christs sacrifice It was a free will offering a willing a cheerfull gift In this respect it is the more acceptable to God the more available for us and worthy of more praise to him 3. We ought here to look unto Christ and be followers of him For he is set before us as an object of faith and as a rule for practice Let therefore the same mind be in us which was in Christ Iesus Phil. 2. 5. They who are guided by Christs Spirit will be so minded as David his Princes and people were exceeding forward in offering to the Lords house and did what they did most willingly 1 Chro. 29. 6 c And the Macedonians to their power and beyond their power were willing of themselves to contribute to the necessity of the Saints at Ierusalem 2 Cor. 8. 3. And Saint Paul thus professeth his readinesse even to die for Christ I am ready not to be bound only but also to die at Hierusalem for the name of the Lord Iesus Act. 21. 13. This forwardnesse as it manifesteth good will so it makes that which is done more acceptable unto God and ministers much ground of confidence as appeareth by this phrase Accept I beseech thee the free will offerings of my mouth O Lord Psal. 119. 108. See more hereof Chap. 9. v. 14. § 79. §. 16. Of Gods rejecting legall Sacrifices THe Apostle further proveth the impotency and insufficiency of legall Sacrifices by Gods rejecting them
§ 4. and Chap. 9. v. 12. § 59. The entrance into heaven here spoken of is spirituall having reference to our Soules desire in Prayer yea and to our praising of God and other like spirituall duties wherein we have to do with God It is here taken for granted that Heaven is opened unto us and that we on earth may have communion with God in heaven See Chap. 4. v. 14. § 84. 85. This last phrase by the blood of Iesus sheweth the meanes or meritorious cause whereby heaven is opened and an entrance thereinto made for us So as we may with boldnesse enter into it That meanes or cause is the the blood of Iesus By blood is meant the sacrifice of Christ. For when he was offered up his blood was shed This was tipified Lev. 16. 14. It is expresly said that Christ by his own blood entered once into the holiest place Heb. 9. 12. Thereby he opened heaven for us which was shut against us for our sins Now there was no way to take away sin but the death of Christ. Thereby sin is fully taken away in which respect it is said that Christ appeared to put away sin by the sacrifice of himself Chap. 9. v. 26. § 131. Of the title Iesus See Chap. 2. v. 9. § 73. It is fitly used because he speaks of him as he is a Saviour Here are four different priviledges of Christians from those which Jewes had 1. Their Sanctum Sanctorum or most holy place was earthly ours heavenly 2. Into theirs common people entred not but only their High Priest Into ours all believers may enter 3. Their Priest went into theirs but once a yeare We may enter into ours continually 4. Their Priest entred in with the blood of beasts but we with the blood of the Son of God §. 54. Of the way to Heaven Heb. 10. 20 21. Vers. 20. By a new and living way which he hath consecrated for us through the vaile that is to say his flesh Vers. 21. And having an High Priest over the house of God IN the first of these two verses which is the 20. a second ground of constancy in our profession is laid down This is the way that is made for us to enter into heaven Of the derivation of the word translated way See Chap. 3. v. 10. § 110. It is in Scripture taken properly or metaphorically Away properly taken is that space wherein and whereby one passeth from place to place So as there are there two tearmes or extreames and a mean or middle to be considered therein The one extreame is the place whence they go the other whether they go The meane or middle is all that space which is betwixt these extreames In a generall acception of this word all creatures have their way Foules in the 〈◊〉 Fishes in the sea men and beasts on earth Prov. 30. 19. Because on earth there be many things which hinder the passage of creatures there use to be spaces of ground beaten out and fenced from place to place and these most properly we call waies Metaphorically all the courses that are taken for effecting of a thing are called 〈◊〉 Thus the courses of God himself his ordering and disposing matters are called his waies as all his waies are judgement Deut. 32. 4. The Lord is righteous in all his waies his waies are unsearchable Rom. 11. 33. The courses of men are also called waies Isa. 55. 8. Ezek. 18. 25. According to the condition of mens courses so are their waies good or evill â—… King 8. 39. Psal. 1. 6. As courses undertaken so means for accomplishing them or for attaining to the end that we aime at are stiled waies Thus the word of God and his Commandements are said to be his waies yea Christ himself is stiled a way Thus in this place by a way is meant that meanes that is prepared and prescribed for entring into that holy place which is mentioned in the former verse so as There is a way wherein and whereby we may have accesse to heaven Hereupon saith the Prophet this is the way Isa. 30. 21. To this way these Epithites are attributed the way of peace Luke 1. 79. The way of life Prov. 10. 17. The way of salvation Acts 16. 17. The way that leadeth unto life Matth. 7. 14. This later phrase sheweth the meaning of the other God hath afforded unto us such a way to testifie his will and desire of bringing us to life Ezek. 33. 11. For this end the Lord of life sent an Harbinger before him who thus cried Prepare ye the way of the Lord make his paths straight c. Luke 3. 4 5 6. This instructeth us in sundry duties which this very Metaphor pointeth out 1. Enquire after this way This is the good way Jer. 6. 16. He that hath a desire to come to the place whither he is going if he know not the way will at every want where any cause or doubt is ask which is the way to such a place Because Knowledge of the right way is necessary there are in sundry vast heaths way-markes to direct travellers unto such and such townes Cities or Countries Otherwise men might ride hard and travell much and be no whit the neerer but rather further off from the place whither they intend to go Now none of us of our selves know the way to heaven There are so many bie broad pathes and we so prone to wander in them as the way to heaven may be soon lost Matth. 7. 14. Therefore for our better guiding in the right way the Lord hath given unto us his word and Ministers to instruct us in the right way And on this ground saith to the Law and to the Testimony Isa. 8. 20. 2. The way being shewed walke in it Isa. 30. 21. The former without this is altogether in vaine What booteth it to ask the way if when it is told us we wilfully go the contrary way Obstinacy is hereby added which much aggravateth the sin Luke 12. â—…7 No one thing is in the Scripture more pressed then walking in the right way They are pronounced blessed who walk in the right way Psal. 128. 1. And they denounced cursed who erre from the same Psal. 119. 21. 3. In thy walking keep straight on turne not to the right hand or to the lest Dâ—…ut 5. 32. That phrase is frequent in Scripture and implyeth that there are divers turnings divers bie-paths and those open broad and beaten some on the right hand of error superstition and Schisme others on the left hand of prophanesse and all manner of licentiousnesse They all lead to destruction It behoveth us therefore carefully to hold on in the right way till we come to the end thereof 4. In this resolution go well prepared The way to life is rough and hard there are many stumbling blocks therein we must therefore be well shod with the preparation of the Gospel of peace Eph. 6. 15.
Yea there be many theeves and robbers such as are described Eph. 6. 12. Therefore put on the whole armour of God Eph. 6. 17. A wise traveller will not go without his sword It imboldneth theeves to set upon a traveller that hath no weapon Much more doth the want of spirituall furniture embolden our spirituall enemies How justly may they be charged with egregious folly who 1. Being ignorant of the way care not to learn it 2. Are so wilfull as they will not come into the right way though it be shewed them 3. Having entred into the right way repent their good beginning and wittingly wander in by-paths 4. Being over-bold do make themselves a prey to their spirituall enemies §. 55. Of Christ consecrating the way to Heaven THe aforesaid way is described first by the manner of preparing it in this word consecrated This is that word which was used Chap. 9. v. 18. § 98. And translated dedicated The differences betwixt them is that that was of the passive voice this of the active This way is here said to be consecrated for us That is fitted and prepared for our use so as we may now boldly walk in it and make use of it as the Jewes might boldly use their houses their grounds and other things after they were once consecrated Christ did not consecrate the way for himself That needed not But for us sinners The consecration here intended was by the blood of Jesus as things under the law were consecrated by the blood of beasts This phrase consecrated for us in reference to the foresaid way giveth us to understand that Christ hath made the way to heaven sit for us He hath prepared it he hath so ordered all things that we may now freely walke in that way In the former verse it was implyed that heaven was opened for us Here Christ is set forth to be the ladder which being set on earth reached to heaven Gen. 28. 1â—… For Christ as man was set upon the earth as God he reached to heaven Hereunto allusion is made by Christ himself Iohn 1. 51. In this respect Christ is stiled the way the truth and the life John 14. 16. that is the only true way that leadâ—…th unto lise And in this respect also he is stiled a doore Iohn 10. 7. as he is the meanes of our entring into heaven Christ hath consecrated the way as aforesaid in regard of his three offices For 1. As a Priest he hath truly consecrated and dedicated it and that by his own blood as by the blood of sacrifices things were consecrated and dedicated under the law Christ by his blood hath taken away our sins 1 Iohn 1. 7. which made the way to heaven impassible Thus also hath he consecrated us and thereby made 〈◊〉 â—…t to go on in that way 2. As a Prophet he hath revealed and made known this way to us This he did while he was on earth by himself and since his taking into heaven he hath done it by all sorts of true Ministers extraordinary and ordinary Eph. 4. 11. 3. As a King he causeth the way to be laid out fenced and made common for all his people So as it may well be stiled the Kings high way 2. He sendeth his servants to make that way plain Isa. 40. 4. 3. He hath appointed watch-men to keep this way safe and to conduct his people through it These watch-men are magistrates and Ministers 4. As a guide he hath gone before us and in this respect is stiled the Prince of life or chief guide Act. 3. 15. and f Captain of Salvation Heb. 2. 10. This is a forcible motive to stir us up to enter into this way and never to wander out of the same but to hold on therein till we come to the end thereof Thus it will never repent the Lord Jesus that he hath consecrated it for us §. 56. Of the new way THe way which Christ hath consecrated is here stiled new The Greek word thus translated is very emphatical 'T is here only used in the New Testament It is a compound The simple verb whence it is compounded signifieth to slay and this word properly setteth out a thing new slain Hence some take it to be an abusive speech To such I answer 1. That word which seemes to have a strange derivation may by common use be as the most proper words 2. The word here is the more fit because the way whereunto it is applyed is by the death of Christ opened unto us or rather Christ put to death is this way 3. The Apostle hath not so much reference to the notation of the word as to the matter that it setteth forth not so mvch to this title way as to him who is this way 4. Other Greek Authors do use this word of things spoken or done newly or lately There is an adverb of the same composition that is translated lately Act. 18. 2. Quest. Was there ever any other way for attaining unto heaven then this Answ. No For Christ was a lamb slain from the foundation of the world Rev. 13. 8. and he is the same yesterday to day and for ever Heb. 13. 8. Quest. Why then is it called new Answ. It is not simply so called but in sundry particular respects as 1. In regard of the cleer manifestation thereof Ier. 31. 31. 2. In opposition to the old way of the law which is abrogated Heb. 8. 13. 3. In reference to the latter times Isa. 2. 2. 4. In respect of the perpetuall vigour thereof Heb. 8. 8. We may from this particular instance infer that the things prepared for the Church under the Gospel are new Hereof see more Chap. 8. v. 8. § 35. §. 57. Of the living way THere is another Epithite added unto the foresaid way namely living The Greek word here used by the Apostle is the same that was used Chap. 4. v. 12. § 70. and translated quick This word hath relation rather to the matter which is Christ himself then to the word way This Epithite is here used in these and other like respects 1. In opposition to the old way of the law which is not able to give life It is therefore called the ministration of death 2 Cor. 3. 7. Yea it is abrogated perished and dead 2. In relation to Christs resurrection who though he were put to death yet was he raised again and ever lives Rom. 6. 9. In this respect this Epithite is fitly added to the former which properly signifieth one newly slain 3. In regard of the end of the way which is life For Christ is the way the truth and the life Joh. 14. 6. For this end was this way consecrated as before 4. In reference to the effect of it It puts life into us and quickens us Ioh. 11. 25 Gal. 2. 20. 5. By a kind of excellency and property All other wayes are wayes of
in this life as it did in Iudas Matth 27. 3. or in the world to come Rev. 6. 15. §. 67. Of externall Sanctitie HE that hath his heart sprinkled from an evill conscience hath a great worke wrought upon him but yet not that which is sufficient for our bodies also must be washed with pure water The body is the externall part of a man for it is here distinguished from the heart and conscience which are internall parts In this respect it is distinguished from the spirit 1 Cor. 6. 20. and from the spirit and soul 1 Thes. 5. 23. By this it is manifest that outward sanctity must be added to inward purity Of the two inward purity is the most excellent glorious but not enough we must cleanse 〈◊〉 selves from all filthinesse of the flesh and spirit thus will holinesse be perfected 2 Cor. 7. 1. Hands must be cleansed as well as hearts purified Jam. 4. 8. He shall 〈◊〉 in Gods holy place who hath clean hands and a pure heart Psal. 24. 4. Both soul and body are Gods workmanship they are both redeemed by Christ and members of his mysticall body and they are both temples of the Holy Ghost As a true man consists of soul and body so the new man is renewed in both Pâ—…ence of sprinkling the heart from an evill conscience without washing the body with pure water which can be but a meere pretence savours rank of prophaness as a shew of washing the body without sprinkling the heart savours too much of hypocrisie Sundry aberrations are hereby discovered 1. Placing all religion in outward performances Of these there are two sorts 1. Cloaked hypocrites 2. Cold moralists 2. Conceiting their hearts to be sufficiently sprinkled when they neglect the outward washing Of these there are also two sorts 1. Licentious libertines 2. Timerous Nicodemites If there be any grace in any of these they take a course to kill it Sin to the spirit is as water to the fire We are therefore forbidden to quench the Spirit 1. Thes. 5. 19. Let them therefore who think they have their hearts sprinkled from an evill coâ—…science manifest the truth thereof by washing their bodies with pure water 〈◊〉 will the Father be glorified the vertue of Christs blood manifested the power of the Spirit discovered the word of grace justified brethren encouraged adversaries are won or confounded 1 Pet. 3. 1 16. §. 68 Of washing our bodies with pure water THe sanctity of the body is thus set out Our bodies washed with pure water In this phrase also the Apostle hath reference to legall rites for much water was used under the Law Of the divers washings then enjoyned See Chap. 9. v. 9. § 50. And v. 13. § 70. 71. Among others Priests were to be washed when they approached before the Lord Exod. 30. 20. In reference thereunto we are here exhorted to draw neere with 〈◊〉 bodies washed To shew that it was not such water as was there used intended by the Apostle he addeth this epithite pure that is such a water as being in it self most pure even more pure then any water of this world can be for that by standing puâ—…rifieth as this water never will doth also make other things pure It is fitly called pure in the property of it being most pure and in the efficacy of it having a vertue to make pure and to cleanse not only from the externall filth of the body but also from the spirituall filth thereof This is that cleane water which is promised Ezek. 36. 25. To speak plainely the sanctifying spirit of God is hereby meant Hereupon saith the Apostle that we are washed by the spirit of our God 1 Cor. 6. 11. And he makes these two phrases washing of regeneration and renewing of the Holy 〈◊〉 to intend one and the same thing Tit. 3. 5. Many interpreters apply this pure water to Baptisme as being Sacramentally â—…ken for that spirit of sanctification that is in Baptisme set out This for the substance of the matter crosseth not that which hath been said before For not unfitly may an allusion be here made to both those washings to the washing under the Law and to Baptisme under the Gospel both set out the same thing and shew that the spirit hath a cleansing vertue §. 69. Of holinesse in them who draw neer to God IN this phrase there is a description of that holinesse which makes men â—…it to draw neer to God and appeare in his presence For both kinds of holinesse are 〈◊〉 set down Holinessâ—… of justification in this phrase full assurance of faith â—…aving our hearts sprinkled c. And the Holinesse of sanctification in this phrase 〈◊〉 bodies washed with pure water Thus must they be holy who approach unto God Holinesse becommeth thy house O Lord saith the Psalmist Psal. 93. 5. By the house of God he meaneth such as come to his house Expresly is this enjoyned 1 Tiâ—… â—… 8. And conscionably practised Psal. 26. 6. 1. God himself is holy Isa. 6. 3. Therefore we must be holy 2. The place wheresoever he manifesteth his presence is holy as heaven where he is continually resident so on earth where he manifested his presence and that ordinarily as the Tabernacle Psal. 46. 4. and the Temple Hab. 2. 20. or extraordinarily as Exod. 3. 5. Iohn 5. 15. 3. His Ordinances in the use whereof we draw neer to God are holy Deâ—…t 4. 8. 4. The Mediator to present our persons and prayers to him is holy Heb. 7. 26. 5. The Nation which he chooseth for his people is an holy nation 1 Pet. 2. 9. 6 God will be sanctified by the holinesse of those that come before him or else be 〈◊〉 by executing vengeance on them Levit. 10. 3. Keeâ—… 〈◊〉 〈◊〉 〈◊〉 when thou goest to the house of God Eccles. 5. 1. â—…nd be carefull to present tâ—…y self holily before God For this end 1. Examine thy self Lam. 3. 40. 1 Cor. 11. 28. 2. Search after meanes whereby thou maist be made holy Hereof see more Chap. 3. v. 1. § 7 c. §. 70. Of the resolution and observations of Heb. 10. 22. THis verse giveth a direction for drawing neer to God Two points are to be observed herein 1. The inference of it upon the grounds noted in the former verses 2. The substance of it Herein observe 1. The manner of propounding the direction 2. The matter whereof it consisteth The manner is by propounding the direction in the first person and plurall number Let us The matter declareth 1. A priviledge which is to draw neer 2. Duties about using that priviledge The duties in generall concern holinesse in particular the kinds of hollnesse â—…hich are two 1. One concerneth our justification 2. The other our sanctification The former is set out three wayes 1. By the speciall object thereof the heart amplified by the property of it a true heart 2. By the instrument of it faith amplified
the glory which shall be revealed in us Rom. 8. 18. For our light affliction which is but for a moment worketh for us a â—…ar more exceeding and eternall weight of glory 2 Cor. 4. 17. Gods bounty and magnificence puts him on hereunto In all things he sheweth himself like a God And in all things exceeds man None shall repent the losse of any thing for his sake This added to the former is a strong incitement to do undergo let go and endure whatsoever God calls us unto The husbandman waiteth for the precious fruit of the earth c. Jam. 5. 7. And should not we waite and endure for this precious recompence Hold not wealth too dear cast not away this recompence of reward â—… This latter property enduring implieth an everlastingnesse in the reward here intended Hereof see Chap. 5. v. 9. § 51. §. 131. Of Saints assurance of heaven THat the reward here spoken of might not be mistaken he expresseth the place where it is to be enjoyed in Heaven This is plentifully proved in the new Testament especially The place addeth much to the excellency of it Hereof see chap. 2. v. 10. § 93. This is the true Paradice 2 Cor. 12. 4. This is that City for the setting out whereof the most pretious things of this world are used Rev. 22. 10. 1. This amplifieth the bounty of God He seeketh not on earth that which satisfieth him to bestow on his therefore he provideth an inheritance in Heaven for them Indeed if man be regarded earth may seem an habitation good enough for him notwithstanding all he can do or endure But it seemeth not enough to the divine Majesty to bestow 2. Who would not serve such a Master who would not depend on such a Father 3. Much may this comfort Saints against their ordinary condition in this world Were it not for their hope in Heaven they would be of all men the most miserable 1 Cor. 15. 19. But expectation of Heaven is enough to uphold their heads and hearts 4. Sundry duties may hence be inferred 1. Heaven is on high therefore set your affections on things above Col. 3. 2. 2. Heaven is invisible Look up to it with faith the eye of the soul Heâ—… 11. 27. 3. Heaven is farre off Therefore wait till the Lord come Matth. 25. 14. 4. Heaven is a pure and clean place Therefore cleanse your selves from all filthinesse 2 Cor. 7. 1. 2 Cor. 6. 6. 5. Heaven is not for external pharisaical righteousnesse Matth. 5. 20. Let us make our Robes whiâ—…e in the blood of the Lamt Rev. 7. 14 15. 6. Heaven may be forfeited by the things of this world Therefore be ready to let them go for Christs sake 7. Heaven is to come Therefore look for it chap. 9. 28. 8. The Keyes of the Kingdom of heaven are Gods Ordinances Mat. 16. 19 Let them therefore be observed and kept pure To all that hath been said about reward the Apostle annexeth this evidence knowing in your selves This is sometimes set down as a duty Eph. 6. 8. And sometimes as a priviledge implying that God by his Spirit giveth his Saints even here while they live on earth this prerogative to know they have such a reward layd up for them in heaven It hath been shewed chap. 1. v. 14. § 161. That Saints are sure of salvation and by those evidences whereby it is made sure to them they may know it It hath also been proved in The whole Armour of God Treat 2. Part. 6. Of faith § 36 37. c. That true faith may be known Now faith is the substance of things hoped for that is the reward in heaven They therefore that know they have faith may also know that they have in heaven an enduring substance §. 132. Of holding fast confidence Heb. 10. 35. Cast not away therefore your confidence which hath great recompence of reward THe illative conjunction therefore sheweth that this verse is added as a conclusion of the former point Namely that we should persevere in our holy profession because it hath so great a reward By this inference it is evident that true Christians may have their eye upon the reward that is set before them in suffering for the Gospels sake See more hereof chap. 6. v. 18. § 149. The duty enjoyned upon aiming at reward is set down negatively thus cast noâ—… away your confidence Of the composition and diverse acception of the word translated confidence see chap. 3. v. 6. § 61. The word signifieth in general a free profession Some refer it to an open profession of the Christian faith before men Thus they make it contrary to a mans drawing back v. 38. But most interpreters take it to be a firm confidence in God which maketh us free in uttering our mind to him In this sense it importeth the cause of a free profession of the faith which is confidence in God This being attained must be maintained which for the greater enforcement the Apostle thus expresseth negatively cast not away The word used by the Apostle is a compound the simple verb signifieth to cast or lay aside Rev. 2. 22. 4. 10. The compound to cast away as the blind man that made haste to Christ cast away his Garment Mark 10. 50. They that do not fast hold their confidence cast it away Of fast holding confidence see chap. 3. v. 6. § 68. Hereby the folly of proud secure carelesse and fearful Christians is discovered who after evidence of some confidence given cast away the shield of faith like a fearful bragadocia after one skirmish casteth away his Armour and brings upon himselfe a perpetual reproach of a coward To encourage Christians to stand to their cause and to hold their confidence to the end The Apostle expresly declareth the issue of perseverance in this phrase which hath great recompence of reward The relative which hath reference to confidence for it is of the same gender and giveth us plainly to understand that perseverance procures a blessed recompence See chap. 3. v. 6. § 69. These two words recompence of reward are the interpretation of one greek compound word whereof see chap. 2. v. 2. § 16. Here it is taken in the better sense for that reward which is mentioned before § 130. concerning which Christ saith be that endureth to the end shall be saved Mat. 10. 22. Hereupon Christ himself at the end of his work saith I have finished the work which thou gavest me to do and 〈◊〉 O Father glorifie thou me c. John 17. 4 5. And this Apostle thus I have fought a good fight I have finished my course I have kept the faith henceforth there is laid up for me a Crown of righteousnesse 2 Tim. 4. 7 8. The reward is given at the end of the work as in a race it is given at the Goale and in the battel he that overcometh is recompenced Revel 2. 7. Of the benefit
Rev. 22. 20. And this comparative expression Heaven and Earth shall passe away but my word shall not passe away Mark 13. 31. Among other words this of Christs comming is to be understood See more of the certainty of Christs comming to judgement Chap. 9. v. 2â—… § 137. Yet to assure these Hebrewes of the certainty of Christs comming the Apostle addeth this clause and will not tarry namely beyond the time set down and appoynted by the Father For he hath appointed a day in the which he will judge the world Acts 17. 31. The Greek word translated tarry is ordinarily used for putting off or making delay And that beyond a time appoynted or expected Thus it is used Matth. 25. 5. Luk. 12. 45. In this sense it is here denyed that the Lord will tarry As it is said of the Israelites that the self same day namely at the end of foure hundred and thirty years which the Lord had set down before hand it came to passe that all the host of the Lord went out from the land of Egypt Exod. 12. 41. Even so in the self same day that the Lord hath appointed for his comming he will come and not â—…rry That day cannot be prevented shall not be over-slipt Aâ—… the truth of God is manifested in the accomplishment of all his purposes and promises so especially in this because it is the day of restitution of all things and of giving a just recompence to every one that ever were or shall be See more hereof v. 25. § 82 83 84 85. §. 141. Of the Resolution of Heb. 10. 36 37. Vers. 36. For ye have need of patience that after ye have done the will of God ye might receive the promise Vers. 37. For yet a little while and he that shall come will come and will not tarry IN these two verses is laid down an especiall help for perseverance Vers. 36. This help is 1. Propounded v. 36. 2. Confirmed v. 37. In the proposition is declared 1. The means it self 2. The end thereof The means is in one word patience amplified by the need thereof yee have need of patience The end of this grace is a blessed recompence This end is 1. Generally hinted in this phrase that ye might receive 2. Particularly exemplified In the exemplification is set down 1. The time when they should receive the reward in this word after 2. The ground of the reward About the time is noted 1. Mans Act in this word done 2. The rule thereof Gods will 2. The ground of the reward is in this word promise Vers. 37. The confirmation is taken from the comming of the Lord. This is set out 1. By the time yet a little while 2. By the person who is described by his purpose he that shall come and by his performance This performance is amplified by the certainty of it and that two wayes 1. Affirmatively will come 2. Negatively will not tarry §. 142. Of observations out of Heb. 10. 36 37. Vers. 36. I. PAtience is an help to perseverance For this end it is here brought in See § 135. II. They who have attained some patience have need of more These Hebrews had endured much yet they have need of patience See § 135. III. Patience is a needfull grace So it is here expressed to be See § 135. IV. Patience procureth reward For this end he exhorteth them to patience See § 136. V. Reward is after work done Thus much is expressed See § 136. VI. Gods will is mans rule So it is here laid down to be See § 136. VII Gods will must be practised This word done intendeth as much See § 136. VIII They who observe the condition shall partake of the recompence This word receive intends as much See § 136. IX Gods promise is the ground of mans reward The reward therefore is expressed under this word promise See § 136. Vers. 37. X. Saints sufferings are but short They are a very very little time See § 138. XI The Lord is yet to come In this respect this title He will come is given unto him See § 139. XII The Lord will assuredly come This is plainly expressed See § 140. XIII The time of the Lords comming shall not be put off He will not tarry See § 140. XIV The Lords comming is a strong motive to hold out His comming is here brought in as a reason tending to that end See § 137. §. 143. Of comparing Heb. 10. 38. with Hab. 2. 4. Heb. 10. 38. Now the just shall live by saith but if any man draw back my soul shall have no pleasure in him HEtherto of patience as one means of persevering in the Christian profession another means here followeth which is faith In setting down this means that it might be the better heeded it is produced from the Prophet Habakkuk Chap. 2. v. 4. But so as the Apostle useth his liberty to leave out adde and alter what seemeth fitting to his purpose 1. The Prophet setteth these words the just shall live by his saith in the last place but the Apostle in the first The reason may be this He would first establish them by the promise of life before he terrified them with fear of Apostacy 2. The Prophet adds this affix HIS by his faith but the Apostle leaves it out For the Greek and Latine use to understand such affixes The LXX use another affix or relative pronoun namely MY thus by my faith whereby they make God to be the object of that faith as if the Lord had thus said the just live by that faith wherewith they rest on me 3. Where the Prophet saith his soul which is â—…ifted up the Apostle thus hath it If any man draw back whereby he declareth the wofull consequence of confidence in ones self For this phrase his soul which is lifted up setteth out self confidence which is an occasion of a mans drawing back and falling away which is the main point here disswaded 4. Insteed of this phrase his soul is not upright in him used by the Prophet the Apostle useth this in reference to God My soul shall have no pleasure in him and that to declare the fearfull issue of mans disrespect to God For the Prophets phrase implieth that the backslider is not upright and faithfull with God and thereupon the Apostle inferreth that God can take no pleasure in him Thus we see by this variety of words and order that the Apostle is so far from contradicting any thing in the Prophet as he doth clear his sense and meaning Fitly doth the Apostle infer this testimony The just shall live by faith upon Christs certain comming mentioned in the former verse to shew that through faith in that comming of the Lord the just supports himself and so lives by that faith §. 144. Of righteous or just men OF the notation of the Greek word translated just see Chap. 1. v. 9. § 114. We sometimes translate this same word righteous Chap.
The first particle in our English NOW is the note of an assumption in a syllogism It is the interpretation of the Greek conjunction commonly translated BUT which is used to the same purpose The Syllogism may be thus framed The just live by that which is the substance of things hoped for c. But Faith is the substance of things hoped for Therefore the just live by faith §. 3. Of Faith being the substance of things present OF the Greek word translated substance see Chap. 1. v. 3. § 〈◊〉 and Chap. 3. v. 14. § 152. In general it signifieth that which hath a subsistence or being that which is indeed and so subsisteth Thus it is taken as it is simply considered in it self But as it hath reference to other things it importeth that which giveth a kind of being to that whereunto it hath reference so as believers rest confident thereupon In which respect this word is translated confidence Chap. 3. v. 14. 2 Cor. 9. 4. 11. 17. This property or effect substance is here attributed to faith in reference to the object thereof which are things hoped for Things hoped for are future they are to come But things to come have no present being Quest. How can faith give a being to things that are not Answ. We speak not of a natural being in regard of the things themselves as 〈◊〉 faith did simply make that to be which is not But of a being to the mind of the believer which if we may so speak is a mental being such a being as the believer is confident of as if they had a natural present subsistence This is not a meer imagination but as true as any thing can be For faith resteth on the 〈◊〉 principal and infallible truth that can be namely Gods promise What he promiseth shall without question be accomplished and faith resteth upon it as accomplished That faith giveth a being to things that are not is evident by the Patriarchs 〈◊〉 the promises which they received not v. 13. In Christ are hid all the 〈◊〉 of God and faith is that hand whereby Christ is received Ioh. 1. 12. Now all things tending to life being in Christ that which hath Christ hath all Faith is herein much commended and that 1. By the Excellency of it It is a kind of Creator in giving a being to things 2. By the Necessity of it Our chief happiness is to come as perfection of sanctification full freedome from all misery resurrection of the body eternal life Faith gives a present being to all these 3. By the Benefit thereof Through faith we reap good by things before they are For faith gives not onely a title but a kind of possession of that which we â—…ope for This giveth an answer to those that make temporal blessings the onely ground 〈◊〉 the faith of the antient Fathers and that because Evangelical and Celestial blessings were not then exhibited The Answer is this They hoped for those Evangelical and Celectial truths and thereupon their faith gave a being unto them In this respect the Gospel was 〈◊〉 unto them Heb. 4. 2. Evangelical and Celestial truths were promised before hand now faith giveth so full assent to that which God hath promised as it rests as câ—…nfidently upon it before it be actually accomplished as if it were indeed really accomplished We may therefore conclude thaâ—… the antient Fathers who believed made Evangelical and Celestial truths the object of their faith and rested thereupon A proper object of faith is that which is hoped for and that is not seen as is shewed Chap. 6. v. 19. § 156. In this respect faith is the substance of it and gives a being unto it Thus there is a mutual relation betwixt faith and hope We wait for the hope of righteousness by faith Gal. 5. 5. See more hereof in The whole Armour of God Tract 2. part 7. on Eph. 6. 17. § 3. 5. §. 4. Of Faith an evidence of things not seen THat faith which is the substance of things hoped for is also an evidence of tâ—…ings not seen The noun translated evidence is derived from a verb thâ—…t signifieth to convince Ioh. 8. 9 46. Iam. 2. 9. Thence this noun that is here properly translated an evidence which proveth and demonstrateth things to be so and so Hereby it appeareth that faith doth as evidently convince the soul of the truth of things that are not seen as if they were before a man and he saw them with his eyes Herein lyeth a main difference betwixt faith and sense 2 Cor. 5. 7. By things not seen are meant such as cannot be discerned with the eyes of the body because they are either invisible in their nature or kept some way or other from the eye of the body Of this word see Chap. 2. v. 9. § 7â—… Quest. Wherein lyeth the difference betwixt this fruit of saith and the 〈◊〉 part and this Answ. The former speaks onely of things to come this of things past and present also as well as to come There are many things past and accomplished which are not now seen as the birth of Christ his miracles his death and â—…surrection There are also many things present that are not seen as Christs â—…ting at Gods right hand Angels attending us the souls of just men in Heaven yet faith gives evidence of the truth of all these even such evidence as they are as sure to believers that now live as the things which Christ did on earth were to them who then saw them with their eyes and as the things in Heaven are 〈◊〉 them in Heaven So as faith works assurance This Apostle attributes full â—…rance to faith See Chap. 10. v. 22. § 65. In that the things whereof faith is an evidence are not seen it is evident that Invisibility maketh not things less credible many evidences are given hereof in this Chapter This point is thus expressed to the life Whom having not seeâ—… ye love in whom though ye see him not yet believing ye rejoyce 1 Pet. 1. 8. Christ taketh the point for granted in pronouncing them blessed who have not seen and yet have believed Ioh. 20. 29. Faith comes by hearing Rom. 10. 17. not by sight 2 Cor. 5. 7. we hear of many things that we see not This discovers the deceit of them who so long as they see such and such objects can believe but will believe no further like Thomas who said Except I shall see in his hands the print of the nails c. I will not believe Joh. 20. 2â—… If God give men health peace plenty and all manner of prosperity they will believe him to be their God But if they see no external evidences of his favour they will not believe on him This is the common faith of most 〈◊〉 Herein they take away the difference betwixt faith and sight 2 Cor. 5. 7. It is faiths excellency to raise the soul above sight to
enabled them to do things worthy of good report 2. God gave inward testimony to their souls of his approving them Acts 15. 8. 3. God caused their names and memorable acts to be registred in the everlasting Record the sacred Scriptures Men gave testimony of them both while they lived and after they were dead Such as lived in their time approved and commended them Thus was witness given to Cornelius by those that lived with him Acts 10. 22. and David had honourable testimony given to him by those that lived in succeeding ages The ground of this good report is here said to be faith By it they obtained a good report The Greek preposition IN in faith carryeth emphasâ—…s it implyeth that the ground of all that made them to have that good report which they had was in their faith I will not deny but that the preposition 〈◊〉 may here be put for By as our English doth translate it and so makes it answerable to the many evidences of faith which are set down without a preposition but implying by the case in which it is used as much as this preposition doth By faith Abel c. By faith Enoch c. so in the rest The preposition IN is in other Greek Authors also put for BY It is oft joyned with an instrument or means of effecting a thing So in Hebrew §. 7. Of the resolution of and Observations from Hebr. 11. 2. THE sum of the second verse is A Commendation of Gods antient People The parts are two 1. The persons commended Elders 2. The matter of their commendation Herein consider 1. A testimony given unto them They obtained a good report 2. The ground thereof By it namely by Faith Doctrines I. There were of old men of worth Such were the Elders here mentioned II. Worth of men had due testimony They obtained good report III. Faith especially makes men praise-worthy By it they had their good testimony IV. Faith is a Catholick doctrine The Elders from the beginning of the world had learn'd it and it is continued to these our daies §. 8. Of the meaning of Hebr. 11. 3. Through Faith we understand that the Worlds were framed by the Word of God so that things which are seen were not made of things which do appear THis verse gives another general proof of the vertue and vigour of Faith It is somewhat more general than the former The former was restrained to Elders This is so indefinitely set down as it is extended to all Believers in all ages The persons are not distinctly expressed but comprised under the first person plural of the verb thus We understand The verb translated Understand is derived from a noun that signifieth the mind Tit. 1. 15. It importeth therefore an action of the mind But in that it is here inferred upon Faith it appears that such an act is here meant as is not wrought by the strength of natural reason but by that credence which is given to the Word of God and from a perswasion of the heart concerning the truth thereof The word Faith is here indefinitely used in the dative case without any preposition at all as in the other verses following For there is a rhetorical figure whereby all the distinct commendations of faith in the several instances thereof are set down in the beginning of every clause which setteth down a new instance The word translated Worlds is the same that was used Chap. 1. v. 3. § 18. and taken in the same sense namely for all manner of Creatures Of the worlds it is here said that they were framed Of the derivation and composition of this word see Chap. 13. v. 21. § 172. It implyeth a full and perfect finishing of a thing so as there remaineth no want no defect no imperfection therein Thus much doth the Hebrew word intend in this phrase Thus the Heaven and the Earth were finished Gen. 2. 1. The means of framing the worlds is here said to be the Word of God Some by the Word of God here understand the Son of God who is called the Word Ioh. 1. 1. of whom it is also said that All things were made by him Joh. 1. 2. But there are two different terms in that and in this place used by the Penmen of the one and the other whereby they are distinguished in the Greek though not in our English So as there the Author or Efficient may be set forth here the Means of making the world The term here used was used before and applyed to the providence of God called the Word of his power See Chap. 1. v. 3. § 25. By Gods Word is here meant the manifestation of Gods Will. It is Metaphorically spoken of God and that after the manner of men who ordinarily manifest their mind and will by their word This point that the world was made by Gods word gives proof of Faith and of the vigour thereof For it may be evinced by reason that the world was made Many Philosophers have demonstrated as much by arguments fetcht from reason But that it should be made meerly by the Word of God is a point of faith This is believed because in sacred Scripture it is so revealed From that evidence of faith the Apostle inferreth this consequence So that things which are seen c. Here must be supplyed to make up the sense full and clear the principal verb in the former part of the verse as if it were thus set down So that we understand that things which are seen c. For things were not made because we believe them but because we believe that they were made by Gods word we understand that things which are seâ—… were not made of things which do appear Things seen comprize all visible things whether they be actually seen or no. This is the same word that was used § 4. It is not to be taken exclusively as if it did exclude things invisible For all things visible and invisible were created Col. 1. 16. and that of nothing But because the greatest question is about things visible and such as are seen and because there is the most direct opposition betwixt things which are seen and things which do not appear he fitly useth this phrase things which are seen Thus doth Moses exemplifie the creation of the world in and by things that are seen and these are the things which by Philosophers are accounted to be created The negative in this phrase were not made is to be referred to this verb appear as if it had been thus placed were made of things which do not appear Though they were made yet they were not made of any thing that did or could appear There was no pre-existent matter whereof they were made so as this phrase directly implyeth that the worlds were made of nothing Because the Philosopher could not by natural reason discern how any thing
removed from their former Teacher Gal. 1. 6. Or from one place to another as the Patriarchs were carried out of Egypt into Sichem Act. 7. 16. Here it implyeth both For 〈◊〉 was translated from Earth to Heaven and the mortality of his body was translated into immortality For this end of his translation is thus expressed 〈◊〉 he should not see death The translation here meant was both in body and soul from Earth into Heaven Such a translation as Eliah's was 2 King 2. 11. The distinct manner of translating Enoch is not so punctually set down as that of Eliah's 2 King 2. 11. We read of Christ that he also was taken up body and soul into Heaven but it was after his death and resurrection wherein his ascension differed from the translation of these two Acts 1. 9. These two Enoch and Eliah are the onely instances that have been given of Gods extraordinary power in this kind since the beginning of the world Papists have fabulously recorded much of the assumption of the Virgin Mary but without all warrant Those two before mentioned were before Christs time and that they might be special evidences of the bodies fruition of eternal life together with the soul in Heaven Enoch was in the first age of the world before there was distinction of Iew and Gentile and so an instance of the glorification of body and soul to the whole world To assure them the more thereof while he was on earth he prophesied of the Lords coming to judgement Iude v. 14. Eliah was in that age wherein the partition wall stood between the Jew and Gentile So as he was a special instance thereof to the Church of Israel Christs ascension was yet a more pregnant proof thereof and that to all Nations to the end of the world For as he was seen in his body animated by his soul to ascend into Heaven so after his ascension was he seen in that body to be in Heaven by Stephen Acts 7. 56. And by Paul Act. 22. 14 17. There shall be at the moment of Christs coming to judgement a like but a more universal rapture for all then living shall with their bodies and souls united be rapt up to the judgement seat of Christ. We shall be changed saith the Apostle 1 Cor. 15. 52. changed both in our place and in our condition as Enoch was §. 18. Of Enoch's not seeing death THE translation of Enoch is much amplified by this end thereof that he should not see death This phrase not see death is an Hebraism Death thereby is resembled to an Enemy not seeing to an absolute freedome He should be so far from being taken and seized upon by death as he should not see death death should not come near him Thus it is said of those that have nothing to do with the Kingdome of God they cannot see the Kingdome of God Joh. 3. 3. To clear this a little further Christ useth these two phrases shall never see death shall never tast of death Joh. 8. 51. 52. at the same time as setting forth one and the same thing one expounding the other Not to tast of a thing is to have nothing at all to do with it To â—…ast is the least degree of participation Because that no other but onely those which have been mentioned shall be free from death for it is appointed unto men once to dye Heb. 9. 27. it is said What man is he that liveth and shall 〈◊〉 see death into whose sight death shall not come and seize upon him Psal. 89. 48. The Psalmist excludeth all men except before excepted from the privilege of not seeing death so as it was a singular and an especial prerogative As an evidence that Enoch was taken away in his very body so as his soul onely was not translated and his body left on earth for that had been to be dead but that his body also was translated whereby he was freed from death it is here added that he was not found The Hebrew thus expresseth it and he was not This phrase it put for such as are missing and can hard y if at all be had again being either on earth kept from one as Simeon was in Egypt kept fast from his Father or by death taken away as Iacob supposed Ioseph to be Gen. 42. 36. The LXX interpret that phrase He was not thus He was not found Whom the Apostle followeth well knowing that it fully expresseth the sense of the text For it is probable that they who lived with Enoch missing him did search for him as the Children of the Prophets did for Eliah after he was taken into Heaven 2 King 2. 17. This phrase then sheweth that he was no more on earth nor ever shall be If the living cannot be found amongst the dead Luk. 24. 5. much less can Saints glorified in Heaven be found here on Earth This among other arguments doth clearly disprove the Popish conceit about Enoch and Elias their reservation in the earthly Paradise and their being the two Witnesses that shall oppose Antichrist and be slain Because that which is related of Enoch is extraordinary the Apostle renders such a reason thereof as is enough to stop the mouth of any gainsayer and to work credence in those who bear any respect to God The reason is thus expressed because God had translated him This word translated is the same verb that was before used in this verse and to be taken in the same sense He was translated from a mortal condition to an immortal and from place to place even from Earth to Heaven The Hebrew word used in this point signifieth to take and it is frequently used of taking a person or a thing to ones self as Isaac took Rebekah Gen. 25. 20. Now it was God that thus translated him and took him to himself for God hath power to preserve from death whom he will and to settle any man where he will He hath not tyed himself to those bounds wherewith he hath limited his Creatures Enoch by faith in God was translated and we by faith do understand that he was translated §. 19. Of Enoch's pleasing God AS the Apostle rendred the reason of Enoch's translation to rest in God who translated him so he further renders the reason why God translated him namely because he had pleased God The causal particle FOR demonstrateth as much This is further manifested by the order of setting down this point in this phrase before his translation This noun translation is derived from the same verb that was used twice before It is also used before Chap. 7. v. 12. § 67. Before this act of God Enoch did that which moved God to translate him So much is here expresly set down in the reference of this preposition before and implyed by the verb of the time past had pleased So as in his life time before he received any recompence he did that which was acceptable
to the Lord. Work must be done before reward can be expected See Chap. 10. v. 36. § 136. That which Enoch did is expressed under this phrase pleased God The verb is a compound The simple verb out of which it is compounded signifieth to please Gal. 1. 10. The preposition with which it is compounded signifieth well So as it addeth much emphasis to the word and implyeth that Enoch was very circumspect over himself and carefull in all things to do that which was acceptable unto God that was well to please him This word is used to set out Gods approbation of works of Mercy Chap. 13. v. 16. § 146. Enoch did the rather please God because he walked before God and that continually for so much doth that Conjugation wherein the Hebrew word is expressed imply as is largely shewed in the Saints sacrifice on Psal. 116. 9. § 58. Enoch had God alwaies in his eyes whether he were alone or in company about duties of piety or other affairs Thereby he was moved carefully and conscionably to avoyd what might be displeasing unto God and diligently to do what was agreeable to the will of God To give further evidence to the truth hereof it is said that he had testimony hereof The same verb in Greek is here used that was before used v. â—… § 6. and taken in that sense He had the testimony of Men and God Of Men by bearing witness unto him and highly esteeming him Of God by an inward witness of Gods Spirit in his own Conscience and by Gods approving him Enoch in his life-time prophesied of the coming of the Lord to Judgement Iude v. 14. Whereby it appears that he had the Day of Judgement in his mind and by a consideration thereof he might be the rather moved to seek in all things well to please the Lord. §. 20. Of the Resolution of and Observations from Hebr. 11. 5. IN this verse we have a Reward of Enoch's Faith Hereof are two parts 1. The kind of reward 2. The ground thereof The kind of reward is 1. Propounded in this phrase he was translated 2. Amplified by the End and by the Author of his translation In declaring the End is set out 1. The extent of his translation he was so translated as he should not see death 2. The evidence thereof He was not found The Author of his translation was God who is here named to manifest the truth thereof Because God had translated him In setting forth the ground of his reward is declared 1. What Enoch had done he had pleased God 2. The time when he did it before his translation 3. The evidence thereof he had testimony Doctrines I. Faith bringeth reward By Faith Enoch had the reward here mentioned II. To be translated from Earth to Heaven is a great reward In this sense it is here set down III. The best livers are not the longest livers Enoch was one of the best of the Patriarchs that lived before the Flood yet lived the fewest years of them all IV. It is a great favour to be exempted from death Herein God testified his favour to Enoch V. They who are in Heaven cannot be found on Earth Enoch being translated was not found VI. God can give extraordinary rewards This reward was extraordinary therefore it is said that God translated him VII Work is before reward So much is here expressed VIII They that please God shall surely be rewarded This is here noted as the ground of Enoch's reward IX Who walk with God please him This appears by the Apostle's interpreting Enoch's walking with God to be a pleasing of him X. They who please God shall not want witness Enoch which did so had testimony thereof §. 21. Of pleasing God by Faith Heb. 11. 6. But without Faith it is impossible to please him For he that cometh to God must believe that he is and that he is a Rewarder of them that diligently seek him THis verse hath especial reference to the last clause of the former verse and is a proof of this main point That Enoch by faith pleased God The argument is drawn from the impossibility of the contrary It is impossible without faith to please God Therefore Enoch who had this testimony that he pleased God had faith Faith in this place is to be taken as it was in the first verse and in other verses following and in all those places it is taken as here for a justifying Faith as the effects thereof following in this verse do prove Of this word impossible see Chap. 6. v. 4. § 38. Here it is taken on supposition of mans corrupt nature So corrupt is man in soul and body in every power and part of either and so polluted is every thing that passeth from him as it is not possible that he should of and by himself do any thing that is acceptable unto God but Faith looketh upon Christ applyâ—… Christ and his righteousness and doth all things wherein he hath to do with God in the name and through the mediation of Jesus Christ. Thus man by faith pleaseth God Out of Christ which is without faith it is impossible 〈◊〉 please God This manifesteth an absolute necessity of Faith See the whole Armour of God Treat 2. part 6. on Eph. 6. 16. § 8. of Faith That which is not possible to attain unto is to please God As the English so the Greek word translated to please is the same that was used in the former verse and here taken in the same sense with the same emphasis It implyeth a performance in the agent or him that doth a thing and an acceptance in the object or him to whom it is done That object is here implyed under this relative him which hath reference to God mentioned in the last words of the former verse and in the clause next following in this verse for it is God whom Enoch pleased whereof this verse is made a proof and it is he whom we ought all to please There are four things which must concurr to please God all which are accomplished by faith and by nothing else 1. The person of him that pleaseth God must be accepted of God Unto the pure all things are pure Tit. 1. 15. God had respect unto Abel Gen. 4. 4. 2. The matter that pleaseth God must be agreeable to his will Hebr. 13. 21. The Apostle thereupon exhorteth to prove what is the good and acceptable and perfect will of God Rom. 12. 2. 3. The manner of doing that which pleaseth God must be with due respect to God and that is in these and other like particulars 1. In obedience to God because he hath commanded it In this case we must say as Peter did At thy word I will do it Luk. 5. 5. This is to do it for conscience sake and for the Lords sake Rom. 13. 5. 1 Pet. 2. 13. 2. In humility denying of our selves and all conceit in our selves as he that
is called the Land of promise because it was promised to Abraham and his Posterity Gâ—…e 13. 15. There is an emphasis in this Hebraism Land of promise It implyeth more than if he had said a promised Land For the phrase is exclusive and implyeth that of all the Countryes of the World this especially was promised and thereupon carryeth this title a Land of promise As a man of was a man of might men excellent and eminent therein This being added to the aforesaid effect of Faith sheweth that Gods promise puts vigour to Faith He did the rather abide in that Land because God had promised to give it him Moses doth often inculcate Gods promise to quicken the faith of the Israelites Deut. 6. 3. 15. 6 8. Iosh. 23. 5. Gods promise being the ground of faith as hath been proved Chap. 6. v. 96. it must nourish and strengthen the same This may inform us in one special reason of Faiths fainting which is forgetfulness of Gods promise Heb. 12. 5. Psal. 116. 11. If the Oil fail the Lamp cannot give light Gods promises are hereupon seriously and frequently to be meditated upon that our Faith may continue and increase The emphasis of this phrase the Land of promise implyeth that Gods provision is for the best Though he called Abraham out of one Land yet he brought him unto another which for excellency sake was stiled the Land of promise §. 44. Of Abraham's abiding in a strange Land THE aforesaid Land of promise is also called a strange Country This nâ—…un Country is not in the Greek For this adjective strange hath reference to the former substantive Land and both these words strange Land are joyned together Act. 7. 9. But Land and Country set forth one and the same thing So as the true sense is rendred in our English The adjective translated strange is the same that is turned others Chap. 9. v. 25. § 127. See there That which is strange to one is not his own And he that is in a place which is not his own is in a place strange to him yea such as are not free of a place and thereupon have no right thereto are Strangers Mat. 17. 25. The Land or Country here intended is called strange in a double respect 1. In reference to the Land of his nativity whence he came For herein he had never been before So as for the present it was strange to Abraham 2. In reference to that possession which his Posterity had thereof in and after Iâ—…huah's time Abraham himself and his Son and Grandson abode therein but not as in their own Inheritance For they sojourned among the People of the Land who then were the proper Inhabitants thereof This particle As doth much qualifie that epithite strange He doth not simply say A strange Land but As a strange Land It was strange upon the grounds before mentioned yet because he had a promise of it and his Posterity had the actual possession of it it was but As a strange one He had a true â—…ght unto it which was the gift of the great Possessor of Heaven and Earth who hath all Lands to dispose as it pleaseth him Thus are we that believe on Christ As Strangers in this world and the places of our abode are as a strange Land to us yet have we a good right to that which God by his providence bestows upon us It is further said that Abraham dwelt there The word translated dwelt is a compound of the same simple verb that was before translated soâ—…ed § 4. but with another preposition which intends an abiding in a place and is fitly translated dwelt Though that particle As having reference to Gods promise doth much qualifie the matter yet the Country being to Abraham himself and that all his caâ—…es a strange Country he could not but meet with many difficulties at least he might fear many dangers in regard of the Inhabitants of the Land where he then dwelt Yet his Faith passed over all For Faith overcomes all difficulties and the Historie giveth instance of many that he met withall whereby he was forced twice in a kind to deny his Wife at least to dissemble her both among the Egyptians Gen. 12. 14 c. and also among the Philistins Gen. 20. 2 c. He was also forced to arm all that were able in his House and to get others to joyn with him for rescuing of Lot But in all these difficulties his eye was on God that had promised that Land and so his Faith remained inâ—…cible §. 45. Of Abraham's abiding in Tents THE Mansion-places wherein Abraham is said to dwell are here stiled Tabernacles As in our English so in the Greek the same word is here used that was used before Chap. 8. v. 2. § 5. There see the meaning of the word We usually call the Mansions which are here stiled Tabernacles Tents They are made of Cloth stretched out and held up with poles and fastned with cords and pins to the ground so as they may be soon set up soon taken down and easiâ—…y removed from place to place In these Abraham and such as belonged to him dwelt on these grounds 1. They had no present Inheritance whereon to build Houses 2. They had no assurance of long tarrying in one place For Abraham first came out of Ur in Chaldaea to Haran from Haran he went to Canaan from Canaan to Egypt from Egypt to Canaan again from Canaan to Gerar of the Philistâ—…ns and in Canaan he oft removed from place to place as from Sechem to Bethel thence to Mamre after that to Beersheba to Hebron and to other places In regard of the many and sundry places whither he removed it is said that Abram journeyed in going and journeying Gen. 12. 9. that is he was ever and anon journeying from one place to another There was therefore a kind of necessity of his dwelling in Tents and he was well content therewith for Believers in this world are content with any condition wherein God in this world shall set them The like might be instanced in the other Patriarchs in Moses David and sundry others Pertinent to this purpose is this profession of the Apostle I have learned in whatsoever state I am therewith to be â—…tented c. Phil. 4. 12 13. Of Contentedness see Chap. 13. v. 5. § 62. This kind of habitation shewed that they were as Pilgrims which is more expresly set down hereafter v. 13. §. 46. Of Abraham's sojourning with Isaac and Jacob. FOR further confirmation of Abraham's continuing in that strange Land this clause is added with Isaac and Jacob. This hath reference to his dwelling in Tabernacles The phrase may be extended to the â—…aith as of Abraham so also of Isaac and Iacob In the former respect it sheweth that Abraham continued to dwell in thâ—…t strange Land till Isaac and Iacob were both born Thus the preposition 〈◊〉
having reference to dwelling as if he had said dwelt with Isaac and Iacâ—…b implyeth a long co-habitation which was an hundred years This thus appears Abraham was 75 years old when he came first to Canaan Gen. 12. 4. Isaac was born when he was an hundred years old Gen. 21. 5. 60 years after was Iacob born Gen. 25. 26. Abraham dyed when he was an hundred and seventy five years old Gen. 25. 7. Thus Iacob was 15 years old when his Grandfather Abraham dyed It is probable that so long as Abraham lived Isaac and Iacob were of his Family It is expresly said that Isaac brought Rebeccah into the Tent of Sarah his Mother Gen. 24. 67. Again the foresaid preposition with may have reference to the mind and disposition of Isaac and Iacob In that they did as Abraham their Father he dwelt in Tents all his daies and so did they Thus is this preposition with used in other Authors In this latter sense it implyeth that Abraham so well instructed his Son and Grandson as they were content to dwell as he did and withall it giveth a proof of the faith of Isaac and Iacob who lived their daies in Tents As a ground and reason of their dwelling in this strange Land the last clause is added Heirs with him of the same promise This is to be taken in the largest extent that may be in reference to Abraham Abraham was an Heiâ—… So were they Therefore they are called co-heirs or joynt-heirs For this phrase Heirs with him is the interpretation of one Greek word Of the word Heirs see Chap. 1. v. 14. § 160. The ground that Abraham had for that prerogative namely Gods promise they also had For it is expresly said The same promise or as the emphasis of the Greek articles imply the very same promise Of the promise made to Abraham read Gen. 12. 2 3 7. Of the like promise to Isaac read Gen. 26. 3. and of the same to Iacob read Gen. 28. 13 14. Of this phrase Heirs of promise see Chap. 6. v. 17. § 133. §. 47. Of the City which Abraham looked for Hebr. 11. 10. For he looked for a City which hath Foundations whose Builder and Maker is God IN this verse is declared a recompence which Abraham by faith expected The first particle Fâ—…r sheweth that it is a reason of his abiding all his daies in a strange Land even because he looked for a better place The verb translated looked for is a compound Of the composition and signification thereof see Chap. 10. v. 27. § 96. It implyeth as an hope of attaining a thing so a willingness to tarry and wait for it It is applyed to Christs looking for the utter overthrow of all his Enemies Heb. 10. 13. and to 〈◊〉 waiting for the repentance of the old World 1 Pet. 3. 20. Thus it appears that Faith made Abraham wait for that which he saw not but hoped for Thus it is a proof of the description of Faith 〈◊〉 1. § 3. That which he looked for was a City Of a City see Chap. 13. v. 14. § 138. A City is commonly taken for a distinct place compassed about with Walls and so importeth a place of safety and security Besides Cities use to have many privileges for the benefit of those that appertain thereunto which makes many desire to be free thereof It is here metaphorically used and 〈◊〉 we should straiten the place intended thereby too narrowly that which Abraham looked for is called a Country and expresly said to be an heavenly Country 〈◊〉 16. so as by this City Heaven it self is meant Canaan also which was that Country was a type of Heaven Heaven is stiled a City to set out the excellency and benefits thereof There is a â—…it resemblance betwixt Heaven and a City in these and other like respects 1. A City is a place of safety It useth to be compassed with Walls and Gates 〈◊〉 3. 1 c. In time of invasions by Enemies thither will Subjects fly 〈◊〉 Ier. 35. 11. No place more safe than Heaven 2. A City is compact of many Habitations so Heaven Ioh. 14. 2. 3. A City hath sundry degrees of persons appertaining unto it as Magistrates Offâ—…cers of sundry sorts and Commoners so in Heaven is God the Father Son and Holy Ghost Angels and Saints 4. In a City useth to be all manner of provision and other usefull commodities so in Heaven nothing is there wanting that is needfull and usefull 5. A City hath Statutes and Orders for the better government thereof so in Heaven as is evident by this clause of the Lords Prayer Thy will be done on 〈◊〉 as it is in Heaven The Lords will is perfectly done in Heaven 6. A City hath particular Privileges and Immunities This is implyed in this promise of Christ I will write upon him the name of the City of my God Rev. 3. 12. 7. None but Free-men may trade and keep open a Shop in a City thus nonâ—… shall have any thing to do in Heaven but they which are written in the 〈◊〉 Book of Life Rev. 21. 27. These are inrolled as Free-men in the Records of the Heavenly City This sheweth that Abraham had good cause to abide for a while in Tents seeing he had a City whereunto he looked and for which he hoped That we may be content to abide in that place wherein God setteth us on Earth let us make this City our hope and look to it and seek to enter into it Let us make our â—…reedome sure unto us and get our names to be inrolled therein Meditation on this City may be a good comfort and stay to such as in this world are without house and home This also giveth unto us just cause to enquire after the Statâ—…tes Orders and Oâ—…dinances of this City that we may conform our selves thereto §. 48. Of having Foundations THE foresaid City is described by the stability of it in this phrase which hath Foundationâ—… Of the divers acceptions of the word translated Foundation see Chap. 6. 〈◊〉 1. § 6. A good Foundation maketh an Edifice firm and stable in which respect Christ setteth forth an House that cannot be overthrown by winds floods or rain to a House well founded or set upon a good Foundation Matth. 7. 24. 25. To amplifie this point the more the plural number is here used Foundations This number is oft used for emphasis sake as mercies of God Rom. 12. 〈◊〉 Multitude of tender mercies Psal. 51. 1. Christ maketh mention of many Mansions in Heaven Ioh. 14. 2. This plural number implyeth that none of them are without Foundations This City and the Mansions therein are thus set out with Foundations in opposition to the Tabernacles or Tents wherein Abraham and the other Patriarchs dwelt while they were on Earth They were movable and might be carried from place to place and might be pulled down or overthrown yea 〈◊〉 they were corruptible
is the wisdom of God as he will not use his power further than may be 〈◊〉 He best knoweth when Peace when Trouble when Ease when Pain when Lâ—…berty when Restraint when Life when Death is fittest Isa. 28. 24. c. Yea such is the goodness of God as that shall be an ingredient in all his dealings with his children We know that all things work together for good to them 〈◊〉 love God Rom. 8. 20. In these and other like grounds we see just cause to submit to the good pleasure of God even in suffering Hereof see more § 88. in the end and Chap. 5. v. 8. § 48. §. 96. Of reasoning with ones self about the grounds of Faith Heb. 11. 19. Accounting that God was able to raise him up even from the dead from whence also he received him in a figure THe inward ground or reason of that great evidence which is before given of Abraham's faith is here noted to be a perswasion of Gods power in raising the dead The word translated accounting implyeth a reasoning or discoursing with ones self about a matter It is derived from a noun that signifieth both speech and reason 1 Cor. 2. 1. 1 Pet. 3. 15. And also an account Luk 16. 2. This verb is thus interpreted they reasoned Mark 11. 31. Here it 〈◊〉 that Abraham seriously consulted with himself about the seeming difference betwixt Gods promise and Gods command but holding this for an 〈◊〉 pâ—…inciple that Gods promise should be accomplished and in his reasoning meditating on Gods infallible truth unsearchable wisdom incomprehensible mercy almighty power and other divine properties this cometh to his mind if there be no other way for accomplishing Gods promise but that which is extraordinary he will work a miracle rather than fail of his promise God will raise Isaac from the dead for he is able so to do Abraham did not simply and absolutely believe that Isaac should be raised from the Dead for he had no promise so to believe and the Text saith not that he accounted that God would raise him but that he was able so to do Fitly therefore doth the Apostle insert this copulative conjunction and which in this place carrieth emphasis and is well translated even as if he had said Abraham believed that though Isaac were offered up and burnt to ashes yet even then could God raise him up again This then is the intendment of Abraham's consultation and resolution with himself that God would some way or other accomplish his promise concerning Isaac Thus much is evident by this answer of Abraham to his Son God will provide himself a Lamb for a burnt offering Gen. 22. 8. Not that he knew what would fall out but that he knew and believed that God could and would work above that which he himself could imagin Now because Abraham made full account to sacrifice his Son and being sacrificed he must needs be raised from the dead that in him the promised seed might be called therefore he believed that God was able to raise him up even from the dead By this account or reasoning which is here noted of Abraham the Apostle giveth us to understand that a due discourse of the minde on the grounds of Faith doth much establish faith The Apostle doth largely exemplify this in Abraham's faith concerning the birth of Isaac when he and his wife were both old Rom. 4. 19 20 21. So Iacob Gen. 32. 9. 10 11 12. So Moâ—…es Exod. 32. 10 12 13. So Ioshuah Josh. 7. 7 8 9. So David oft in the Psalmes discoursing of Gods promises of his mercies of his power of his truth and of his former works and pleading them before God was much strengthned in faith A due discourse and meditation brings to mind and memory the grounds of faith Whil'st those grounds are fresh in memory they work on the heart and by affecting the heart the soul is setled and quieted and a settled and resolved soul adds much to the vigor of faith This directeth such as are well instructed in the grounds of faith seriously and frequently to meditate thereon See more hereof in the whole armour of God on Ephes. 6. 16. Of Faith Treat 2. part 6. § 71. This doth more specially direct Christians in time of temptation when the soul is heavy and perplexed with doubts and fears to reason with themselves as if they had to doe with others and by arguments to endeavour to convince the soul of those sure grounds which the word affordeth for setling our faith on God Hereof see the Churches Conquest on Exod. 17. 11. § 43. 7. §. 97. Of resting on Gods power for strengthning of faith THat which Abraham in his reasoning did especially fix upon for strengthning his faith was Gods power which is thus expressed that God was able For Gods power is an especial prop to faith The faith of Saints hath in all ages been much strengthned hereby Rom. 4. 21. Dan. 3. 17. and 6. 20. This therefore hath been pressed to that end Gen. 18. 14. Luk. 1. 37. Ier. 32. 27. Mar. 10. 27. Consideration of Gods power is an especial means to remove all stumbling blocks that lye in the way of a believer and to take away all doubts and feares If travellers be well guarded if Souldiers have a good convoy if men be in a sure Castle they will not fear Gods power is the best guard the safest convoy and surest castle that any can have Quest. May a believer so rest on Gods power as to expect what God is able to do Answ. No. God is able to do more than ever he will Matth. 3. and 26. 53. Besides Gods promises are the proper ground of Faith We have no ground to expect more than God hath promised though God be able to do more Quest. How then is Gods power a prop to Faith Answ. It assureth that God who is able will do what he hath promised though Heaven and Earth seem to make against it This doth more particularly direct us how to fix our meditation on God for strengthening our faith and that among other divine excellencies on the power of God See more hereof in the whole armour of God on Eph. 6. 16. Treat 2. Part. 6. Of Faith § 26. §. 98. Of Faiths prescribing nothing to God THE Apostles indefinite expression of the ground of Abraham's faith in this phrase that God was able giveth evidence that faith prescribes nothing to God it rests upon this that God is able to make his word good Abraham prescribed nothing when he said God will provide Gen. 22. 8. Nor Iehosaphat when he said to God Our eyes are upon thee 2 Chro. 20. 12. Nor Daniels three companions when they said Our God is able to deliver us Dan. 3. 17. Nor Christ when he said Not as I will but as thou wilt Matth. 26. 39. 1. Faith works in a man such an esteem of God as it perswades the Soul that God is the wisest
hundred-fold of that which he sowed and he waxed great and he had such possessions as the Philistims envied him Gen. 26. 12 13 14. 4. He lived more quietly and had more rest than the other two Patriarchs He was not forced from place to place as the other were We read only of his being forced by famin to go to Gerar. Gen. 26. 1. 5. Fewer failings are noted of Isaac than of either of the other two We read only of the weakness of his faith in dissembling his wife Gen. 26. 7. And of his overmuch indulgency to his prophane Son Esau Gen. 27. 3. Indeed his name after his death was least spoken of I take the reason to be this That he neither was the first root as Abraham was nor had immediatly issuing from him the heads of the twelve Tribes as Iacob had §. 105. Of Isaac's faith in blessing his Children THe act whereby Isaac manifested his faith is expressed in this verb Blessed Of the composition and various acception of this verb Blessed see Chap. 7. vers 1. § 12. It is here taken for a Prophetical prediction and paternal confirmation of the future estate of his Children This act of Isaac was partly extraordinary as he was a Prophet like to his Father Gen. 20. endued with an extraordinary spirit whereby he could certainly foretell what should befall his children in future ages it was also partly ordinary which he did as a father and that by desiring and praying for the good of his Children The extraordinary giveth proof that true faith puts on beleevers to make known the minde of God howsoever it may seem pleasing or distastfull to men Isaac in his Fatherly affection had a great mind to confer the main blessing upon his eldest Son Gen. 27. But God by a special instinct revealed unto him that Iacob should have that blessing accordingly he blessed the yonger His faith moved him to deny himself in yielding to the Lord. This act of Isaac as he was a Father and blessed his Children giveth instance that it is the duty of parents to bless their Children See more hereof in Domestical duties Treat 6. Of Parents § 59. By just and necessary consequence it will hence follow that Children ought ought to seek their Parents blessing Hereof also see Domestical duties Treat 5. Of children § 9. §. 106. Of Jacob and Esau's name relation and different blessing THe parties blessed are set down by name Iacob and Esau. The name Iacob is derived from a noun that signifieth an Heel He was so called because in coming out of the womb he held his Brother by the heel Gen. 25. 26. The verb whence that noun is derived signifieth to Supplant or to trip down which is oft done with the heel hereupon this notation of Iacobs name is confirmed by these words of his brother Is he not rightly called Iacob for he hath supplanted me these two times c. Gen. 27. 36. So as this name Iacob signifieth a Supplanter Two notations are given of Esaus name one is taken from an Hebrew word that signifieth Haire or Hairy In this notation there is a transmutation of the two first letters and a taking away of the last letter It is said that Esau was an Hairy man Gen. 27. 11. and thereupon this notation of his name is given The other notation is taken from an Hebrew verb which signifieth to Make and they say that he was called Esau because he came out of the womb as a full made man or as a grown man full of hairs on his body Hee was also called Edom which signifieth red Gen 25. 25. And this both in allusion to the colour with which he came out of his mothers womb and also in reference to his disposition which was bloody and cruell Yea also the name Edom was given by way of derision in reference to the colour of the broth for which he sold his birth-right Gen. 25. 30. Thus we see how both their names were fitted to occasions See more hereof in Domest duties Treat 6. Of parents § 20. These two children were brothers coming out of the same womb They were of the same father and mother twins and that of one birth onely one came out before the other namely Esau and in that respect was counted and called the Elder Gen. 27. 1. Thereupon the birthright belonged to him till he sold it for a song as we say even for a mess of broth or as the Apostle expresseth it for one morsell of meat in which respect he is stiled Prophane Heb. 12. 16. Though Esau were the elder yet is Iacob set before him for he was a gracious son and in Gods account more honorable than his elder brother for grace adds more honour than all outward privileges and dignities can do Hereof see more ver 4. § 11. Both these sons though they were of different dispositions are here said to be blessed by their Father but with different blessings The father neither did nor would bless the prophane son with that blessing wherewith he blessed his pious son whereupon he saith I have blessed him meaning the yonger yea and he shall be blessed Gen. 27. 33. But Esau was blessed with temporal blessings Iacob with temporal and spiritual also Thus there are blessings for all of all sorts Hereupon it is said that God satisfieth the desire of every living thing Psal. 145. 16. And our Heavenly Father is said to cause his Sun to rise on the evill and on the good Matth. 5. 45. In this respect the Living God is said to be the Saviour of all men 1 Tim. 4. 10. This the Lord doth to manifest his bounty and to try if wicked ones may be wrought upon by mercy and by consequence to aggravate their just condemnation 1. Christ teacheth us herein to set our heavenly Father before us and to bless them that curse us Matth. 5. 44. 2. This teacheth us to put difference between blessings and not to rest upon Gods Fatherly love in that he doth bestow temporal blessings upon us These may be given in wrath and taken away in wrath as a King was given to Israel and taken away from them Hos. 13. 11. They are spiritual blessings that are the sure evidences of Gods Fatherly favour §. 107. Of Isaac's faith about things to come THe subject matter whereabout Isaac blessed his two sons is expressed in these general tearms concerning things to come These things to come had respect to the posterity of both these The posterity of both of them were blessed with temporal blessings in these phrases The dew of heaven and the fatness of the earth and plenty of corn and wine Gen. 27. v. 28 39. There was this difference that Iacob's posterity should be Lords over Esau's which continued from David's time 2 Sam. 8. 14. till the reign of Ieroboam 2 King 8. 20. when the posterity of Esau brake the yoak from
21 15 16 17. For true saving grace cannot be utterly lost See more hereof Chap. 3. v. 12. § 132. c. This is a great enforcement to such as by any occasion have fallen from grace and grieved Gods good Spirit thorowly to repent thereof and to turn to their God again §. 203. Of Samsons kind of death THE last act of Samson was the greatest and best It was the greatest evidence of his faith and the most profitable to Gods Church Yet out of it a double question ariseth 1. Whether it were a lawfull act 2. Whether the like may lawfully be don by others His act was this that he pulled down a great house where he was upon himself and upon the enemies of the Church which were in and upon that house Iudg. 16. 27. c. This personal act was in it self as he did it lawfull For 1. He did it with true devotion and invocation of Gods Name Iudg. 16. 28. So true so hearty so intire was his devotion as God had respect thereto even as he had to his Prophet Iona. 2. 2. 2. He did it with a true and stedfast faith For it was his last act and he is here brought in as a pattern of faith Of him as well as of others it is said These all having obtained a good report through faith c. v. 39. 3. He did it by vertue of his vocation and function which was deputed to him from his mothers womb Iudg. 13. 5. Which was to deliver Israel out of the hands of the Philistines If a valiant Souldier should cut asunder a post of a bridge whereon an Army of enemies stand though the bridge should fall upon himself yet he did but what his calling required 4. He did it with a well composed mind not in any such passion or perplexity of mind as self murderers do It was a zeal of Gods glory love of the Church of his and of his own Country due and just revenge on the Churches enemies and a recompence of his former folly 5. He did it with a special warrant which was the immediate and extraordinary motion of Gods Spirit He did it with such a Spirit as Elijah did when he called for fire upon the Messengers that came to apprehend him 2 King 1. 10. 6. He did it as a type of Christ. Hereof see § 206. §. 204. Of self-murther COncerning the second question § 203. whether the like may be lawfull in others a negative answer must be given unless they have such a Spirit This answer of Christ Ye know not of what manner of Spirit ye are of Luk. 9. 55. is perâ—…inent to the point in hand Self-murther is in it self a capitall and damnable sin For 1. It is apparently against the very letter and sense of the morall Law Exod. â—…0 13. 2. It is against the rule of Charity For this phrase Thou shalt love thy neighâ—… as thy self Math. 22. 39. sheweth that a mans self is the rule of loving 〈◊〉 For a man therefore to destroy himself is to break the very rule of 〈◊〉 3. Divine revenge is expresly threatned against it For this distinction of Gods requiring blood at the hand of man and at the hand of every mans brother Gen. 9. 5. sheweth that God will require that blood which one man 〈◊〉 of himself as well as of his brother 4. Self-murther is the highest pitch of tempting God This was it which the Devill assayed to bring Christ unto Matth. 4. 6 7. It provoketh God to let the 〈◊〉 sink into hell or in an unusuall and strange manner to save it 5. It is a presumptuous usurpation of Gods prerogative unto whom belong the issues of death Psal. 68. 20. 6. It is a preposterous prevention of Gods call thrusting a mans self out of that place wherein his Lord hath set him 7. It setts a dam against Gods mercy for who can tell if God will turn and 〈◊〉 and turn away from his fierce anger that we perish not Jona 3. 9. But self 〈◊〉 give judgment against themselves as if they knew that God would not turn away from his anger 8. It is a violent preruption of the place time and means of ones own repenâ—…ance The place is a body animated by the soul a dead carcass cannot reâ—… The time is this life Heb. 3. 13. The means are Gods Word Christian conference Invocation and such like whereof the Self-murtherer depriveth himself 9. It is against the most principal principle of nature which is to preserve its own being 10. It is against that remainder of Gods Image which is reserved in man â—…y vertue whereof sundry of the Heathen Philosophers and others have condemned it The Roman Orator excludes them out of heaven The prime of Roman Poets placeth them in hell wishing that they might be on earth to enâ—…ure any want or hard labour §. 205. Of the future estate of self-murtherers A Question is moved of self-murtherers whether there is any hope of their salvation or no. Answ. 1. All the instances that the Scripture giveth of self-murtherers are branded for Reprobates as Saul Achitophel and Iudas 2. We have as little ground of hope for them as for any 3. The order of the Church in denying them Christian buriall imports as much 4. The very Heathen had such a Law which forbid their buriall Yet because the wayes of the Lord are unsearchable and the mercies of the Lord infinit and the work of his Spirit unconceâ—…vable For at the moment of death the Spirit can work Faith and repentance we cannot we may not pass a peremptory sentence on them Pretences alledged for the hope of the salvation of many of them are these 1. They may be distracted in their witts Answ. Such are not to be accounted self-murtherers Our Law doth acquit such 2. They do it to avoid sin or to prevent such Tortures as they fear may draw them from the profession of the true Faith Answ. 1. They are undue pretences For 1. No evill is to be done upon pretence of good Rom. 3. 8. 2. A meer passive evill is not sin 3. The pretended evill may by the Divine Providence be prevented 4. The remedy used is the worst of evills It is like the Flounders leaping out of hot water into flaming fire The pretence of preventing torments that might cause Apostacy implieth Pusillanimity and Infidelity As if God could not prevent or mitigate or give sufficient Strength Courage and Comfort in all Tortures 3. Some pretend an hastning of their heavenly glory thereby Heathen Authors give instances hereof namely of Cleambrot us and Cato Answ. That is no way to hasten but for ever to exclude ones self from heavenly glory 4. Some thinking to give evidences of their salvation set down the confidence they have in Gods mercy and leave it written in their pocketâ—…s that it may be seen by Survivers Answ. It is a plain mockage of God to crave
high and heavenly as clouds are above in the Heavens and contain those waters which are said to be above the firmament Gen. 1. 7. 2. Their effects Clouds by the vain which they distil make the earth fruitfull they also cool it Thus do the forementioned witnesses make the Church fruitfull and comfort it 3. Their end We read of a Cloud that guided the Israelites in their way Numb 9. 15. c. Thus those witnesses guide the Church in the right way to the heavenly Canaan 4. Their number For a Cloud containeth much water in it even an innumerable company of drops I suppose that this last respect is most especially intended by the Apostle Thereupon he addeth this epithite compassed about This implieth a thick cloud that covereth the whole face of the sky So as wheresover we look this cloud appeareth The Greek word translated compassed about is the same that is used Chap. 5. vers 2. § 12. There is shewed in what respect it is used Thus it appeareth that we need not seek far for examples they are every where before our eyes we cannot know them from this cloud To amplifie this point the more he premiseth this pronoun of an admirable number so great whereof see Chap. 1. vers 4. 39. Well might he here insert the word because the like Catalogue and number of witnesses is not to be sound together in any other place of Scripture yet here and there many more like examples are registred For since the beginning of the world the multitude of believers hath been very great see vers 32. § 192. Of the aforesaid great compassing cloud it is expressed to be for us that is for our use and benefit for our learning that we should follow them So as the lives of former Saints are for our imitation see more hereof Chap. 13. v. 7. § 100. c. Doctrines I. VVorth of men hath alwayes had its due testimony This ariseth from this phrase obtained good report see § 274. II. Faith especially makes men praise worthy Good report is here said to be through Faith see § 274. III. All that are praise worthy have their due Thus much doth the Apostle here expresly affirm These all see § 274. IV. Praise worthy men are a choice sort This particle of reference These imports as much V. Christ is the prime promise see § 275. VI. Gods promise is the ground of believers hope This is here taken for 〈◊〉 in the word Promise § 275. VII It is a great priviledge to receive a promise Herein Christians are preferred before Jews see § 275. VIII Saints under the Law had not the fruition of Christ. This is it that is here denied unto them in this phrase They received not see § 275. IX God is the author of the difference betwixt men So he is here expressed to be see § 276. X. Gods own providence moveth him to order matters as he doth see § 276. XI Gods provision is to the better This phrase Provided some better thing intends as much see § 276. XII The better things are reserved for the Christians Church The Christian Church is intended under this phrase For us see § 277. XIII Saints before Christ exhibited had not then actually sufficient 〈◊〉 to perfect them This is implied under this phrase not made perfect see § 278. XIV The perfection of those who died before Christ exhibited depended on the means which we enjoy see § 280. XV. God would have all in all ages to 〈◊〉 perfected by the same means see § 280. §. 4. Of removing impediments UPon the forementioned number of witnesses the Apostle inferreth a duty on us Christians about running our race for the better effecting whereof he premiâ—… certain means to help us in our Christian race which are in generall the reâ—… of such things as might hinder us in our Christian course This in generll is implyed under this word lay aside In the Greek it is set down with a partiâ—… thus laying aside implying thereby a necessity of using this course in 〈◊〉 we cannot well run our race except we lay aside such things as will otherwise under us in onr Christian course This phrase lay aside is the interpretation of one Greek compound word which properly signifieth to put from one It is used of those 〈◊〉 put off their clothes and lay them down Act. 7. 58. but most frequently it is â—…aphorically applied to the putting off and casting away of the old man and the severall corrupt lusts thereof Thus I find it five times used besides this place as 〈◊〉 4. 22 25. Col. 3. 8. Iam. 1. 21. 1 Pet. 2. 1. That which is here intended under this removall of impediments is the constant 〈◊〉 of the Prophets Isa. 1. 16. Ier. 4. 4. of Christ himself Matth. 5. 29 30. 〈◊〉 of his Apostles 2 Cor. 7. 1. 1 Pet. 2. 1. All skilfull Artists take this course for the better effecting of that good which 〈◊〉 intend Physicians use to give preparatives Chirurgions will first draw out 〈◊〉 sesâ—…ring matter from a wound husbandmen will root out Briars Thorns Broom 〈◊〉 such like hindrances of good seed Else all labour is lost Thus much Christ implieth by his double repetition of 〈◊〉 phrase It is profitable for thee that one of thy members should perish and not thy 〈◊〉 body should be cast into hell Matth. 5. 29 30. 1. This manifesteth a reason that men do make no better progresse in their Christian course Impediments are not removed 2. This teacheth us diligently to search and wisely to observe what stumbling blocks lie in our way that they prove not like the wounded body of Amasa in the midst of the high way which made all the people stand still till he was removed â—… Sâ—…m 20. 12. When impediments are found out they must be utterly abandoned they must according to the notation of the Greek word be put from us for it is compounded of a verb that signifieth to put and a preposition that signifieth from As this word is applied to the old man and the severall lusts thereof it signifieth â—…orow casting them off Christ sets this forth under these phrases of plucking out 〈◊〉 off and casting from one It is an egregious point of folly to dally with temptations such are like the fly that is soon burnt with the Candle §. 5. Of burdens to be cast off THe first impediment here mentioned is called a weight The Greek word is not else-where in the New Testament used It signifieth any thing that lyâ—… heavy on a man so long as such a burden lieth on him he cannot be free to go or run as otherwise he might be Herein the Apostle alludeth to the metaphor following of a race If a man be to run a race he will be sure to suffer no burden to ly upon his back but he will cast it off from him He will not run in a long side-coat which may
end Hereof see more Chap. 3. v. 12. § 133. 2. This cannot but much encourage us against our own weaknesse and manifold temptations whereunto we are subject that he who is the Author of our faith is also the finisher thereof 3. This giveth proofe of that sufficient help which we may have from Christ to finish our course aright For he that is the Author of our faith and sets us in the way is also the finisher thereof so as he will uphold us till he brings us to the end thereof What can more be desired then to be brought into the right way and to be enabled to hold ouâ—… unto the end Christ is not only as other Saints a Companion in our way with us nor yet only as a Guide to go before us and shew us the right way but an Helper and Supporter enabling us to run and finish our race §. 15. Of Christs setting joy before him THe more to encourage us in our Christian race to look unto Iesus the Apostle further setteth him forth in those things which he did as a patterne for our imitation in these words he endured c. Of imitating Christ See Chap. 13. v. 13. § 132. For our greater encouragement and better direction for following Christ the Apostle premiseth that which Christ aimed at in his sufferings and whereby he was encouraged the more cheerfully to endure them in these words for the joy that was set before him The preposition translated for is of a different signification 1. It signifieth instead or in the place or room as where it is said Archilaus 〈◊〉 instead of Herod Matth. 2. 22. And thus Will he for a fish give him a serpent that is instead of a fish Luk. 11. 11. Thus do many take this phrase grace for grace John 1. 16. one grace instead of another They who thus take it here give this interpretation of it Christ instead of that glory which he had in heaven voluntarily â—…umbled himself to earth and there 〈◊〉 the Crosse and despised the shame In the generall this collection is a truth and the phrase simply considered in it self may well beare it It is expresly set down Phil. 2. 6 7 8. 2. It implyeth a finall cause and here setteth down the prize which Christ aimed at â—…n enduring the crosse and despising the shame That here it is so taken is evident by these reasons 1. This preposition is frequently so used as Eph. 5. 31. Matth. 20. 28. And so it may be taken in the 15. verse of this Chapter 2. The participle here used set before is the same that was used v. 1. § 10. 3. The correspondency of this pattern of Christ with that former pattern of Saints doth further confirm the point 4. The great encouragement that we may hence have in running our race For by this joy set before Christ we may know that we also have a joy set before us Thus this shewes that Christ by having his eye set upon the joy which should follow upon his sufferings was thereby encouraged to endure what he did For with the nature of our infirmities he assumed the infirmities of our nature In this respect it is said that he trusted in God Chap. 2. v. 13. § 119. On this ground it is said that an Angel appeared to him in his Agony strengthening him Luk. 22. 43. This is a good warrant unto us to have an eye upon that recompence which will follow upon all our undertakings and sufferings in that course whereunto God calls 〈◊〉 See hereof Chap. 6. v. 18. § 149. and Chap. 11. v. 26. § 146. §. 16. Of that joy which Christ set before him THat end which Christ especially aimed at is here stiled Ioy and is derived from a verb that signifieth to rejoyce or be glad Ioh. 11. 15. This grace of joy or rejoycing is set down under another Greek word Chap. 3. v. 6. § 63. There is distinctly shewed what rejoycing is and what joy is Here joy is taken in a very high and transcendent degree As 1. For all that glory which Christ left when he descended into the lower parts of the earth Eph. 4. 9. Therefore a little before his ascension thereunto he thus prayeth O Father glorifie thou me with the glory which I had with thee before the world was John 17. 5. 2. All that was added by the work of redemption as 1. A clearer manifestation of Gods divine properties 2. The exaltation of his human nature 3. Mans redemption and Salvation following thereupon 4. The praises that through all Ages should be given to him 5. The preaching the Gospel through the whole world These and other particulars like to these are expressed under this title joy In foure respects 1. In opposition to the Crosse and shame which were very bitter and grievous 2. In regard of that true and great joy which that glory did give in it self For he was to be ever before his Father in his presence at his right hand Psal. 16. 11. 3. In regard of that joy and delight which Christ took therein The very expectation thereof was very joyous Psal. 16. 9. Much more the fruition 4. In regard of the joy which it bringeth to all that are given him of his Father Heb. 3. 16. By this we see that Christs crosse and shame had joy appertaining to it even while he was on earth The place and time of his suffering and shame Iesus reioyced in spirit Luk. 10. 21. This was foretold Psal. 16. 9 10. Christ cheerfully enduring the one and the other giveth further proof hereunto By this we are enformed in sundry remarkable points such as these 1. The kind of Saints sufferings Thâ—…y are herein like to Christ. Therefore Christ biddeth them to rejoyce Matth. 5. 12 So his Apostle 1 Pet. 4. 13. On this ground they have rejoyced Acts 5. 41. 1 Pet. 1. 6. 2. The difference betwixt Saints and others sufferings Saints suffer as memberâ—… of Christ with him and for him and in that respect have joy accompanying them Others sufferings are not so 3. The difference betwixt faith and sense What is grievous to sense is joyous to faith 4. Gods tender care over his Son and all that belong unto him Though in wisedome he see it meet to make them fulsompotions and to swallow bitter pills yet he so sweetens them as they willingly and joyfully take them 5. The reason why so many shrink from the Crosse or faint under the burthen of it and why they are troubled at shame Surely it is want of a due apprehension of this joy They are either ignorant of it or believe it not or regard it not or do not well poyze the one with the other the Crosse and shame with the joy They walk by sense and not by faith §. 17. Of Christs Crosses THe things which moved Christ to set the foresaid joy before him were two Gross and Shame A Crosse properly taken
because he is stiled the Lord. But though this be not excluded yet so generall a phrase is not to be restrained to one particular For in a larger extent the Lord may in some measure bee seen with both the eyes of the Soul Understanding and faith in this world and the world to come In this world The Lord is seen in his holy ordinances as his word and Sacraments Prayer and praising him in which being duly performed the soul is as it were wrapt out of the body and presented before God contemplating him Yea further in this world the Lord is seen by an experimentall knowledge of hiâ—… grace and favour to believers and by an assured faith and confidence which is so clear and evident as if they did see Gods face That which is seen to the eyes of the body cannot be more sure In the world to come the Lord is seen by an apprehension and sensible fruition of Gods glory and favour so far as the creature is capable of §. 78. Of the honor and benefits of seeing God THe foresaid point of seeing God giveth evidence of the great and good respect which God beareth to man though God be invisible incomprehensible yet he is pleased to afford means whereby man may see him Among the Persians and other Heathen it was accounted an high honour to be admitted to see the Kings face Hest. 1. 14. and 5. 2. But what was that to the seeing of the Lord of heaven and earth It is one branch of that which the Apostle stileth a great mystery that God was seen of Angels 1 Tim. 3. 16. What is it then to be seen of sons of men Moses desired this as an especiall evidence of Gods favour Exod. 33. 18. and Iacâ—…b as a testimony of his high account thereof and as a memoriall to all posterity of that favour named the place where he saw God Peniel that is the face of God Gen. 32. 30. This honour and favour have all true believers This honour is the greater in regard of the many benefits which flow from thence both in this life and the life to come In this world sight of God 1. Makes men fearfull of sin and that not only in the sight of men but also in secret where they see God Gen. 39. 9. Herein lieth a main difference betwixt the unholy and holy God seeth them both but the unholy see not God as the holy do 2. It maketh men carefull to please God instance Enoch Gen. 5. 24. Heb. 11. 5. 3. It imboldneth against all that man can do and maketh Saints endure any thing Heb. 11. 27. For by seeing God they are assured to have sufficient assistance and seasonable deliverance 4. It much encourageth and comforteth even in death it self witnesse the case of Stephen Act. 7. 55 56. 5. It assureth us of a blessed resurrection In the world to come that sight which Saints shall have of God will possesse and fill their souls with all the content joy and delight that possible can be Psal. 16. 11. and 17. 15. It is therefore stiled a beatificall vision The sweetnesse the fullnesse the hapinesse thereof no tongue can expresse no heart can conceive The souls of the glorified Saints are ravished therewith This is it whereof most truely it may be said Eye hath not seen nor ear heard neither hath entred into the heart of man the things which God hath prepared for them that love him 1 Cor. 2. 9. §. 79. Of holinesse as a qualification of them that see God THe aforesaid honour of seeing God is not common to every one It is proper to holy ones Christ himself termeth those that were made partakers of this honour pure in heart Matth. 5. 8. which is all one as holy All who in Scripture are noted to see God as Iacob Gen. 32. 30. Moses Exod. 33. 23. Isa. 6. 5. Ezek. 1 29. Dan. 7. 9. and 10. 5 c. God himself is holy This they who best know God do with much earnestnesse professe Isa. 6. 7. Rev. 4. 8. I will not deny but that this trebling of the word â—…oly 〈◊〉 â—…oly may have reference to the three Persons yet withall and that most especially to the infinite excellency of Gods holinesse Now nothing makes us so like to God as holinesse Nothing makes us so amiable in his sight and so pleasing unto him as holinesse This therefore must needs be an especiall means to move God to afford us accesse to himself to come into his presence and to behold his face Hesters beauty pleased Ahashuerah therefore she had accesse to him Hest. 5. 6. No beauty no deckings can make any Woman so gracious in mans eyes as holinesse makes Saints in Gods 1. This doth much amplifie the benefit of holinesse Whereof see Chap. 1. v. 1. § 2. This is a good incitation to labour after holinesse even because it is the means of seeing God Hereof see more Chap. 3. v. 1. § The greater care ought to be taken hereabouts because of the absolute necessity thereof This is two waies set down in my text and that by two negatives The first denies the thing Without holinesse God cannot be seen The second denies the persons No man of what rank and degree soever he be can without holinesse see God There are in the Greek these three negatives not without no man Of the emphasis see Chap. 13. v. 5. § It is said concerning heaven that there shall in no wise enter into it any thing that defileth Rev. 21. 27. but unholy ones defile This the Apostle referreth to the judgment and conscience of men themselves thus Know ye not that the unrighteous shall not inherit the kingdome of God 1 Cor. 6. 9. There is such an infinite distance betwixt the holy God and unholy men so as these can no way come to see him 1. This manifesteth an absolute necessity of holinesse It is as necessary as to see God but in the sight of God consisteth our happinesse A man were better not be thâ—…n not be happy 2. This manifesteth the great damage which unholy persons bring to themselves they deprive themselves of that which is most to be desired even of seeing God Without this we can have no experimental comfort in Gods gracious presence no sound confidence in his mercy or in any thing to be done by him for our good yea all hope of future communion with God in coelestiall glory is taken away And is this all were it all it were enough and too much But from this deprivation of â—…eeing God followeth in this world horror and terror of conscience and a certain fearfull looking for of judgement Heb. 10. 27. And in the world to come torture and torment endlesse and easelesse mercilesse and remedilesse The schooles raise a dispute about the privation of the beatificall vision and subjection to hellish torment whether of them be the greater vengeance But that dispute is in this place needlesse in that
Church the City of God THe second Metaphor whereby the place whereunto we are brought is The City of the living God Whereby is here meant the Church which is oft stiled in 〈◊〉 the City of God as Psal. 87. 3. and Psal. 48 1 2 8. Glorious things are spoken 〈◊〉 thee O City of God So likewise in Isa â—…0 14. and Rev. 3. 12. That the Church is a City see Chap. 11. v. 10. § 47. And it is called the City of God 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for excellent things are said to be of God 2. For distinction from Cities of men 3. Because God is the author and governor of it 4. Because the ordinances immunities and priviledges thereof are all of God 1. In that the Church is a City it may enform us in the state and condition 〈◊〉 the Church it is a well-ordered estate an estate that hath different degrees of persons some for government some for subjection some to make known Gods will some to bring men into obedience thereto There are also lawes orders and ordinances proper and peculiar to the Church 2. It doth afford a ground of consolation to such as in this world are as strangâ—… and forreiners that have no City to go to if they be of the communion of Saints they are Citizens of the best City that can be the most safe and secure City the best governed City best provided for which hath the best orders fairest priviledges and fullest immunities that can be 3. It should stir up such as are of the Church to carry themselves as becommeth Citizens of such a City Phil. 1. 27. For this end take notice of the lawes and ordinances of this City In that the Church is the City of God 1. It doth exceedingly amplifie the excellent estate and condition of this City It is not a City of man but of God So the lawes ordinances and all things appertaining thereunto are of God 2. It should stir us up to pray to God for it God will provide for protect and every way blesse his own Kingdome God is here said to be the the living God The City of the living God Of the living God see Chap. 3. v. 12. § 138 139. §. 102. Of the heavenly Jerusalem THe third Metaphor whereby 〈◊〉 place whereunto wee are brought is the heavenly Ierusalem Of Jerusalem see the Saints sacrifice on Psal. 116. § 115. The speciall thing here to be noted is that epithite Heavenly added to Ierusalem which is so called 1. For distinction sake to distinguish it from earthly and therefore Gal. 4. 26. called Ierusalem which is from above 2. For excellency sake 3. To manifest the end of it which is to bring us to heaven Matth. 19. â—…8 Rev. 19. 6. 4. To shew the nature and kind of it it is an introduction to heaven yea a part of heaven the beginning thereof See My guide to go to God 2 Pet. § 38. Uses arising from this title heavenly attributed to the place whither we come may be these 1. Incitation to desire and endeavour to be of this City Citizens of this Ierusalem It is an heavenly Ierusalem Note Heb. 11. 16. This is a part of that heavenly City Of this we must be before we can be of that 2. Admonition not to envy the Glory Pompe Riches c. of this world Nor the priviledges of any earthly City Yee are come to an heavenly City Yee that are Citizens hereof have more cause to pitty them yea to triumph over them All theirs are but earthly all ours heavenly and what comparison is there between earthly and heavenly 3. Dehortation from setting our hearts upon this world upon the promotions profits and pleasures thereof they are all earthly they become not such as are Citizens of this heavenly Ierusalem no more then the habit or attire of Iewes and Trukâ—… sworne enâ—…mies of Christ becomes a Christian. Doting and setting our hearts on them bewraies an earthly and worldly mind and heart which is no way suitable to this heavenly Ierusalem Nay farther there is a bewitching force in the things of this world to our corruptnature whereby they are stollen and alienated from this heavenly Ierusalem and from the heavenly thing thereof All the things of this heavenly Ierusalem are things of God But God and this present world are contrary each to other Note Iames 4. 4. 1 Iohn 2. 15. 4. Exhortation to get an heavenly disposition and to shew forth an heavenly conversation for we are Citizens of the heavenly Ierusalem This is the main scope of the third petition in the Lords prayer The particulars implied under this generall exhortation are three 1. Let us clense our selves from all filthinesse of the flesh and of the spirit As the Apostle expresseth 2 Cor. 7. 1. In heaven there is nor can be any unclean thing Rev. 21. 27. 2. Grow up unto full holinesse as the Apostle implieth in these words 2 Cor. 7. 1. perfecting holinesse in the fear of God In heaven all are holy Heaven itself is the most holy place Heb. 9. 8 12. and 10. 19. The supream Soveraigne thereof is the holy God holy in his nature holy in each person holy Father Iohn 17. 11. holy Son Act. 4. 27 30. Holy Ghost Matth. 28. 19. The inhabitants there are all holy Holy Angels Mark 8. 38. Holy Saints When the Angels fell from their holinesse they fell from that excellent habitation 3. In all things have an eye to Gods will So it is in heaven therefore in the third petition our Saviour hath taught us to pray That Gods will might be done by us on earth as it is done by Angels in heaven Matth. 6. 10. 4. So far as Gods will is made known do it If yee know these things happy are â—…e if ye do them saith our Saviour Iohn 13. 17. To know and not to do aggravates condemnation Luk. 12. 47. 5. Do Gods will after a right manner as it is done in heaven by the Angels sincerely entirely cheerfully diligently zealously constantly He that said our conversation is in heaven Phil. 2. 20. shewed himself a Citizen of this heavenly Ierusalem §. 103. Of the innumerable 〈◊〉 of Angels HEtherto of the description of the Christian Church by the Place whereto we are brought The Persons to whom we are joyned follow The first of them are set out in this phrase an innumerable company of Angels Of their Name Nature Properties Functions c. vid. Chap. 1. v. 7. § 84 85 86 87 c. Their number is implied under these words innumerable company The word in the Greek doth signifie ten thousand But as sexcenta by the Latines is frequently put for an indefinite and infinite number so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Grecians Our English Translators have accordingly well translated it an innumerable company For indeed the number of Angels is innumerable We read of an host of Angels Rev. 12. 7. but no number put to it We read 2 King
6. 17. of a mountain full of horses and Chariots of fire whereby are meant Angels but no number of them There was then a great host of enemies that compassed the City yet of that troop of Angels saith Elisha They that be with us are more then they that be with them Those Angels did Hezekiah mean when he said 2 Chro. 32. 7. There be more with us then with the King of Assyria Yet of the King of Assirians Army were slain at a clap 185. thousand Object We read of a set number Matth. 26. 53. viz. of twelve legions of Angels which in common account amount to 80000. Answ. 1. The Text doth not precisely expresse that number but saith more then twelve legions 2. That number is to be taken indefinitely 3. Christ means not all the Angels in heaven but so many as in mans opinion might be thought sufficient to guard him against all the opposition which the Jewes could make For twelve legions of good Souldiers were reputed an invincible Army The like answers may be given to that greater set number whereof we read Dan. 7. 10. as thousand thousands yea ten thousand times ten thousand for 1. They set out an indefinite and infinite number 2. All the Angels of God are not there meant there were many others in other places 1. This number or rather innumerable company of Angels did God at first make and doth still preserve in their first entire estate the more to set out his own magnificence Thus is the magnificence of the great King of heaven and earth set out by having so many of such attendants 2. To animate and encourage Saints against the multitude of devils for we read Rev. 12. 7. The Dragon gathered together an host of evill Angels There were not only seven devils in one woman but a legion that is 6666. in one man If at once there were so many in one man how many were there in all the world beside for certainly no man is free at any time but hath devils attending on him to sollicit him to evill There is need therefore of an innumerable company of good Angels to guard him There are many more Angels then men so as every Saint may have assurance of so many to guard him as he may well say as Elisha 2 King 6. 16. they that be with us are more then they that he with them 1. This may serve for the resutation of their presumptuous conceit who undertake to set down the distinct number of Angels which yet the Apostle here stileth innumerable 2. This may raise up our hearts in admiration of Gods great and glorious Majesty If in regard of the visible host of heaven the Psalmist might say as Psal. 8. 1. O Lord our God how excellent is thy name in all the earth who hast set thy glory above the heavens How much more in regard of this innumerable company of invincible and spirituall creatures For this end meditate as on the nature properties and functions of Angels so of the innumerable company of them §. 104. Of the generall Assembly HAving shewed the first sort of excellent creatures to which we are brought by the Gospel namely Angels Come we now to the second sort who are here said to be holy men who are 1. Generally propounded in this phrase Generall assembly 2. Particularly exemplified by the name First-born The word translated generall assembly is a word which is used to set out a solemn publick meeting of many people from sundry places to some great solemnity The meeting of all sorts of people out of all parts of Greece to see the Olympian games performed was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which term the Apostle here applieth to the Catholick Church Catholick is a Greek word which signifieth generall or universal That this general assembly is meant of the Church is evident by the next word Church which is joyned to it by a copulative paâ—…ticle AND. The next word First-born sets out the Persons that belong to this generall assembly From the former we may observe That the Christian Church is a general assembly The notation of the Greek word which is derived from the verb to câ—…ll â—…ut sheweth that its an assembly called together The compound word 〈◊〉 that it is a general assembly This general assembly is excellently set out Rev. 7. 9. The prophecies of old concerning the amplitude of the Christian Church import as much as Isa. 60. 4 c. But most expresly is this proved Eph. 1. 9 10. Col. 1. 20. That the truth of this point may be the more distinctly discerned Let us take a brief view of the respects wherein the Christian Church is stiled a general assembly 1. In respect of persons For the whole number of Gods Elect are comprised under this assembly This our Apostle notes in this phrase whose names are written in the Book of life 2. In respect of place For the Christian Church is not bounded within the borders of Iudea nor of the ten tribes but diffuseth it self among the Gentiles This was of old foretold as the Apostle proveth by many testimonies Rom. 15. 9 10. In this extent its said Ioh. 3. 16. God so loved the world that he gave his only begotten Son that whosoever beleeveth in him should not perish but have everlasting life 3. In respect of the time from Adam to the end of the world so long as it should be increasing and after to continue to eternity The reason of this generall assembly cannot be in them who are of it For they of themselves are no better by nature then they who are out of it Eph. 2. 3 11 12. But it resteth wholy and only in God in his free grace 1 Cor. 15. 10. and rich mercy as Eph. 1. 7. and 2. 4 7. The means of bringing us into this generall assembly are 1. Outward the Word Eph. 1. 23 and 2 Thess. 2. 14. 2. Inward the Spirit Of both these see The whole Armour of God on Eph. 6. 16. § 19. 1. This may give satisfaction to that great Question Whether the Church was before Luthers time I answer it was where this generall assembly was 2. This may serve for the refuting of Papists in arrogating and appropriating this title Catholick to the Church of Rome For 1. It implies a plain direct contradiction Catholick is universall Roman is particular for the same thing in the same respect to be universall and particular is contradictory 2. The Church of Rome hath so much and so far erred from the Catholick Faith as it cannot be accounted a part of the Catholick Church 3. This informes us 1. In the difference betwixt the Iewish Synagogue and the Christian Church 1. That was of one people This of all nations 2. That in one small part of the world This throughout the whole world 3. That tyed to the Temple at Ierusalem for their solemn services This extended to all
places Mal. 1. 11. 4. That to continue till Christs first comming This to the end of the world 2. In the difference betwixt the Catholick Church and particular Churches 1. That is invisible for howsoever the members thereof be Children of men who are visible creatures yet their essentiall and specifical form which makes them to be indeed of the Catholick Church is not visible for it is an inward spirituall effectuall calling But particular Churches are visible for profession of the true faith and subjection to the ordinances of a particular Church is sufficient to make men members thereof Hypocrites may be as true members of a particular Church as the upright especially till they be discerned and discovered So was Iudas Ananias Saphira Demas and sundry others 2. Hence arifeth a second difference The Catholick Church consists only of the elect being effectually called such are here described first-born whose names are written in heaven But particular Churches are mixt assemblies as the parables of sundry sorts of grounds of corn and tares of the draw-net of wheat and chaff of the fruitfull and barren Fig tree of vessels of honor and dishonor shew 3. The Catholick Church can never fail Matth. 16. 18. Particular Churches may for where are the Churches planted by the Apostles 4. The Catholick Church is diffused throughout the whole world and extendeth it self to all times as I shewed before But particular Churches are tied to certain places as nationall Churches and parochiall Churches 5. The Catholick Church extendeth it self beyond this world even to heaven for part of it is triumphing in heaven as this phrase spirits of just men made perfect sheweth But particular Churches are only on earth No divisions or distinctions or relations or ordinances in heaven as on earth Rev. 21. 22 23. These and other like differences are the rather to be observed because of our adversaries who confound the Catholick and particular Church of Rome and thereby apply to their particular Churches all the properties priviledges and excellencieâ—… of the Catholick Church whence have risen the many and great controversies betwixt us and them about the Church as about the essence of it the visibility stability infalibillity and authority of it §. 105. Of regeneration and the causes thereof THe first particular whereby that blessed society to which we are brought by the Gospel is set out in this phrase Church of the first-born The Greek word translated Church commeth of a Greek verb which signifieth to call the compound whereof signifieth to call out hence the word here translated Church which signifieth a company called together of their calling outward and inward and of the means of the one and the other Gods word and Spirit see Chap. 3. § 13. By the word men are called to profession of the true faith which is the outward calling Hereby visible particular Churches are constituted By the Spirit true faith is wrought in them whereby they are brought to yeeld from the heart true obedience to the faith which they professe These are they which constitute the forementioned general assembly the true Catholick Church and these are they who are here intended under these words First-born whose names are written in heaven The title First-born is a compound word of a verb that signifieth to bear or bring forth and of an adjective that signifieth First It importeth two things 1. A Nativity or birth 2. The excellency thereof The birth here intended cannot be meant of a birth after the flesh In that respect Nicodemus his scruple is to purpose Ioh. 3. 4. How can a man be born when he is old can he enter the second time into his Mothers womb and be born All such kinds of birth in this mystery are excluded Ioh. 1. 13. in those phrases Not of blood nor of the will of flesh nor of the will of man It s therefore stiled Tit. 3. 5. regeneration a being born again or a new birth And this must needs be spirituall The excellency of this birth is noted in this particle FIRST For the first is a word of order and of honour Its applied to Christ the second person in sacred Trinity and to Sons of men See Chap. 1. v. 6. § 67 68. In this place it may be appropriated to the Iewes or extended to all Saints Yea both these may even in this place well stand together For the Iewes being Gods first-born and we being brought to them and made partakers of their priviledges are also Gods first-born as well as they From this priviledge we may observe 1. They who are of the true Church are new-born The metaph or of first-born being applied to the Church imports as much So much likewise is intended Psal. 87. 5. And of Sion it shall be said this and that man was born in her But more fully expressed Ioh. 1. 12 13. and Iam. 1. 18. Christ makes it a matter of absolute necessity Ioh. 3. 3 5 7. Except a man be born again he cannot see the Kingdome of God The reason thereof may be taken from that utter depravation which hath seisâ—…d on man for repairing whereof no patching or piecing will serve the turn but a new making It s called a new birth to distinguish it from our generall birth and it s stiled a birth to set out the work of God more lively 1. Hence we should be stirred up to put our selves upon examination whether we be of the number of Gods new borne till we have some evidence thereof we can have no assurance of any interest to the generall assembly or to the priviledges appertaining thereunto For your help herein take these few signes of regeneration 1. A new form and image even such an one as after God is created in true holinesse and righteousnesse Eph. 4. 24. Hereby Saint Paul knew that they at Rome to whom he wrote were born againe because saith he Rom. 6. 17. Ye have obeyed from the heart-root that form of doctrine into which ye were delivered Here he useth a fit resemblance taken from a mold into which metals are cast the metall will be of that shape whereof the mold is and beare that image which is engraven on the mould Thus they who by the word are begotten againe will carry the shape and image of the word which is the image of God So do all creatures that are not monsters beare the image of that which begat them If ye say of a Pig or Puppy this is a womans Child will any beleeve you Much lesse will I beleeve that he who carries the Devils image is born of God 2. Spirituall life manifested by spirituall motions and affections such as the Apostle intendeth under this phrase Rom. 8. 5. They that are after the Spirit do mind the things of the Spirit And also under this God will quicken your mortall bodies by his Spirit v. 11. A Child that is not still-born will soon
2 4 7. Heb. 8. 8. 2. A seale of that covenant Gen. 17. 10. Rom. 4. 11. Phil. 3. 3. Col. 2. 11 12. 3. To them were committed the Oracles of God Rom. 3. 2. so to the Christian Church 1 Tim. 4. 15. Col. 1. 5 6. 4. They had their Priests so have we 5. They had their Altars so we Heb. 10. 8 9 10. 6. They had their Anoynting so we 1 Ioh. 2. 20 27. 7. They had their incense so we Mal. 1. 11. Rev. 8. 3. 8. They had their Passeover so we 1 Cor. 5. 7. If further our priviledges be compared with theirs we shall find them in the excellencies far to exceed theirs 3. This may serve as a motive to acquaint our selves with the histories of them recorded by the Holy Ghost to be stirred up to an holy emulation and imitation of them To amplifie these in some particulars Offer your sacrifices to God as Abel did his Gen. 4. 3. Call on God as Enos did in his times Gen. 4. 26. Walke before God as Enoch did Gen. 5. 22. And so in the rest Thus shall we indeed shew that we are come to the Church of the first-born §. 108. Of the meaning of this phrase which are written in heaven THe second particular whereby the true members of the generall assembly are set down is in this phrase which are written in heaven The phrase is not literally to be taken but metaphorically The metaphor is taken from the custom of men Magistrates over Countries Cities or Burrows have their books or rolles wherein the names of all their true Denisons or free Citizens are written So have Vniversities and Colledges So have Generalls of Armies and their under Captaines and all manner of societies or Governours of people As they have books wherein mens names are written so they have a Court or some other safe and secret place where they use to keep those names In relation hereunto God is said to have his rolle or booke For writing names here mentioned importeth as much and his Court of rolls which is heaven here mentioned is a secret and sure Court These phrases are for teaching sake to make us the better conceive Gods mind to us and metaphors are of excellent use to that end For registring mens names in the rolls of such and such incorporations assures them of their right to the priviledges thereof So this writing of our names in heaven assures us of our right to the priviledges of heaven Now concerning Gods books I find sundry sortâ—… mentioned as Gods open and Gods secret books 1. Gods open book is the sacred Scripture wherein his whole will so far as iâ—… meet for man to know is revealed Wherein also the way to attain life and avoid death is declared Psal. 40. 7. Isa. 34. 16. By this book well observed we may find out what persons what matters are registred in his secret books 2. Gods secret books are generall or speciall Generall of two sorts 1. His eternall decree of all things Psal. 139. 16. 2. His perfect remembrance of all things that are done Psal. 56. 8. Mal. 3. 16. When men intend to have matters kept in mind and not forgotten they will write them down So to shew God remembers and will not forget he is said to have a bookâ—… of remembrance His speciall books are also of two sorts 1. One of life 2. The other of judgement Dan. 7. 10. These two are distinguished Rev. 20. 12. These books of judgement are mens consciences Now then to note out these books and in order We have five in number 1. The book of Gods generall decree 2. The speciall book of life 3. The book of Gods remembrance 4. The open book of Gods revealed will 5. The book of judgement whereby all shall be judged The second sort which is the book of life is here especially ment which is Godâ—… eternall election of a set and certain number of men unto eternall life Mens names are said to be written because they are in God eternall decree set down They are said to be written in heaven 1. Because Gods decree is as himself on high not to be found on earth As we cannot go to heaven in this world while here we live so neither can we search this record for things in heaven are counted unsearchable Deut. 30. 12. 2. Because heaven is a safe place Matth. 6. 20. None can come thither to blot them out 3. Because by the divine decree of election they are made free denisons and Citizens of heaven Eph. 2. 19. Matth. 5. 3. And the priviledges and immunities of heaven belong to them In this sense this Book is stiled Book of life as Phil. 4. 3. §. 109. Of God the Iudge of all ANother kind of persons towhom by the Gopell we are brought is God the Iudge of all By the person here stiled God the second person in sacred Trinity even the Son of God our Lord and Saviour Jesus Christ is meant By this function Iudge his last act of Government is intended even the last judgement at the end of the world after which as Mediatour betwixt God and man he shall give over the Kingdome to God the Father 1 Cor. 15. 24. Under this particle All God the Judge of All all reasonable understanding and immortall creatures are meant as Angels and men whether good or bad This copulative particle AND knits this clause with the other precedent sentences and shâ—…ws that as every of the other clauses from the beginning of the 22. verse implieth a distinct priviledge of the New Testament so this also And as they so this depends on the first clause But ye are come c. which is set down in opposition to the terror of the Law described verse 18. Therefore these clauses are set down as so many favours and priviledges whereof this is one To have accesse to the supreme Iudge which is a prerogative of the New Testament This is here set down in the midst of other prerogatives and so coupled with them as it must needs be of the same nature and kind as they are viz. A speciall prerogative Besides it s set down as the others in opposition to the Law which is the old Covenant therefore it must needs be a prerogative of the Gospell and New Testament That the Gospell makes this a prerogative is evident Tit. 2. 11 12. 13. Luk. 21. 28. Yea the Gospell pronounceth faithfull ones blessed Matth. 24. 46. Object Some object that of our Saviour Luk. 21. 3â—… Take heed left that day come upon you unawares For as a suare it shall come on all them that dwell on the face of the whole earth Answ. The metaphor of a snare is used in a double sense 1. In regard of the danger and mischief it bringeth for by a snare the life of beasts and sowls is indangered in that the snare it self kills such as it takes or else fast holds them till the hunter or fowler take
ordered by discretion 7. All the senses must be inlets of good as Luk. 5. 26. Acts 2. 37. and 4. 4. Blessed are they who make a right use of their Spirit and of the distinst faculties thereof §. 111. Of the meaning of the word Iust. THE next point of the description is the property IUST According to the notation of the Greek word the vertue or grace here intended is a generall vertue whereby is given to every one his due whether it be to God or man See more hereof My whole Armour of God on Eph. 61. 4. Treat 2. Part. 4. § 1. 1. It s sometimes restrained to the eighth Commandement as opposed to deceitfull and wrong dealing with men And in this restraint its used Tit. 1. 8. 2. It s used to set down the summe of the second table and compriseth under it all the duties we owe to man Thus largely it s taken when it s joyned with another generall word which compriseth under it all the duties of the first table as Mark 6. 20. 3. It s extended to the whole and compriseth under it all duties that we owe to God or man In this extent its taken for the most part when it is set alone or joyned with a word of perfection as Gen. 6. 9. Or else is opposed to a generall word that compriseth all manner of evill under it as Psal. 37 12. Prov. 3. 33. Here it s so set alone and nothing added thereto to restrain it as it must needs be taken in the largest extent and so compriseth all manner of vertues and graces under it And it s taken as a property belonging to men while here they live for it s distinguished from that heavenly qualification which followeth after this life namely to be made perfect q. d. Ye are come to those divine Spirits of men who being truly though imperfectly just while they live on earth are now made perfect in heaven So that hence we may observe 1. That men may be truly just in this world Whereof see Chap. 10. v. 38. § 144. §. 112. Of the perfection of the souls of Saints in heaven THE consummation of the Spirits of just men is in this word made perfect This sets out the estate of mens souls after they leave their bodies and ascend to heaven they are then perfect perfect I say truly and properly and fully not in part only but in degrees also not in the manner only of what they do but in the measure also not by imputation of anothers perfection or by a gracious acceptation of that which is not perfect for perfect but by a full and compleat performance of what they are bound unto So as there is no defect at all therein no not in any thing nor at any time This perfection is an universall and perpetuall perfection This is it which is intended 1 Cor. 13. 10. When that which is perfect is come Here he taketh it for granted that there is a perfection to come That place Phil. 3. 15. may be taken of the future thus whosoever will be perfect and this most fitly agreeth to the scope of the Apostle for he had before denied a present perfection in this world v. 12 13. Thus the point is there also taken pro concesso that there is a perfection to come This Christ seemes to aime at Ioh. 17. 23. That they may be perfect in one where the very word of the Apostle here is used That Christ prayeth for the future glory of such as beleeve in him is evident in the following verse Father I will that they also whom thou hast given me be with me where I am that they may behold my glory which thou hast given me The Apostle Eph. 4. 13. aimeth at this perfection Most fully is this future perfection set out Eph. 5. 27. It is set out 1. Generally in this word glorious 2. Particularly in the words following And that privatively by removing all blemish and defect a glorious Church not having spot or wrinkle and positively by expressing an especiall perfection which is to be holy a property which most of all makes us like to God Eph. 4. 24. Of a more distinct meaning of these words See my Domest Duties Treat 1. on Eph. 5. 27. § 50 51 52. Take we a view of the distinct perfections of the severall faculties of a glorious soul and the compleat perfection of the whole will better appear 1. The understanding is endued with perfect knowledge Whatsoever may any way make to the glory of God or happinesse of the creature it perfectly understandeth It is ignorant of nothing that it may or must know or is any way meet to be known Neither doth it misconceive or know any thing amisse Nor ignorance nor error is in it This phrase 1 Cor. 13. 12. Then shall I know even as I am known importeth as much For our knowledge is there compared to Gods though not in equality for there is no proportion betwixt finit and infinit yet in similitude of perfection and that according to the extent of created capacity And that the comparison lyeth in such a perfection is evident by the opposition of this phrase to that which goeth immediatly before thus Now I know in part but then shall I know even as I am known 2. The will is only and wholy in every thing plyable to Gods will no reluctancy at all against it If the Lord should will it to go from heaven to earth and again to dwell in the earthly tabernacle of the body it would therein readily yeeld to Gods will Instance the soul of Lazarus that had been dead four daies and of others raised from the dead 3. The memory never le ts slip any thing that is treasured up in it and nothing is treasured up in it but that which is good heavenly and divine and every way worth the keeping and fast holding 4. The conscience is accessary to no evill that may any way disquiet or trouble it but exceedingly cheereth the soul by the witnesse it beareth to the good perfect and constant course which it taketh and to Gods approbation thereof so as it is ever quiet comfortable and cheerful 5. The heart is most pure sincere and entire It s said Rev. 14. 5. that no guilâ—… is found in them They shine as the Sun Matth. 13. 43. They are transparent they have no cover for hypocrisie Such as make lies or love lies are without Rev. 21. 8 27. and 22. 15. 6. Their liking affections are wholly set upon the chiefest and highest good from which no inferior good can draw them So ravisht they are with God as in comparison of him they desire love and delight in nothing else at least in nothing more then in their sweet communion with him 7. There is nothing in heaven to stir up in the souls there any disliking affections as of fear grief anger hatred In this respect its said that all tears are wiped from their
eyes Rev. 7. 17. that is all matter of grief the like may be said of other disliking affections 8. That use which souls have of senses as of seeing hearing and the like increaseth that admiration which they have of those excellenâ—… objects which they see and hear and more ravisheth them therewith 9. That utterance or expressions which they make of their mind is most divine tending only wholly continually to the praise and honour of God Note how in this respect they are set out Rev. 19. 1 6 7. 10. Souls in heaven are every way so perfect as they will be most fit to be united to glorified bodies which shall be made like the glorious body of Christ Phil. 3. 21. which are said to shine as the firmament and the stars Dan. 12. 3. Yea as the Sun Matth. 13. 43. which are incorruptible and spiritual 1 Cor. 15. 42 44. spirituall I say 1. In regard of their freedome from all dulnesse and heavinesse 2. In regard of their wonderful agility activity celerity and other like properties 3. In regard of their sustentation only by their spirits without food apparel sleep Physick or any natural help By these forementioned particulars you may discern the perfection of glorified souls which God is pleased to communicate unto them 1. Thereby to give evidence of the perfect â—…ulnesse of his goodnesse unto man A great evidence was given at first in mans creation A greater evidence in mans renovation and regeneration This the greatest in regard of the absolutenesse and unchangeablenesse of it 2. To magnifie the glory of the Son of God the head of Saints Note 2 Thes. 1. 10. where it is said that Christ shall be glorified in his Saints The perfection of Saints verifieth and gives proof of the fulnesse of the merit and vertue of the things which Christ hath done and suffered for mans Salvation 3. To give proof of the victorious power of the regenerating Spirit in Saints For the perfection of Saints gives demonstration of the Spirits full conquâ—…st over the flesh and all other enemies of the soul. The rest which Solomon had was a good evidence of the full conquest which David had got over all the enemies of Israel 4. To satisfie the longing desires of Saints For all they in whom the good work of grace is once begun most earnestly desire the perfection thereof This they do 1 Partly in regard of the flesh which lieth heavy on their souls as appeareth Rom. 7. 24. 2. And chiefly in regard of their earnest desire to have as neer a communion with God and as full a participation of his Image as may be note Phil. 3. 13 14. Brethren I count not my sef to have apprehended but this one thing I do forgetting those things which are behind and reaching forth unto those which are before I presse towards the mark for the price of the high calling of God in Christ Iesus 1. This is a ground of comfort and consolation to such as are much troubled and perplexed at the manifold imperfections whereunto they are here subject in this world Fitly may I apply in this case Isa. 40. 1 2. The warfare of a righteous soul against the flesh the world and the devill is accomplished as her iniquity is pardoned so is it utterly subdued and she made perfect An assured expectation hereof is the sweetest comfort that can be thought of against our present imperfections Hereon therefore meditate while here you live It s some comfort that imperfections are a common condition and that men may be truly righteous though imperfect but this is a far greater that their imperfections shall all be taken away and they made perfect 2. This may be a motive to set before us for a pattern the Spirits in heaven and that upon this ground because they are made perfect This is the main scope of the third petition in the Lords Prayer This is intended Heb. 6. 12. where the Apostle exhorteth us to be followers of them who through faith and patience inherit the promises 3. This may afford ground of exultation and rejoycing upon evidences of the approach of our dissolution because the time of our being made perfect then commeth §. 113. Of the communion of Saints on earth with Saints in heaven THe principal point intended in these last words now followeth intimated in this particle AND which hath relation as to other particulars precedent so to that phrase ye are come c. viz. by the Gospel to the spirits of just men made perfect So that the Apostle doth hereby give us to understand that by the Gospel Saints on earth have communion with Saints in heaven Here are two particulars 1. The Communion it self 2. The means thereof viz. the Gospell 1. For the first that there is a communion betwixt Saints on earth and in heaven is evident from divers places of Scripture as Eph. 1. 10. Col. 1. 20. especially Eph. 2. 19. where we are said to be fellow-Citizens with the Saints namely of all the Saints that having lived before on earth were then glorified as well as of those who then were or after should live on earth and in their time be glorified Now fellow-Citizens have a mutual communion one with another and are partakers of the same priviledges That which is set down Luk. 1. 17. for an evidence of the power of the Baptists ministery that he should turn the hearts of the Fathers to the Children do th also prove the point for by Fathers he means the ancient Jewes deceased and glorified and by Sons such as living on earth were brought to believe in Christ. By turning their hearts to them is meant an acknowledgement of them to be their genuin Children in that they be of their faith as Gal. 3. 7. Ioh. 8. 39. 2. That the Gospel is a means of this communion whereby it comes to be a priviledge of the new Testament is evident by the forementioned proofs of the point Quest. Was there not a communion betwixt Saints on earth and in heaven before Christ was exhibited Answ. 1. Not so cleerly and fully revealed Now many things in sacred Scripture are appropriated to the Gospel not simply and exclusively but comparatively in regard of the perspicuous manifestation of them as Heb. 8. 10. and 9. 8. 2. The Gospel preached in regard of the substance of it was under the Law Heb. 4. 2. Unto us saith the Apostle was the Gospel preached as well as unto them The first promise after mans fall Gen. 3. 15. contained the substance of the Gospel and that was the substance of the New Testament by vertue whereof Saints of old had all the spiritual and celestial communion which they had 3. The extent of this communion to all of all sorts as Eph. 1. 10. and Matth. 8. 11. from the east and west is proper to the Christian Church after an especiall manner The grounds of this mutuall communion betwixt heaven and earth are these 1. Their
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
the Cloak of shame be not ashamed of Christ or of his Gospel Note Rom. 1. 16. Heb. 12. 2. Fear and shame turn many from an holy zealous profession of the Gospel 6. Be well instructed in the mysteries of the Gospel and throughly informed and perswaded of the orthodox truth thereof Col. 2. 7. Heb. 13. 9. Thus shalt thou be kept from all false doctrines yea from heresie idolatry superstition and all error 7. Cast off the old man which is corrupt through deceivable lusts Eph 4. 22. And mortifie all the members of the flesh Col. 3. 5. So long as they bear sway in us they will make us uncapable of receiving benefit by the word Noisome weeds must be weedâ—…d out of a field or else the seed sowen therein can bring forth no good crop 8. Know Gods Ministers such as are set over you 1 Thes. 5. 12 13. If they labour in the word count them worthy of double honour 1 Tim. 5. 17. Due esteem of the Ministers of the Gospel is a means to have the Gospel it self in higher account 9. Acqnaint thy self with Gods love to man as in giving his Son so in affording his Gospel whereby the evidences of his love in Christ are cleerly and distinctly made known This will raise up thine heart aloft to work in thee an high esteem of him and of his Gospel 10. Entertain every good motion of the divine Spirit especially when it s wrought in thee at and by the ministry of the word as Act. 2. 37. Be so far from resisting and spighting the Spirit of grace as no way to grieve him Eph. 4. 30. §. 126. Of Christs speaking from heaven HItherto of the duty The motive follows which is set down under a comparison of unequals urged from the lesse to the greater in these words 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 The causal particle FOR sheweth that this is added as a motive to keep them from refusing to hear Christ. The motive is drawn from the danger and damage which is like to ensue upon such refusal Which danger is set down negatively They shall not escape 1. they shall assuredly pay for it This is ratified by Gods former dealing with such as refused Moses Law They escaped not The argument is inforced by the lesse to the greater If they who refused him who spake on earth escaped not much more shall not we escape if we turn away from him that speaketh from heaven This phrase him that spake on earth is meant of Moses who is said to speake by divine inspiration or to declare what is revealed by God So did Moses as Heb. 8. 5. In this sense the word is used severall times as Matth. 2. 12 22. Luk. 2. 26. Acts 10. 22. Heb. 8. 5. and 11. 7. and 12. 25. This therefore commends the Ministry of Moses yet hereof it s here said he was on earth Moses himself as all other meer men comming of the first Adam was as 1 Cor. 15. 47. of the earth earthy 1. In regard of the mould whence he came 2. In regard of the place where he was when he received and delivered his Lawes on earth Acts 7. 38. 3. In regard of the nature and kind of oracles which he delivered comparatively to Christs oracles they were as Heb 7. 16. carnal In opposition hereunto of Christ it is here said him from heaven The verb is not expressed therefore some understand the verb substantive him that is from heaven in which sense the words are cleare for Christ is the Lord from heaven 1 Cor. 15. 47. Heaven is his glorious palace where he dwels and heaven iâ—… the place whence being incarnat he came Iohn 3. 13. Eph. 3. 9. Others here repeat the word speaketh Quest. Hence a question may arise Did not Christ speake on earth as well as Moses Answ. 1. He was not a teacher from earth as Moses but from above Iohn 8. 23. 2. He received not his Gospel on earth as Moses did but in the bosome of his Father Iohn 1. 18. 3. His doctrine was not carnal as Moses but Spirit and Life Iohn 6. 63. Iohn 3. 12. Note Iohn 1. 17. 4. Though Christ were on earth and on earth preached yet being in heaven from heaven also he received his Fathers will This he did before his incarnation 1 Pet. 3. 19. All that is written of Gods speaking from heaven to the fathers is in speciall to be applied to the second person in sacred Trinity the Son of God that word by whom the Father spake For as by the Son the Father made all things Heb. 1. 2. Iohn 1. 3. and ordered all things Gen. 19. 24. So by him he revealed his will from time to time It was the Son of God stiled the Angel of God Gen. 21. 17. that spake to Hagar out of heaven This was Iehovah that stood upon the top of that ladder which reached up to heaven from thence spake to Iacob Gen. 28. 13. This also was Iehovah who answered David from heaven 1 Chron. 21. 26. It was his voice that came down from heaven to Nebuch adnezzer Dan. 4. 31. He from heaven made known his Fathers will to all the Prophets of God age after age He in his humane nature from heaven spake to Paul Act. 9. 4. and 22. 18. and 23. 11. So he spake to Ananias Act. 9. 10. Finally he being in heaven spake in his Apostles and still speaketh in all his faithfull Ministers Note 2 Cor. 13. 3. Luk. 10. 16. Iohn 13. 20. Not hearkning to or not obeying Christ is here stiled a turning away from him The word in the Greek is used of such as in heart are alienated from a thing as 2 Tim. 1. 15. and 4. 4. and Tit. 1. 14. Whereby he sheweth what kind of persons they be that regard not the Gospel even such as have their hearts alienated from it otherwise they could not but have it in high account Some make the difference here intended to be betwixt Gods manner of delivering the Law and the Gospel In delivering the Law God spake on earth after an earthly manner But in delivering the Gospel he spake from heaven after an heavenly manner From the different manner of giving the Law and the Gospel The Apostle giveth us to understand That as the Law was given on earth so the Gospel from heaven These phrases which Christ useth of the Gospel my doctrine is his that sent me Joh. 7. 16. and v. 17. It is Gods do shew that its from heaven St. Paul further cleareth the point Gal. 1. 11 12. In this respect its stiled a mysterie Eph. 6. 19. a great mysterie 1 Tim. 3. 16. 1. Which may inform us in the excellency of the Gospel Things from heaven are most excellent things The excellency of the bread of life is this that it is from
heaven John 6. 32. So likewise of Angels Gal. 1. 8. Of the Spirit Iohn 1. 32. Of Christ 1 Cor. 15. 47. Of the Father Matth. 6. 9. As heaven it self is most excellent so the things which are in heaven For men on earth to have a doctrine from heaven how excellent must it needs be 2. Which may stir us up to have it in high esteem and to give the more diligent heed thereto On such a ground saith the Apostle Heb. 2. 1 Therefore we ought to give the more earnest heed to the things which we have heard c. Shall God vouchsafe to speak to us from heaven and shall not we on earth regard it surely such shâ—…w themselves worse then swine Matth. 7. 6. Meditate therefore on this circumstance Saint Peter 2 Pet. 1. 17. urgeth this circumstance to this very purpose 3. Be exhorted therefore to have an heavenly disposition and conversation as Phil. 3. 20. This is to walk as becommeth the Gospel Phil. 1. 27. and to be cast into the mould thereof §. 127. Of the punishment of transgressors of the Law THe Apostle in setting down the penalty of the transgressors both of the Law and the Gospel First shews that there was an agreement in the general viz. that neither the transgressor of the one nor yet of the other escaped Secondly that there was a certainty and severity of the latter which are both expressed in these words If they escaped not who refused him who spake on earth much more shall not â—…eescape if we turn away from him that speaketh from heaven Whereby the Apostle giveth us plainly to understand two things 1. That transgressors of the Law were surely punished 2. That despisers of the Gospel shall be most surely and soarly punished For the former that transgressors of the Law were surely punished appeareth 1. From the many penalties enjoyned Exod. 21. 12 c. and 22. 1. c. Lev. 20. 2. c. 2. From many threatnings in the Scripture Gen. 17. 14. Exod. 12. 15. Lev. 26. 16 c. Deut. 27. 15 c. and 28. 15 c. 3. From the manifold executions of Gods wrath against the transgressors of his Law whereof see a Catalogue in 1 Cor. 10. 5 c. 1. Which should admonish us to take heed of offending God and transgressing his Law 2. It should direct us to acquaint our selves with Gods former courses Consider what befell Adam Cain the old world Sodom the Egyptians Canaanites and others for their sins and transgressions that so we may be the more watchful over our selves against those sins knowing that God is still the same God For the latter That despisers of the Gospel shall be most surely and soarly punished the Apostle plainly expresseth under these words Much more 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 See hereof Chap. 2. v. 3. § 21. and Chap. 10. v. 29. § 107. §. 128. Of the meaning of the six and twentieth verse Vers. 26. Whose voyce then shook the earth but now he hath promised saying Yet once more I shake not the earth only but also heaven THe Apostle proceedeth to aggravate the terror of turning from Christ and that comparatively by another argument from the lesse to the greater The former comparison was betwixt persons Moses and Christ this is betwixt Majesty and Majesty or power and power It may be thus framed If he that shaketh the earth be to be feared much more he that shaketh both earth and heaven too Whereas the Apostle saith whose voyce This is meant of Christs voyce in delivering the Law Thereunto hath the particle THEN reference For then Mount Sinai was altogether on a smoak and the whole Mount quaked greatly Exod 19. 18. But now hath relation to the time of the Gospell And because that which he intendeth is a glorious and joyous matter the Apostle expresseth it in the words of a Prophet viz. Hag. 2. 6. and stileth it a promise in this word hath promised In quoting the Prophet the Apostle hath more respect to the sense then to the words Translators must hold close to the words but relators or quoters of Text are not so strictly bound thereto It s enough if they faithfully deliver so much of the sense as is pertinent to their purpose Now that we may see how the Apostle doth this let us consider the scope which the Prophet aimed at and apply it to the Apostles purpose The scope of the Prophet was to comfort the faithful Jewes who had after forty years distrubance built a new Temple but far inferior to that which Solomon had built before and were thereupon much troubled in their minds for at the sight of the foundation thereof many of them wept Ezr. 3. 12. To comfort them he tels them that the glory of this latter shall be greater then of the former Hag. 2. 9. The reason is in this Text taken from the Majesty and power of the Lord that should come into this Temple who thus saith of himself I will shake the heavens and the earth namely at the exhibition of this Lord in the flesh while this Temple stood His argument in general thus standeth At giving the Law the earth only was shaken But at bringing in the Gospel earth and heaven too were shaken Therefore the Gospel is the more glorious And therefore the Gospel is with more diligence and reverence to be heard Only the latter part of the argument concerning the shaking of earth and heaven too is here proved 1. Quest. When were these shaken Answ. At the beginning and progresse of the Gospel This is evident both by the main scope of the Apostle in this place which is to magnifie the glory of the Gospel above the Law 2. Quest. How were they both shaken 1. By evident signes 2. By powerful effects The signes are these 1. The extraordinary light that shined about the shepherds at Christs birth Luk. 2. 9. 2. The extraordinary starr Matth. 2. 2. 3. The opening of heaven at his baptisme Matth. 3. 17. and transfiguration Matth. 17. 5. 4. The Voice from heaven that was thought to be a thunder Ioh. 12. 28 29. 5. The darknesse of the Sun the renting of the veil of the temple the earth-quakes the cleaving of stones opening of graves raising of bodies out of the graves at Christs death and resurrection Mattk 27. 45 51 52 53 and 28. 2. 6. Christs entring with his body into heaven Act. 1. 9 10. 7. The sound which suddenly came from heaven as of a rushing mighty wind and the cloven tongues like as of fire Acts 2. 3. 8. The shaking of the place where the Apostles prayed together Acts 4. 31. 9. The opening of the heaven when Stephen saw Christ Acts 7. 55 56. 10. The transplendent light and voice from heaven which astonied Saul Acts 9. 3 4. 11. The opening of the
prison dores and iron gates Acts 5. 19. and 12. 10. 12. The great earth-quake Acts 16. 26. Before I set down particular effects I will first shew that acts and effects both of grief or trouble and also of joy or rejocing are set out under this metaphor of being moved For when strange unexpected and admirable things fall out such as are troubled or such as rejoyce thereat are said to be moved as Ruth 1. 19. The whole City was moved 1 all the inhabitants were astonished and much rejoyced So Matth. 21. 10. And contrariwise Isa. 7. 2. Ier. 49. 21. Acts 21. 30. Thus we see that when the inhabitants of a place give any expressions of grief or joy the place is said to be moved Thus were both earth and heaven moved and shaken at bringing in the Gospel as appeareth by these effects 1. The appearing of Angels Luk. 1. 11 26. and 2. 9 13. So in the wildernesse as Mark. 1. 13. In Christs agony Luk. 23. 4. at his resurrection Luk. 24. 5. and at his ascension Act. 1. 10 11. 2. The shepherds relating what they had seen and heard Luk. 2. 17 18. 3. The wise men comming from the East and the trouble following Matth. 2. 1 c. 4. The prophecies of Simeon and Hannah and the effects thereupon Luk. 2. 25 c. 5. Christs disputing at twelve years old to astonishment Luk. 2. 46. 6. His preaching and people wondering thereat Luk. 4. 22. Matth. 7. 28. Iohn 7. 46. 7. His miracles and peoples amazement Mark 1. 27. Luk. 5. 26. Iohn 12. 19. 8. The astonishment of people at his death Matth. 27. 54. 9. The watch-mens astonishment at his resurrection Matth. 28. 4. 10. His Disciples amazement at his ascension Acts 1. 11. 11. His Disciples powerfull preaching Acts 2. and their miracles 12. The conversion of nations and constancy of Martyrs Of this phrase yet once more we shall speake more on the following verse §. 129. Of Christs delivering the Law together with the uses of the Law IN the foregoing Section I shewed that by the voice that shooke the earth is meant the Voice of Christ in the delivery of the Law upon Mount Sinai So that the Apostle by those words points out two things unto us 1. That Christ delivered the Law 2. That the delivery of the Law was terrible 1. The first is further evident by the title Angel which being applied to Iehovah sets out the second person in sacred Trinity even the Angel of the Covenant Mal. 3. 1. That this Angel was Iehovah is evident Exod. 3. 2 4 6. and 14. 19 24. It was the Son that was sent of the Father and by whom the Father declared his mind Iohn 3. 34. and therefore stiled an Angel 1. Obj. The Law was ordained by Angels in the plurall number many of them Gal. 3. 19. Answ. Many Angels accompanied this Arch-Angel 2. Obj. The Law was given by Moses Iohn 1. 17. Answ. As a Minister and Mediator Gal. 3. 19. Moses did not first utter it on the Mount Deut. 5. 22 27. 3. Obj. Christ in opposition to the Law is made author of the Gospel Iohn 1. 17. Heb. 12. 25. and 2. 2 3. Answ. Christ as God gave the Law but as Emmanuel he gave the Gospel oft called the Gospel of Iesus Christ. Thus Heb. 1. 2. The reasons why the Law was delivered by Christ were 1. That the Church might be the more assured of the infallible verity and certainty thereof Prov. 8. 7 8 9. Psal. 19. 7 c. 2. To work in people a better and higher esteem thereof and a more carefull and conscionable observance thereof Exod. 20. 1. Deut. 4. 6 7 8. and 6. 1 2 3. 1. This doth inform us of one main ground whereby David and others were moved so highly to account the Law as they did They preferred it before the most precious things that were No question but the very matter of the Law being so true so large so perfect a rule as it was made it worthy of all esteem but yet the author thereof added much thereto 2. Which doth exceedingly aggravate their contempt of the Law who make a null of it If we rightly distinguish in many respects it is indeed abrogated as I have shewed on Chap. 7. v. 12. § 67 68. But yet in sundry respects it is worthy of all high account 3. Let us learn wisely to weigh in what respect the Law may yet be of use unto us and for the Authors sake to have it in higher account Briefly to shew you the use of the Law There was a double use of the Law one before the fall the other after The use of the Law before the fall was to be a platform of the Covenant between God and Man On Gods part what he required promised 1. God required obedience 1. Personall Rom. 10. 5. 2. Perfect Deut. 5. 32 33. Matth. 22. 37 39. Iam. 2. 10. 3. Perpetuall Deut. 5. 29. Psal. 119. 112. 4. In the whole man 1 Cor. 6. 20. 2. God promised life upon obedience Lev. 18. 5. On mans part 1. To perform what God required as God required Luk. 10. 27. 2. To be justified thereby Rom. 4. 4. 3. To be blessed Deut. 11. 26 27. The use of the Law after the fall is Common Proper to Unregenerat Regenerat Common 1. To instruct us in the will of God Isa. 8. 20. which is an everlasting rule as Matth. 5. 18. 2. To inform men in every duty Micah 6. 8. 3. To declare sin Rom. 3. 20. 7. 7. 4. To restrain from sin Rom. 2. 9. and 4. 15. 5. To be a directory for examination 6. To convince of the impossibility of justification by the Law Gal. 3. 10. 7. To work humiliation 2 King 22. 11. 8. To cause abnegation Rom. 3. 19 9. To stir us up to enquire after another remedy Rom. 7. 24. The use of the Law proper to the Regenerat 1. To bring them to Christ Gal. 3. 24. 2. To quicken them to more thankfullness for Christs fulfilling the Law for them Christs enduring the curse of the Law Rom. 7. 25. Luk. i. 68 c. Obj. Rom. 6. 14. Ye are not under the Law but under grace and againe 1 Tim. 1. 9. Answ. The Law is abrogated to the regenerat 1. As a Covenant of works Heb. 8. 8 13. 2. In case of justification Act 13. 39. 3. In the exactnesâ—… 〈◊〉 Rom. 10. 5 6 7 8 9. 4. In regard of the exâ—…iting power of it Rom. 7. 8 13. 5. In regard of the 〈◊〉 Gal. 3. 13. Rom. 8. 1. The use of the Law to the unregenerat which are all by consequence 1. To irritate corrupt nature Rom. 7. 8. 2. To aggravate sin Rom. 4. 15. 3. To leave them inexcusable Rom. 2. 1 15. 4. To make them accursed Gal. 3. 10. Of the other point here noted by the Apostle namely The terrible delivery of the Law see v. 18. § 99. §. 130. Of the shaking of heaven and earth upon the
comming in of the Gospel THe Apostle in setting down the difference betwixt the Law and the Gospel having shewed That at the delivery of the Law the earth was shaken he now sheweth that at the delivery of the Gospel both earth and heaven was shaken whereby the Apostle giveth us to understand That upon bringing in the Gospel heaven and earth were moved meaning the inhabitants therein For the Lord of heaven was made an inhabitant on earth God was manifest in the flesh 1 Tim. 3. 16. He that was far above all heavens descended into the lowest parts of the earth Heaven was moved at his departure out of it and earth at his comming to it 1. Aggravation of their spirituall senselesnesse and obdurat hearts who are no whit at all moved at this comming of the Lord of heaven to earth and at this voice this sound of the Gospel which shakes heaven and earth The Gospel makes no offer of Christ incarnat to Angels but saith he took not the nature of Angels Heb. 2. 16. Yet were the Angels in heaven moved and should not man much more The wise men that lived among Pagans were moved Math. 2. 1. and shall not we Christians How fitly may I apply that of our Saviour concerning the men of Ninive and the Queen of the South mentioned Matth. 12. 41 42. How ought we to be humbled for this our senselesnesse 2. Exhortation to take notice of those particular excellencies whereby the Holy Ghost doth set out and commend unto us the excellency of the Gospel as that the Lord from heaven delivered it that it is an heavenly doctrine come from heaven that at the comming of it heaven and earth was shaken Do not only take notice hereof for the informing your judgements in the excellency and efficacy of the Gospel but also thereby to work upon your hearts and affections that ye may be enamoured with the Gospel that ye may give the more diligent heed thereto and make the more high account thereof and conform your selves more conscionably thereunto These are the ends which the Apostle aimeth at in setting forth the excellencies of the Gospel and therefore speciall uses of the point §. 131. Of the meaning of verse 27. Vers. 27. And this word Yet once more signifieth the removing of those things that are shaken as of things that are made that the things which cannot bâ—… shaken may remain A Consequence is here noted by the Apostle out of the forementioned prophecie which maketh much to the main scope which is the excellency of the Gospel above the Law The consequence is that the Law is alterable The Gospel most firm and stable This consequence is gathered out of this phrase â—…et once more The particle yet having relation to the verb shake or move importeth a moveable and transitory condition of things The other particle ONCE taken exclusively for only once once for all once and but once once and no more importeth an immoveable and permanent condition never to be abrogated or altered The word in the original translated here a removing is as much as a disanulling or taking away whereof we read Chap. 7. v. 18. By things shaken he means all the legal types and rites which were in their very nature alterable and in their end to be abrogated by the accomplishment of them in their substance and therefore by way of explanation and more clear expression of his meaning he addeth As of things made The particle As is not here used for a note of similitude as if they were only like to things made but as a causal particle shewing the reason why they were alterable and subject to be shaken even because they were things made viz. by the hand of man as the Tabernacle Tables Altars Ark Candlesticks c. Herein things spiritual and celestial are opposed to legal and terrestrial things They are said not to be made with hands as spiritual Col. 2. 11. and celestial 2 Cor. 5. 1. But these to be made with hands as legal Eph. 2. 11. and terrestrial Act. 19. 26. To shew the end of removing those legal types he addeth That the things which cannot be shaken may remain By the things which cannot be shaken he means the substances and truths of the legal types which are Christ himself the offices which he undertook and things which he did and endured for us the merit and efficacy of them all the Gospel whereby they are made known unto us the benefits which come to us thereby and those heavenly mansions and glory which Christ hath purchased for us These are said to remain and that firm and stable inviolable and immutable In this sense is this word oft used as 1 Ioh. 3. 9. It s therefore opposed to perishing Heb. 1. 11. 1 Pet. 1. 24 25. and everlastingnesse is joyned with it Heb. 7. 3 24. This is the priviledge of the Gospel and of the good things revealed thereby They remain So that in this verse is set down a third difference betwixt the Law and the Gospel namely in respect of continuance the Law being alterable and the Gospel unchangeable whereby the Apostle giveth us to understand two points 1. The alterablenesse of the Law that the Law was alterable 2. The unchangeablenesse of the Gospel that the Gospel is unchangeable Of the alterablenesse of the Law see Chap. 7. v. 12. § 67 68 c. Before I come to shew the unchangeablenesse of the Gospel we may from the Apostles expression here observe That that which is made by man is subject to decay The Apostle here renders it as a Reason why the things of the Law were alterable because they were made viz. by man If AS be taken as a resemblance it also proves the point Thus Ier. 10. 9 11. The Prophet proveth that the Idols of the Gentiles shall perish because they are the work of men And the Apostle in 2 Cor. 5. 1. rendreth this as the reason why our habitation in heaven is eternal namely because it is not made with hands doth he not thence infer that that which is made with hands cannot be eternal Experience proves as much Where is that Tower which anon after the flood all the world conspired to build was it not justly stiled Babel Gen. 11. 9. Where is Noahs Ark Where is Solomons Temple Or Zerobabels Temple Where are the Sepulchres of David and other Kings of Iudah and Israel Indeed somethings made by men are of longer continuance then others but yet all without exception of any are subject to decay The most lasting materials whereof they make their most durable things are none of them everlasting Not Marbels nor Iron Brasse Silver Gold and other Metal some subject to mouldring some to rust some to melt all as framed fashioned and set out by men to be defaced destroyed and brought to nought 1. This may inform us in a main difference betwixt the things of God and
known it would make us more fearfull of committing sin then of pulling Vengeance on our heads which fear is the true godly fear 5. Daely weigh thine own weaknesse and disability to stand of thy self and withall thine own proaness to wander out of the right way In regard of our own weaknesse we are as little Children ready to stumble at every stone and slip at every smooth slippery place In regard of our proaness to wander we are as sheep so saith the Psalmist Psal. 119. 176. A due consideration hereof will work in us this godly fear Note Rom. 11. 20. 6. Take due notice of Sathans subtilty and sedulity In regard of his subtilty he is resembled to an old Serpent Rev. 12. 9. and 20. 2 In regard of his sedulity he is resembled to a roaring Lyon walking about seeking whom he may devoure 1 Pet. 5. 8. Withall take notice of the deceitfullnesse of sin Heb. 3. 13. together with the many temptations whereunto we are subject These cannot but work a fear yea and a godly fear least we should be overtaken §. 137. Of the terriblenesse of Gode wrath being incensed Heb. 12. 29. For our God is a consumiag fire IN this verse is added a motive to enforce the forementioned manner of serving of God taken from the terror of God And to move them to whom he wrote and others like to them partakers of the heavenly calling he setteth out God in that speciall and particular relation he hath to his Church to such as professe the true Christian Faith For under this relative OUR which is of the first person and plurall number the Apostle compriseth himself and such as himself was at least in profession of the true Christian Faith And questionlesse he here especially intendeth him that is to be Judge of all the Son of God made Son of Man the second person in sacred Trinity true God he whom the Apostles do oft stile God our Saviour as 1 Tim. 1. 1. 2 Pet. 1. 1. Iude v. ult The Apostle in giving this title God unto Christ thereby giveth proof That Christ is true God Whereof see Chap. 1. v. 8. § 107. and v. 10. § 128. And in adding this relative particle OUR unto God giveth us to understand that Christ is in speciall the God of his Church See the Saints sacrifice § 31. Even this our God in and through whom the free grace aud rich mercy of God is set forth he is a consuming fire By what resemblance could terror be more set forth to the life then by this for of all creatures fire is most terrible therefore the easelesse and mercilesse torment of hell is hereby set out Matth. 18. 9. But because fire hath light and warmth in it whereby it giveth light and quickneth and cherisheth this epithite consuming is applied thereto The rather because God hath sometimes appeared in fire that did not consume as in the bush Exod. 3. 2. and in the pillar Exod. 13. 21. So as the fire here meant is a most terrible fire and great terror is set out thereby Whereby the Apostle giveth us to understand that God incensed is terrible being here stiled consuming fire In this very respect doth Moses so stile God Deut. 4. 24. and 9. 3. In this respect also fire is said to be kindled by the breath of the Lord Isa. 30. 33. to go out of his mouth Psal. 18. 8. to come from him Lev. 10. 2. to go beâ—…ore him Psal. 97. 2. And he is said to judge with fire Read how the terror of the Lord is set out Deut. 29. 20 c. For every thing in God is infinit justice power jealousie wrath Now infinitnesse added to wrath and vengeance makes it exceeding terrible even intollerable 1. This doth demonstrate unto us their folly who by their impudency in sinning impenitency incense this fire of Gods wrath and cast themselves into the midst thereof Will any one that is in his right wits cast himself into a flaming fire Indeed Matth. 17. 15. It s said of one that oft he falleth into the fire But who was that one a very Lunatique who knew not what he did And what made him do it The Devill who possessed him cast him in Mark 9. 22. And he must needs go whom the Devill drives Assuredly the Devill drives on every one that casts himself into the fire here mentioned by the Apostle 2. Let us be admonished to take heed of offending this God Offences provoke his wrath His wrath being incensed he becomes such a fire as is here intended That this may be the more nearly applied I will give you a briefe view of such sins as in Scripture are noted to kindle and inflame this fire as 1. Idolatry Deut. 32. 18 21 22. 2. Profaning Gods ordinances Lev. 10. 2. Numb 16. 35. 3. Murmuring against Gods providence Numb 11. 1. and 21. 6. 4. Abominable pâ—…llutions Gen. 19. 24. 5. Attempting the deaths of Gods Prophets â—… King 1. 10. Dau. 3. 22. 6. Haters of God Psal. 21. 8 9. 7. Revolters and Apostates Heb. 10. 27. 8. Antichristians Rev. 14. 9 10. 9. False teachers and seducers Rev. 19. 20. 10. All reprobates and impenitents Rev. 20. 15. §. 138. Of the resolution of Heb. 12. 25 26 27 28 29. 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 voyce then shook the earth but now he hath promised saying Yet once more I shake 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 remain Vers. 28. Wherefore we receiving a Kingdom which cannot be moved let us have grace whereby we may serve God acceptably with reverence godly fear Vers. 29. For our God is a consuming fire THe sum of these words is The general use of the forementioned divine priviledges which is 1. Propounded in these words See that ye refuse not him that speaketh 2. Confirmed in the words following The confirmation is raised from the danger and dammage of neglecting his admonition Which dammage is amplified comparatively v. 25 26 c. The comparison is of unequals inforced from the lesse to the greater wherein is noted 1. The substance of them v. 25 26 27. 2. An inference thence raised v. 28 29. In the comparison two sorts or kinds of unequals are noted 1. One of the Person v. 25. 2. The other of the priviledges v. 26 27. This latter is 1. Propounded v. 26. 2. Expounded v. 27. Vers. 2â—… In the substance of the comparison we may observe 1. The duty enjoyned 2. The Reason whereby it s enforced In the expressing of the duty note 1. The manner in this word See which implies great circumspection 2. The matter
set down Negatively See that ye refuse not him that speaketh Where we may observe 1. The Act forbidden refuse not 2. The object him that speaketh In the Reason whereby it s enforced there is a four-fold difference noted betwixt the Law and Gospel 1. One in a different dignity 2. The second in a different penalty 3. The third in a different power 4. The fourth in a different continuance 1. The difference in dignity is manifested by the different persons that declared the one and the other 1. He that declared the Law spake on earth 2. He that delivered the Gospel spake from heaven 2. In setting down the penalty there is 1. An agreement in the general that neither the transgressors of the one nor of the other escaped 2. The difference is in the certainty and severity of the latter expressed in these words Much more 〈◊〉 not we escape if we turn away c. Vers. 26. 3. The different power of the Law and Gospel was manifested by the different effects The effect at the delivery of the Law was shaking of the earth amplified by the cause thereof viz. The voyce of Christ. The effect at the delivery of the Gospel was the shaking both of earth and heaven The power of the Gospel is 1. Propounded v. 26. 2. Expounded v. 27. In the proposition we may observe 1. The proof in these words He that promised 2. The point or thing promised wherein 1. The extent of power in that upon comming in of the Gospel heaven and earth were moved 2. The time when manifested in these words yet once more Vers. 27. 4. The fourth difference betwixt the Law and the Gospel is in respect of continuance 1. The Law was alterable 2. The Gospel was firm and stable and so unchangeable The alterablenesse of the Law is implied in this word removing which is ratified by the cause thereof they were things made viz. by the hands of men The unchangeablenesse of the Gospel is expressed in these words that the things which cannot be shaken may remain In which we may observe 1. The main substance of the point in this phrase things which cannot be shaken 2. The inference in the words following Vers. 28. The inference which the Apostle maketh upon the difference between the Law and the Gospel is expressed v. 28 29. Whereof we may observe 1. The matter thereof v. 28. 2. The motive v. 29. In the matter note 1. The ground of duty 2. The kind of duty In the ground observe 1. The subject what we have 2. The means how we have it The subject is 1. Expressed in the excellency of it Kingdome 2. Amplified by the stability of it A Kingdome which cannot be moved In the kind of duty note 1. The spring whence it ariseth viz. Grace 2. The stream that flowes from thence where note 1. The matter 2. The manner The matter is to serve God The manner 1. Acceptably 2. With reverence 3. With godly fear Vers. 29. In the motive we may observe 1. The substance in these words Our God is a confuming fire 2. An inference in this particle FOR. In the substance the motive is double 1. Implied 2. Expressed The implied motive is taken from the relation between God and the Church in these words Our God The expressed motive is taken from the terror of God which is 1. Propounded in a metaphor Fire 2. Aggravated by an effect Consuming The inference is in this particle FOR For our God is a consuming fire §. 139. Observations raised out of Heb. 12. 25 26 27 28 29. Vers. 25. 1. CIrcumspection about Christs word is requisite This ariseth from he manner of expressing the duty in this word SEE which is a word of circumspection and hath an especiall emphasis See § 123. II. Christ speaketh to us in the Gospel This is here implied in these words See that ye refuse not him that speaketh Where the Apostle takes it for granted that in the Ministry of the Gospel Christ speaketh to his Church for if Christ speak not he cannot be râ—…fused See § 124. III. Christs word is in no case to be rejected This the Apostle plainly expresseth See § 125. IV. As the Law was given on earth so the Gospel from heaven This ariseth from the different manner of giving the Law and the Gospel expressed by the Apostle in v. 25. See § 126. V. Transgressors of the Law were surely punished Which the Apostle implieth where he saith that they escaped not who refused him who spake on earth See § 127. VI. Despisers of the Gospel shall be most surely and soarely punished Which the Apostle expresseth in these words much more See § 127. Vers. 26. VII Christ delivered the Law Which the Apostle expresseth in these words whose voice then shoâ—…k the earth meaning the voice of Christ in the delivery of the Law See § 129. VIII The delivery of the Law was terrible Which is implied by the shaking of the earth at the delivery thereof which the Apostle here expresseth See § 129. IX Upon bringing in the Gospel heaven and earth were moved So much the Apostle plainly expresseth in opposition to the Law and the delivery thereof when only earth was shaken See § 130. Vers. 27. X. The Law was alterable Which the Apostle expresseth in the word removing See § 131. XI The Gospel is unchangeable Which the Apostle implieth in this phrase things that cannot be shaken See § 132. XII That which is made by man is subject to decay This ariseth from the Apostles bringing it in as a reason why the things of the Law were alterable namely because they were made viz. by men See § 131. XIII Gods change is to the better This ariseth from the Apostles inference whereby is shewed the end of Gods substituting the Gospel in the room of the Law See § 132. Vers. 28. XIV Christs Church is a Kingdome So it is here expresly called See § 133. XV. God is to be served Which ariseth from the Apostles exhortation thereunto See § 135. XVI Our serving of God must be so ordered as it may be pleasing to him So much the Apostle expresseth in his generall direction for the manner of our serving God in this word acceptably See § 135. XVII God is to be served with due reverence So much the Apostle doth in plain termes expresse for in setting down the manner of our serving God he adds with reverence See § 135. XVIII An holy fear is a speciall meanes of well ordering the service we do to God So much the Apostle expresseth See § 136. Vers. 29. XIX Christ is true God This plainly ariseth from the title God here given unto Christ. See § 137. XX. Christ is in speciall the God of his Church This ariseth from the relative particle OUR added unto God Our God See § 137. XXI God incensed is terrible Which the Apostle expresseth by terming him a consuming fire Our God is a consuming fire See § 137. CHAP. XIII §.
lust of the eye 1 Joh. 2. 16. that is an inward inordinate desire arising â—…rom the sight of such and such a thing Iosh. 7. 21. Many things may be seen which are not desired but if desired and that inordinately there is covetousnesse 2. In things which differ mark what is preferred If earthly things be preferred before heavenly temporall before spirituall that disposition is covetous Such was the disposition of those who are invited to the Kings Supper and refused to go Luke 14. 18 c. And the disposition of the Gadarenes Mark 5. 17. 3. In the means of getting consider whether they be just and right or no. For all unjust and undue waies of getting arise from covetousnesse A minde free from it will rest content with that portion which by the Divine providence shall be allotted Ier. 22. 17. Mic. 2. 12. 4. Compare with the stint which thou first settest to thy self the issue that followeth If upon the obtaining of the first desire a man remain unsatisfied and his desire be more and more enlarged he hath a covetous heart for example A poor man thinks if he could get ten shillings a week it would serve his turn He hath it but then he desireth ten shillings a day he hath that also yet is not satisfied From shillings his desire ariseth to pounds and yet is not satisfied These are such of whom the Prophet thus speaketh Wâ—… unto them that â—…oyn house to house that lay field to field till there bâ—… no place that they may be placed alone in the midst of the earth Isa. 5. 8. Such an one is said to enlarge his desire as hell Hab. 2. 5. 5. Well weigh the effects of thy desire of riches If thoughts thereupon break thy sleep and care thereabouts consume thy flesh and labour and toyl therein take up all thy time and impare health and strength that desire is immoderate it is plain covetousnesse Eccl. 2. 23. 5. 12. This argueth a greedinesse after filthy lucre as the Apostle terms it 1 Tim. 3. 3. 6. Take notice of thy disposition in hording up and keeping wealth and sparing to spend it For covetousnesse consisteth as much if not more in keeping as in getting The rich man in the parable herein especially manifested his covetousnesse Luk. 12. 19. The Lord therefore for avoiding covetousnesse dehorteth from laying up treasures on earth Matth. 6. 19. See § 51. 7. Observe thy manner of spending If it be too sparingly nigardly and basely It under thy degree and means If against health and strength in generall not affording what 's needfull thereunto or against speciall occasions not affording Physick or other requisites in sicknesse or help of Chirurgery in case of wounds soars or other-like maladies or against the charge that belongs unto thee as wife children servants kindred and neighbours or against the duty and due which thou owest to the poor State and Church or in what thou doest in any of the foresaid kindes thou doest perforce so as otherwise thou wouldst not do it surely this kinde of spending savoureth rank of covetousness Eccl. 4. 8. §. 58. Of humiliation for and detâ—…station of Covetousness AMong other sinnes this of covetousness ministreth to Professors of the Gospel great and deep matter of humiliation Is it not a shame for such as have heaven set before them and that prepared before all time by the good pleasure of God purchased in the fulness of time by the precious blood of the Sonne of God reserved to be enjoyed by them after all times for ever and ever that they should dote upon earth and earthly things which are base and transitory and that in and under the light of the Gospel whereby the surpassing excellency of things above and excessive vanity of things below is distinctly and clearly laid down What a shame is it that sonnes of God cannot be content with that portion which their heavenly Father provideth for them Should professors have that deeply rooted in their hearts and openly practised in their life which the Apostle would not have to be once named amongst Christians Eph. 5. 3. Doth not such a shamefull and disgracefull rag of the old man give great matter of humiliation That which gives men just cause of humiliation because they are infected with it should make them so to detest it as to give no rest to their souls till it be purged out of them Unless this use be added to the former uses they will be strong convictions against us and aggravations of our condemnation For to examine ones soul about covetousness so farre as to finde it out and to be humbled thereupon will be an evidence that if we loath it not we like it we love it we are willing to entertain it even against knowledge and conscience herein we make our judgement the more heavy You therefore that know covetousness to be a sinne an â—…einous sinne and know your selves to be guilty thereof and are brought to be humbled for your former practice thereof abhorre it for the future In detestation thereof say I abhorre my self and repent in dust and ashes Ioh 41. 6. Every evil is to be abhorred Rom. 12. 9. Much more such as are disgracefull to the Christian profession Hate this therefore more then biting and poysoning creatures and be dehorted and disswaded from all covetous practises before mentioned See § 50 51 52. The hainousness of this sinne set out § 53. is a strong motive to inforce this disswasion §. 59. Of Graces contrary to Covetousness FOr the better avoiding of Covetousness it will be our wisdom to get our souls possessed with such graces as are contrary thereunto One contrary expelleth another Bring light into a room and thereby you expell darkness I will exemplifie this in four particulars 1. Confidencâ—… in Gods providence This keeps a man from distrustfulness which is the cause of covetousness He that confidently relieth on God for supply of all needfull good things will not inordinately desire nor unduly acquire nor immoderately treasure up riches What makes children or servants in their parents or masters house less covetous then when they are alone for themselves Surely this that they are confident that their parents or masters will sufficiently provide for them This confidence on this ground doth the Lord much press Matth. 6. 31 32. Therefore â—…ast all your care upon God for he careth for you 1 Pet. 5. 7. To this very end â—…eads that reason which the Apostle himself here addeth for he hath said I will not â—…eave thee nor forsake thee 2. Contentedness This is added in this Text as an antidote to covetousness For nothing is more opposite to covetousness then contentedness A covetous mind is never satisfied with any thing be it never so much A contented mind is ever satisfied with any thing be it never so little I have learned saith the Apostle in whatsoever state I am therewith to be content
having long life are satisfied therewith God with the blessing giveth satisfaction Psal. 91. 16. The meek shall eat and be satisfied Psal. 22. 26. God will satisfie the poor with bread Psal. 132 15. When God promiseth to send corn wine and oyl as a blessing it is added Ye shall be satisfied therewith Joel 2. 19 26. This satisfaction is said to be of the mind to shew that it extends it self as farre as covetousness doth which is an inward inordinate desire of the mind A contented person doth not only forbear outward indirect courses of getting more and more but doth also restrain the motions of his mind or soul from desiring more then God is willing to allot unto him The sufficiency mentioned in the description hath not reference to any set quantity or measure which the contented person propounds to himself but only to the wiâ—…e providence of God who doth give to every one of his what is sufficient for him Answerably a contented person so accounts his own estate and is satisfied She that made this answer to him that would have spoken to the Captain of the Hoast for some reward to her I dwell among mine own pâ—…ople was such a contented one 2 King 4. 13. This word â—…itness is added to shew that contentedness extends it self not only to the things which are needfull for mans livelihood as food and raiment 1 Tim. 6. 8. but alâ—…o to the severall estates whereunto man is subject as of peace and trouble ease and pain honour and dishonour prosperity and adversity Contentedness makes a man account that estate be it joyous or grievous whereunto God brings him to be the fittest and seasonablest for him The present condition wherewith a contented mind is limited in this Text admits a double reference One to the time past wherein though his condition hath been better yet he repineth not at the alteration thereof The other reference is to the time to come wherein though he have never so great hope of bettering himself yet for the present he remaineth content with his present condition §. 63. Of the Grounds of Contentedness THe grounds of Contentedness are such as follow 1. Knowledge of Gods disposing providence that he ordereth all things in heaven and earth according to his own will Psal. 115. 3. 135. 6. Hence we may safely inferre that our estate whatsoever it be great or mean plentifull or sâ—…anty quiet or troublesom is ordered by God The Lord gave and the Lord hath taken away Job 1. 21. I form the light and create darkness I make peace and create evil I the Lord do all these things Isa. 45. 7. Who would not who should not be content with that estate which God provideth for him Among other Divine properties there are three which are of greatest force to move us to rest content in our present condition 1. Gods Almighty power 2. His incomprehensible wisdom 3. His infinite goodness God by his power is able to give any man any thing If thou wilt thou canst make me clean saith a leper to Christ Matth. 8. 2. By his wisdom he discerneth what is fittest for every one For the same estate is not fit for every one therefore he variously ordereth mens estates 1 Sam. 2. 7. His goodness moveth him to order all things to good It is good for me that I have been afflicted saith the Psalmist Psal. 119. 71. If this mighty God who can settle thee in any estate in his wisdom see this present estate to be fittest for thee and in goodness settle thee therein oughtest not thou to be content therewith Of contentedness arising from Gods disposing providence See my Sermon on Matth. 10. 29. Entituled The extent of Gods providence § 11. 2. Faith in Gods speciall relation to thee that he is in particular thy Father so as thou maâ—…est say to him Thou art my Father my God and the rock of my salvation Psal. 89. 26. To be perswaded that the Almighty God who can do what he will that the wise God wâ—…o well disâ—…erneth what is fittest for thee that the good God who sweetens all the passages of his powerfull and wise providence with his goodness is in speciall thy Father cannot but assure thee that he dealeth with thee as he knoweth to be best for thee He that stedfastly believed this would not have his estate otherwise ordered then it is He must needs rest content with the present Of this speciall application of Gods Fatherhood See my Explanation of the Lords Prayer Entituled A Guide to go to God § 12. 3. A full conviction of our unworthiness of the least of Gods mercies This did Iacob acknowledge before God Gen. 32. 10. This useth to produce two effects which much conduce to contentedness One is thankfulness for whatsoever we have This made Paul thank Christ Iesus for that he counted him faithfull putting him into the Ministry who was before a blasphâ—…mer 1 Tim. 1. 12 13. For in another place he saith I am not 〈◊〉 or worthy to be called an Apostle 1 Cor. 15 9. Thankfulness is a degree above contentedness The other effect is an expectation of Gods continuing to provide what shall be sufficient for the future For he that is conscious to his own unworthiness cannot but acknowledge that whatsoever good he hath is from Gods free grace Thereupon he is moved to hope and beleeve that God who for his own grace sake hath begun to do good unto him will upon the same ground continue so to do and thereupon he rests contented 4. A deep apprehension of ones desert He that knows himself cannot be ignorant that his desert is extremity of wrath and vengeance even hell and damnation In that therefore he is on this side hell in the land of the living under means of salvation he is content with any outward estate though it be never so mean yea though it be an 〈◊〉 estate and full of trouble They who being sorely afflicted duly consider that they had deserved much more then they had endured with an holy content and humble patience thus say It is of the Lords mercies that we are not consumed because his compassions fail not Lam. 3 22. 5. A right application of Gods promises There is no condition so mean no estate so troublesom but that in Gods Word we may â—…inde some promise to support us therein About want it is said There is no want to them that fear God The young lions do lâ—…ck and suffer â—…unger but they that fear the Lord shall not want any good thing Psal. 34. 9 10. My God shall supply all your need Phil. 4. 19. About danger thus saith the Lord When thou passest thorow the waters I will be with thee and thorow the rivers they shall not overflow thee when thou walkest thorow thâ—… fire thou shalt not be burnt neither shall the flame kindle upon thee Isa. 43. 2. About fear of men there is this promise They that
seeth meet and fit to be accomplished 2. In his almighty Power whereby he is able to perform and make good whatsoever he promiseth 3. In his inâ—…allible Truth and Faithfulness which puts him on to ratifie and perform every word that cometh out of his mouth 4. In his Goodness to all them that come to him and relie upon him That we may observe this Apostolical Direction and by Gods promise be imboldned with confidence as the Apostle here directeth us to do Two especial duties are requisite 1. A faithfull remembrance of Gods promises 2. A wise and right application of them Of these two See The whole Armour of God Treat 2. Of Faith § 71 c. §. 77. Of Boldnesse in a mans holy Profession THe evidence of the boldnesse and confidence here mentioned is given in a Christians speech intimated in this particle SAY So that we may boldly SAY Hereby we are given to understand That faith in Gods promise makes men freely and boldly utter their minde Hereof see more in The Saints Sacrifice on Psal. 116. 10. § 67. §. 78. Of Gods Presence presupposing help THe Profession which the Apostle putteth into Christians mouths is expressed in the words of the Psalmist thus The Lord is my helper and I will not fear what man shall do unto me This Text is taken out of Psal. 118. 6. There is indeed some difference in the Apostles quoting the Text betwixt the Hebrew and the Greek The Hebrew thus reads it The Lord is with me or for me or as our English hath translated it The Lord is on my side The Greek thus The Lord is my helper To this sundry Answers may be given 1. Penmen of the New Testament were not Translators of the words and sentences but quoters of the sense and meaning of the Old Testament See Chap. 1. v. 6. § 72. 2. The word Helper is used by the Psalmist in the next verse and from thence it may be taken by the Apostle 3. The LXX Greek Translators which was the Translation that the Church used in the Apostles time read this Text word for word as the Apostle doth The sense therefore being the same with the Hebrew the Apostle would not alter that Translation 4. The alteration which is in the Greek serves for an Exposition of the minde and meaning of the Psalmist For Gods being with or for us or on our side presupposeth that he is our helper So as there is no contradiction betwixt the Psalmist and Apostle but a clear interpretation of the Psalmists minde and a profitable instruction thence ariseth namely that upon Assurance of Gods being with us for us and on our side we may rest upon it that he will afford all needfull help and succour unto us Hereupon the Psalmist himself making this inference For having said The Lord is on my side he addeth The Lord taketh my part with them that help me Psal. 118. 6 7. God himself having said to Ioshua I will be with thee maketh this further inference I will not fail thee nor forsake thee Josh. 1. 5. And upon this Promise to the Church When thou passest thorow the waters I will be with thee God further addeth And they shall not overflow thee Isa. 43. 2. that is God would so help it as it should not be overwhelmed and drowned We have a reall and visible demonstration hereof in the example of those three faithfull serâ—… of God who yielded their bodies to be cast into an hot fiery fornace then to worship any god except their own God The Son of God was in the midst of the fire with them thereupon they had no hurt Dan. 3. 25. God is not with his servants as a stranger who only beholdeth the case wherein they are but as a Master or Father who takes an especial care of them and thereupon being with them he cannot but help them Singular comfort hence ariseth from the Omnipresence of God to his children especially who place their confidence on him All of us give assent to that which God thus saith of himself Do not I fill heaven and earth Jer. 23. 24. And to this The eyes of the Lord are in every place Prov. 15. 3. And to this Thou hast beset me behinde and before and laid thy hand upon me Psal. 139. 5. How then can we doubt of help and succour in any place or in any case §. 79. Of using the same sayings that Saints of old did IN that the Apostle puts the words of an ancient servant of God into the mouths of other servants of God that lived in after times he sheweth that all of all ages who are of the same faith may make the same Profession of God and rest with as much confidence on God as they who lived in former times did We may say in our greatest difficulties God will provide as Abraham did Gen. 22. 8. and as Ionathan did There is no restraint to the Lord to save by many or by few 1 Sam. 14. 6. And as Iehoshaphat did O our God we know not what to do but our eyes are upon thee 2 Chron. 20 12. And as Paul did If God be for us who can be against us Rom. 8. 31. God is every way the same to us as he was to his Saints of old His Promises remain the same to us We have the same Spirit to work in us the same minde that they had thereupon we may use the same Profession the same Supplication and in all like things the same words that they did It is an especial point of wisdom to take due notice of the words and speeches of Saints of old Such especially as were evidences of their faith in God and to make them familiar to our selves that they may be as Proverbs on all occasions in our mouths This will be an especial means to quicken our spirits to help our devotion and to strengthen our faith Hereunto let me adde this Caution That as we use the same words so we use them with the same minde and with the same affection See more hereof § 68. §. 80. Of the Lord Iehovah THe first words of the fore-named Profession are these The Lord is my helper Here are two emphatical words which are of special force to strengthen our faith One is this proper title The Lord applied to God The other is this Epithete Helper attributed to him The former is the interpretation of the Hebrew word Iehovah which is a Title proper and peculiar to God alone It setteth out the Eternity Self-existency Immutability Fidelity and sundry other Excellencies of God We may with much confidence rest upon that which Iehovah this LORD undertaketh to do If he be our helper we may be sure to want no help wnatsoever our case be He is both able and ready to do whatsoever he seeth needfull for us Of this Title Iehovah See more Chap. 1. § 128. See also The Churches Conquest on Exod. 17. 15. § 72. §. 81.
acts of his humane nature Yet there are two exceptions in this case 1. Extraordinary matters 2. Temporary Extraordinary things done by Christ and not imitable are such as these 1. His fasting fourty daies Mat. 4. 2. Indeed Moses Exod. 24. 18. and 〈◊〉 1 King 19. 8. did as much but it was by an extraordinary assistance which cannot be imitated in ordinary cases 2. Christs walking on the water Matth. 14. 25. which when Peter attempted to do he began to sink only by Christs extraordinary assistance he did the like Matth. 14. 30 31. 3. Praying all night Luk. 6. 12. though Christ called upon his Disciples in that case to pray with him yet they could not but slept Mat. 26. 40 c. 2. Temporary matters were such as belonged to the time wherein he lived as his being Circumcised celebrating the Passeover observing sundry Feasts and other Rites of the Law To these may be added occasionall matters as celebrating the Lords Supper at night in a private chamber among men only with unleavened bread and sitting as at the Passeover So his sitting while he preached Luk. 4. 20. his preaching out of a ship Luk. 5. 3. and on a mount Matth. 5. 1. These being occasioned by present circumstances do not binde us to imitate him therein but upon like occasions Quest. Wherein then is Christ to be imitated Answ. In these three cases 1. In such generall morall duties as belong to all persons at all times Such as belong to all persons are not extraordinary Such as belong to all times are not temporary 2. In such particular duties as belong to the like calling 3. In such as have the like reason and occasion for doing them 1. Generall morall duties expressed in Scripture to be done by Christ for our imitation are these 1. Meekness Matth. 11. 29. 2. Humility Matth. 11. 29. 3. Love Eph. 5. 2. 4. Forgiving wrongs Col. 3. 13. 5. Compassion Luke 10. 37. 6. Patience Heb. 12. 2. 7. Contempt of the world Hâ—…b 12. 2. 2. Particular duties which Christ did by vertue of his place and calling were such as these 1. As a Son he was subject to his parents Luke 2. 51. 2. As a Minister he was diligent Luke 8. 1. He was also faithfull Heb. 3. 2. Ioh. 7. 16. 3. As an husband of his Church he was loving to her Eph. 5. 25. 3. Things which Christ did upon common equity and may be done upon like reason and occasions were these 1. Preferring mercy before sacrifice Matth. 12. 12. 2. Avoiding danger Luk. 8. 59. 3. Refreshing himself when he was weary thirsty hungry sleepy c. Ioh. 4. â—… c. Mat. 8. 24. This sheweth how requisite it is that we acquaint our selves with the life of Christ and that for this end to be like him Herein lieth the difference betwixt sound and formall Christians All may be acquainted with the story of Christ and be able to discourse thereof but they are the sound Christians who lay it as a pattern before them Such vertues as became the Head must needs become the members They are unworthy such an Head who preferre honour riches pleasures gay apparell or any thing else before the vertues of their Heads Among other motives meditate on these to imitate Christ. 1. The excellency of the Guide 2. The perfection of the Pattern 3. The blessed issue that will follow thereupon If we be here like to our head in grace we shall be hereafter like to him in glory §. 133. Of going out of the Camp OUr Apostle giveth this particular instance wherein he would have us to imitate Christ Let us go forth unto him without the Camp This phrase Let us go forth is the interpretation of one Greek word but a compound even the same that is translated came out Chap. 3. v. 16. § 163. A double Preposition is here used as was there and implieth a like emphasis namely that we readily and throughly do what is here required The word translated Camp is the same that was used v. 11. § 127. But here it is used in another sense For Camp is here metaphorically put for the world and that in two especiall respects 1. The world is as a place of tents which were of no stability nor of long continuance 1 Cor. 7. 31. 1 Ioh. 2. 17. 2. The world is as a Camp of enemies to Saints especially Iames 4. 4. 1 Ioh. 3. 13. The world in generall compriseth under it all creatures whether places persons or other things In this sense the world is said to be made by Christ Joh. 1. 10. For all things were created by him that are in heaven and that are on earth visible and invisible Col. 1. 16. And to shew that the heavens are comprised under the world as well as the earth the plurall number is used thus He made the worlds Heb. 1. 3. and the worlds were framed c. Heb. 11. 3. In this respect the world is divided into two parts One is called this world John 12. 31. and this present world 2 Tim. 4. 10. The other is called that world Luke 20. 35. and the world to come Heb. 6. 5. This world is here below That world is above Both these by way of distinction are mentioned together thus Neither in this world nor in the world to come Mat. 12. 32. and thus Not only in this world but also in that which is to come Eph. 1. 21. It is this present world that is here meant by this metaphor of a Camp and by a Metonymy the honours promotions profits pleasures and other like allurements which are in this world These are styled the things of this world and comprised under these three titles The lust of the flesh the lust of the eyes and the pride of life 1 John 2. 15 16. that is concupiscense covetousnesse and ambition To go then out of the Camp as here intended hath respect to the minde more then to the body and to the inward affections rather then to the outward actions though these be not altogether excluded To go out of the Camp is to withdraw our minde heart and affections from the world so as not to love it 1 Joh. 2. 15. not to be conformed to it but rather transformed Rom. 12. 2. Thus the duty required doth not so much respect the place where we live as the grace of the heart As they are said to have their conversation in heaven Phil. 3. 20. whose heart and affection is on heavenly things so they are said to go out of the world whose hearts and affection are alienated from the world The grace here intended is commonly called contempt of the world whereby a mans heart is so taken off from the world as no alluâ—…ements thereof under the pretence of honour profit or delight nor any terrours thereof under the pretence of the loss of goods good name liberty or life it self can put one on to do that
Christ last and second 9. 143 144 Comming of Christ looked for by believers 9. 145 Comming of Christ yet to come 10. 139 Comming of Christ speedy 10. 140 Communication of properties in Christ 9 57 Companions with sufferers 10. 126. Lord 11. 138 Company with wicked dangerous 11. 138 Comparisons see Parables Compassion in Priests and Ministers 5. 9 Compassion on all sorts 5. 11. and 10. 128 Complaints of God 3. 105 Concealing such as in danger 11. 125 Conclusion to be expressed 4. 53 Conception of Christ 8. 6 Conditions stand with free grace 12. 43 Confessors and Professors distinguished 11. 259 Confessors brought to wander 11. 261 Confessors brought to want 11. 262 Confession of sin 10. 7 8 Confessors hardly handled 11. 264 Confidence for profession of faith or faith it self 3. 61 Confidence to be maintained 10. 132 Confesse thy condition 11. 67 Conscience what it is 13. 155 Conscience good and evill 13. 155 Conscience not quieted by legal rites 9. 49 Conscience most affected with sin 9. 83 Conscience quieted when purged from sin 10. 5 Conscience evil 10. 66 Consider what it intendeth 3. 21 Consider weighty matters 3. 22 Consider Christ above all 3. 23 41 Consider one another 10. 75 Consecrated a way is by Christ 10. 55 Consolation from Gods promises 6. 144 Consolation strong 6. 145 Conspiring in sin aggravates it 3. 104 Constancy See Perseverance Constancy of Christ in sufferring 12. 18 Content with thy gifts 2. 37 Content with any estate 11. 45. And 53. 61 62 c. Continue See Persevere Continue God doth his great works among opposers 3. 100 Continuance in sin aggravates it 3. 102 109 Contradictions of sinners against miseries 12. 24 Contradiction make weary 12. 2 Contrary vices to be avoided 6. 8â—… Contraries cause contrary consequences 4. 31 Converted ones at first most assaulted 10. 119 Converted ones at first great courage 10. 121 Conviction works on affection 7. 77 Corruption bitter 12. 84 Corruption to be kept down 12. 85 Corruption defileth many 12. 87 Courage spirituall needfull 12. 25 Covenant what it is 7. 94. and 8. 39 Covenant made with Christ â—… 118. 8. 45 Covenant and Testament differenced 7. 94 Covenant with Christians wherein better 7. 94 Covenant established on the Mediator 8 24 Covenant of God established on promises 8. 26 Covenants four causes 8. 40 Covenant new 8. 35 Covenant a prop to faith 8. 41 Covenant of works 8. 42 Covenant of works why promulged after mans fall 8. 42 Covenant of Grace 8. 45 46 Covenant upon tables of stone 9. 30 Covenant of God the ground of the good he doth 10. 46 Covet best gifts 2. 37 Courage spiritual needful 12. 25 Country of believers 11. 72 Councell of God immutable 6. 135 Creation not understood by reason 1â—… 8 Creation by Gods word 11 8 Creation of nothing 11. 8 Creatures variously taken 4. 75 Creatures perish how many wayes 1. 137 139 Creatures how altered by Christ 1. 140 Creatures cannot work miracles 2. 28 29 Crosse what it is 12. 17 Crosse of Christ 12. 17 See sufferings Crown Crowning 2. 60 Cruelty in death 11. 255 Cruelty of men exceeds beasts 11. 271 Crucifie Christ again 6. 41 Curse followes rejecting 6. 49 Custome no sure rule 10. 80 D. DAnger See Distresse Danger utmost to be declared 6. 30. and 10. 87 Danger of others to be prevented 11. 125 187 Danger to be timely prevented 11. 126 Danger to be prevented so long as may be 11. 127 Danger avoided by such as have courage 11. 147 158 168 Dangerous places made the safest 11. 168 Davids name frailties crosses graces priviledges 11. 211 212 c. Day To day taken for eternity 1 50 This Day applied to set times 1. 58. and 1. 61 Day the extent of it 3. 76 91 146 Daily do good 3. 145 146 Day the last 10. 82. How it approacheth 10. 83 Day the last how it is seen to appear 10. 84 Day the last how fitted for it 10. 85 David the penman of the book of Psalms 4. 44 David a type of Christ 11. 217 Death of Christ vanquished Satan 2. 144 Death See Mortall Death fearful 2. 149 Death in Gods power 5. 41 42 Death principles about it 6. 19 Death of Christ a death of suffering 2. 76 Death in causes of Religion 10 103 Death approaching take care of posterity 11. 112 119 Death most irrecoverable 11. 240 Dead works 6. 8. and 9. 8â—… Dearest yeelded to God 11. 93 Dearest subject to destruction 11. 159 Deceitfull sin is 3. 122 148 Defer not repentance 3. 76 Defences against God in vain 11. 175 Degrees of sin 2. 18. 3. 85 Deliverance from spirituall bondage 2. 152 Deliverance out of troubles 11. 121 Depart from God See Apostates Deputed to his function Christ was 3. 33 See Appointed Desertions spirituall take not away all comfort 3. 64 Desire of doing good 13. 156 Desires though earnest may be in vain 12. 96 Desperat distresse avoided 11. 23â—… Despâ—…se the Law who do 10. 102 Despisers of the Law put to death 10. 103 Despisers of Gospel more sorely punished 10. 107 Determined God hath whom to blesse 11. 90 Devil destroyed 2. 141 Devils power of death 2. 142 143 Devil an accuser 2. 146. 3. 122 Devil compriseth all the evill angels 2. 147 Devil described 3. 122. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—… 74 81. and 3 164. and 6. 84. and 10. 5 Dy men must 9. 133 Dy but once men do 9. 134 135 Different times argue different things 4. 29 Different things discerned by faith 11. 144 Different priviledges from God 11. 277 Diffidence See unbelief Diligence about heavenly rest 4. 64. and 6. 79 Directions to be added to admonitions 3. 143 Disgraces See reproaches Disgrace put upon professors â—…0 124. Disgrace a kind of persecution ibid. Disobedience distinguished from transgression 2. 14 Distresse no just cause of distrust 3. 39 See Danger See Desperate Distrust See unbelief Divers doctrines 13. 115 Divine truths differenced 2. 22 Doctrines divers and strange 13. 115 Dominions 1. 84 Dominion of Christ 2. 61 69 Doubling a word an emphaticall hebraisme 6. 103 Draw neer to God 10. 62 Drinks legall 9. 50 Dulnesse in hearing 5. 50 Dulnesse from want of exercise in Gods word 5 68 Duty necessary 2. 3 Duty daily to be done 3. 145 E EArth the foundation 1. 131 Earths and heavens extent 1. 130 Earth the place of Saints plgrimage 11. 69 Efficay of Christs propheticall office 2. 122 127 Efficacy of Christs blood before shed 9. 90 Elder not ever the worthier 11. 11 106 Elders who are 11. 6 Election Gods power therein 2. 131 Elect only given to Christ 2. 133 Elect perfected by Christ 10. 40 Eliah died not 9. 133 Elohim when to be taken of God when of creatures 1. 107 Encrease of Gods goodnesse to his Church 8. 53. And 11. 57 61 End of world cleared 9. 119 End justifieth not an act 11. 125 Endeavour after heaven 4. 63 Endeavour acceptable 13.
6. 131 God makes matters most cleer to man 6. 132 God the most high 7. 6 God to be spoken of with reverence 7. 6 God a peculiar God 8. 67. and 11. 78 God of peace 13. 163 God is the living God 3. 138. and 3. 85 God desires that which he delights in 10. 17 God to be believed that he is 11. 22 God the rewarder 11. 23 God resembled to Abraham in offering his Son 11. 94 God returns what he receives 11. 100 God seen by believers 11. 150. 12. 77 78 God invisible 11. 151 God carrieth through danger 11. 168 God can make things that stand in his way to yeeld of themselves 11. 176 God makes men differ 11. 277 God how seen 12. 77 78 Gods wrath terrible 12. 137 Good variously taken 13. 116 Good report See Report Good works to be done See works 13. 172 Good works 10. 77 Goods spoiled a persecution 10. 129 Good things to come 9. 53 Gospel to be heeded 2. 5 6 Gospel of Salvation 2. 20 Gospel Preached before Christ 2. 20 Gospel reveales the better things 2. 21 Gospel sins the greater 2. 21. and punishments 10. 107 Gospel first published by Christ 2. 24 Gospel confirmed 2. 25 Gospel-benefits 4. 16 17 Gospel a good word 6. 35 Gospel times blessed times 10. 83. 12. 115 Gospel the truth 10. 90 Gospel more excellent then the Law 12. 115 Gospel came from heaven 12. 126 Gospel-despisers surely and soarly punished 12. 127 Gospel came in with power 12. 130 Gospel unchangeable 12. 132 Governors are servants 3. 51 52 Grace of God cause of Christs death 2. 78 Grace stands with Christs merit 2. 78 Grace to be accepted in the season 3. 76 Grace ground of all good 4 97. 13. 196 Grace put for the Gospel 13. 117 Grace rejected dangerous 10. 92 Grace a cause of preferment 11. 11 192 Grace decayed may be recovered 11. 202 Grand-fathers respect to childrens children 11. 111 Growth in grace 6. 4 5. and 10. 135 Grieved how God is 3. 103 167 168 H. HAbit what it is How gotten 5. 75 Hand attributed to God 2. 33 132 133 Hands of men make external things 9. 121 Things made without hands better then things made with hands 9. 121 Harden See Heart Harlots believed 11. 183 Hatred of iniquity 1. 116 Hear Christ 3. 25 78 Hear aright 3. 77 Hear Christs prayer God did 5. 43 Hearers capacity to be observed 5. 62 74 Hearing how iâ—… profits not 4. 18 19 Heresies against Christs humane nature 2. 140 Heart What it is 3. 79 Heart to whom attributed 3. 79 Heart how hardned 3. 80 81 Causes thereof 3 84 Heart how hardned by God Satan other men 3 82 83 Heart hardned by ones self 3. 85 Heart hardned by degrees 3. 85 Heart hardned a wofull plight 3. 86 Heart hardned how discerned 3. 87 How redressed 3. 88 Heart above all to be kept 3. 126 Heart evill 3 127 Hearts sincerity 3. 70 126 Heart-searcher God is 4. 74 76 77 Heart leads to God 10. 63 Heart how pure 10. 64 Heaven Christ exalted unto 1. 35 Heavens and earths extent 1. 130 Heaven the work of Gods hands 1. 132 and 11. 49 Heavens glory 2. 93 Heaven the hope of believers 11. 76 Heaven opened 4. 84 85. and 10. 53 Heaven an holy place 9. 59. and 10. 53 Heaven the place where Christ continueth his Priesthood 9. 123 124 Heavens way 10. 54 Heaven the place of reward 10. 131 Heaven a City 11. 47 Heaven a Country 11. 72 Heavenly calling and gifts 3. 15. and 6. 33 Heavenly things purified 9. 118 Heavenly things the substances of types 9. 117 Hebrews what they were 1. 5 Hebrews much affected by the Apostle ibid. Heed See Circumspection Heed to be especially given to a speciall charge 8. 15 Heir Christ 1. 17 Heires of Salvation 1. 160 161 162 Heires of promise 6. 133 Heires none but believers 6. 134 Hell-fire how materiall how not 10. 98 Hereticks 11. 270 Hezekiahs sicknesse and recovery 11. 133 Hide such as in danger 11. 125 High-Priest Christ is See Priest 2. 173. and 5. 27 High-Priests infirmities 5. 12 High-Priests function honourable 5. 18 High-Priest and Christ resembled 8. 4 High-Priest alone entered into the most holy place 9. 40 High-Priest went once a year into the most holy place 9. 41 High-Priest entered with blood into the most holy-place 9. 42 Himself Christ offered 1. 29 Highest God is 7. 6 Hold fast 10. 132 Holy-Ghost 2. 35 Holy-Ghost true God and a distinct Person 3. 76 Holy-Ghost put for his gifts 6 34 Holy-Ghost how communicated to hypocrits 6. 34 Holy-Ghost testifieth things written before 9. 46 Holy See Saints Holy who and what so called 3. 5 Holy how men come to be 3. 6 Holy who may be accounted ibid. Holy how things are 9. 14 Holy place 9. 14 Holy of Holies 9. 15 Holy ones draw neer to God 10. 69 Holinesse excellency utility necessity 3. 7 Holinesse an evidence of Gods good respect to man 3. 8 Holinesse vilified by many 3. 9 10 Holinesse to be pursued 3. 11 Holinesse how attained 3. 12 Holinesse makes perfect 10. 27 Holinesse of God conferred on Saints 12. 56 Honour distinguished from glory 2. 66 Honour refused 11. 136 Honour may be sought 11. 136 Honour to grace 11. 11 192 Hope of Saints heaven 6. 148 157 Hope is an evidence that we are Christs 3. 62 Hope causeth rejoycing 3. 63 Hope of believers not uncertain 3. 66 and 6. 80 154 Hope of things not seen 6. 156 Hope better 7. 87 Hope a needfull grace 10. 71 Hope to be professed 10. 72 House of God Saints are 3. 37 58 House variously taken 3. 47. and 8. â—…6 House of Christ excellent and large 3. 59 House of Christ we are 3. 58 House of Christ compriseth all believers before and since Christ exhibited 3. 59 Humane Authors how usefull 11. 244 Humiliation the way to exaltation 2. 63 Husbands faith usefull to wives 11. 58 Hyperbolees how to be used 11. 60 Hypostaticall union of Christ 1. 15 Hypocrites how partakers of Holy Ghost 6. 34 Hypocrites taste of Gods good word 6. 35 Hypocrites how far they may ascend and fall 6. 36 37 Hysop what it typified 9. 103 I. IAcob his name 11. 106 Jacobs prerogatives 11 09 Iacobs trials 11. 110 Iacob worshipped on his staffe 11. 113 Idolatry hatefull 11. 38 Iealousy good over others 4. 2 Iehovah Christ 1. 28 Iephthahs Name Birth Infirmities and Excellencies 11. 207 208 209 Iephthahs rash vow 208 Iericho described How destroyed 11. 174 Iesus 2. 73 Iesus Christ joyned 3. 29 Iewes who so called 8 36 Iewes may be Christians 3. 28 Iewish Christians 7. 61 Iewes liturgy belongs not to Christians 7. 73 Iewes calling to be prayed for 8 37 Iewes priviledges belong to Christians 8. 38 Iewes perfected with Christians 11. 279 If is not alwayes conditional 2. 8 3. 60 Ignorance how it extenuates or aggravates sin 3. 111 Ignorances damages 3. 112 Ignorance a sin
〈◊〉 〈◊〉 Collum e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per 〈◊〉 dâ—…rsi â—…dere Variâ—…us f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An error that God seeth no sin in justified persons 1. There is sin in justified persons 2. Other men see sin in them 3. Such see sin in themselves 4. God punisheth sin in the justified Grounds of the fore-said errour Numb 23. 21 expounded a Pelican annoâ—… on Tindall transl of 〈◊〉 Piscat in loc b Hier. â—…ug in Psal. 31. Vaâ—…ab Calvin Piscat c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lam. 4. 18. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esth. 8. 6. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods full discharge doth not prove that God seeâ—…h not the sin discharged How the Church is without spot a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ is the heart searcher We have in all things to do with God An account to be given to God Verse 13. Vers. 13. a Luther Calvin b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Means of grace to be improved a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Against ubiquity and Transubstantiation The preheminency of Christs Priesthood The way to heaven opened Seek things above In prayer look to heaven Christ is before his Father for us Beleevers shall be with Christ in heaven a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ passed through all difficulties into heaven We on earth have communion with Christ in heaven a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What it is to hold fast Christs Priesthood is the ground of perseverance a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christs infirmities to be known Two negatives make a strong affiâ—…mative a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pâ—…i e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Infirmities to which we are subject Evidences of Christs fellow-feeling a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d Similiter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 similis Iâ—…de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 similitudo a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Ch. 9. v. 14. §. 80. Christs perfect purity Sacrifices typified Christs purity So did Priests Prophets foretold Christs purity Sin is an accident to mans nature Joh. 14. 30. The Virgin Mary not without sin Why Christ without sin Uses arising from Christs purity a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods mercy and grace distinguished a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What it is to receive and finde c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nothing out of God to move him Man cannot merit No works of â—…tion Rest on mercy and grace a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God runs at his childrens cry a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tempus h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tempus statutum opportunitas God helps in the finest time Vers. 14. Vers. 15. Vers. 16. Vers. 14. Vers. 15. Vers. 16. The inference How one taken from among men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No fit Priest but out of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Chap. 2. v. 17. §. 179. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…fferre offerre b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sustollere c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God needeth not mans gifts Why God accepted gifts of men Difference betwixt Priests and Prophets Christ makes acceptable * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 med dono Marc. 15. 45. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What were gifts Saints are Priests Why Sacrifices slain a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sin may be pardoned a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Compassion in Priests and Ministers c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignorance a sin a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Several kindes of infirmities b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 High-priests subject to sin a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Necessitate praecepti Necessitate medâ—…i See Chap. 2. v. 17. §. 166. Means for our good to be used Priests offered for others sins Priests offâ—…red for themâ—…elves The Highâ—… 〈◊〉 sin Christ had no 〈◊〉 Christ offered â—…ot â—…or himself Vers. 1. Vers. 2. Verse 3. Vers. 1. Vers. 2. Vers. 3. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b De sacto * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De â—…ure d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notation of Aarons name c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 monâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ no pattern in unmeet matters a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men are glorified by the things wherein they glorifie God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christs Priesthood Aaronâ—… 〈◊〉 See Chap. 7. v. 11. §. 66. Defects of Aarons Priesthood Christ the excellentest of Priests Vers. 6. Vers. 6. Flesh for Christs humane nature Daies for brevity of life Christ still retains his flesh Christ did works of service in this life Saints tears only in this life a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Participium Aorsti primi b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 egeo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oro d
interceâ—…on Filius in hoc interpellare Deum dicitur dum semper Patiâ—… hominem quem suscepit quasi nostrum pignus ostendit offert ut verus Pontifex aeternus Hier. Comment in Rom. 8. Why Christ maketh intercession No need of other offering then Christs At all times free accesse to God The Fist proof of the excellency of Christs Priesthood a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A necessity of such a Priest as Christ was Depth of mans misery Gods great respect to man God ordereth matters so as best becomes Do all as becomes a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d Innocens Vulg. Lat. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 polluâ—… g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ died not for himself Things needlesse are not to be done a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sixt proof of the excellency of Christs Priesthood Reiteration of sacrifices implies imperfection Against the sacrifice of the Masse What cannot be effected at once may be helped by a frequent use a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministers and others must first cleanso themselves d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Against the sacrifice of the Masse Against the unbloody sacrifice g â—…dem numâ—…o h Cyril ad Reg. Euseâ—… de Demonst. l. 1. i Vt eaâ—…um quae pro nobis suscepta sant perpessionem recordaremur Theo. in cap. 8. ad Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril ad Reg. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb. de Demonst lib. 1. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril Idieros Myst. Catechiâ—… 5. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The seventh proof of the excellency of Christs Priesthood b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Capitulum O capitulum â—…epidissimum What a Sum is Christian heavenly Priest How Christ was a spirituall and celestiall Priest Heb. 9. 14. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Transitions usefull d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of Christs being a preacher See Chap. 2. v. 3. Sect. 22. Why Christ was a Minister a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Noâ—…lli 〈◊〉 Sanctâ—…rum ita intelligunt ut hominos faciat sanctiorâ—…s Theophilact in loc quod sanctis ministratus misericordiae multae est amorts magni quem nobis impendit Chrys. Ambr. Lyra. Dlonys b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What Sanctury here meant c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 9. 3. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanctum Sanctorum Exo. 26. 33. High-Priest and Christ resembled f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ignis lux 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 luces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 integritas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 integritates Vrim Thummin signa erant quibus responsum divinum dignoscebatur Num. 27. 21. 1 Sam. 28. 6. Ezr. 2. 63. What Tabernacle here meant a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Tabernacle a type of Christs body c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 True opposed to typicall b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fixit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compingo c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christs conception a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sacrifice which Christ offered up c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ did what he was appointed a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What necessary is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ariâ—…t Post. 1. Non Necessarium absolutè potest dici necessarium ex suppositione Tho. Aquin. Part. 1. Q. â—…19 dit 2. Conclus c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ exerciseth his Priest-hood in heaven Object Christ dyed on earth Answ. Christs death wos but one part of his Priest-hood 2. The efficacy of Christâ—… death was from heaven * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why Christ was not a Priest on earth Against the popish Priest-hood Look to heaven for good from Christs Priest-hood a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Legall rites may not be mixed with evangelicall truths a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…omponitur eâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 particulâ—… extensiva 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tremo d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divine service to be performed with fear e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Resemblance betwixt types and shadows The service legall Priests performed a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What meant by heavenly things Types had their truths See Chap. 9. 115 117 122. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why God made legall rites to be shadows of heavenly things Rites were not only to keep the Jewes from other inventions The mysteries of types to be searched into It is good paines to explain types What Moses was Gods word delivered by men is to be received as from God a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is dicitur quem Deus â—…uo colâ—… dignatur Bud. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f Craâ—…culum Ministers must receive from God what they deliver to men Divine worship must have warrant from God a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A speciall charge to be especially â—…eeded a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Make put for causing to be made What God giveth in charge must be done b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All things enjoyned by God to be observed Jam. 2. 10 18. expounded Obedience universall Partiall obedience dangerous a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why respect is be