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
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
27. 11. Sonne and Spirit Luk. 1. 35. and the excellentest of his Creatures both Persons and things and those above and below 1. Above The Heavens Heb. 9. 12. The Angels Mar. 8. 38. and glorified men 1 Thes. 3. 13. are called holy 2. Below Professors of the true faith Col. 3. 12. whether single persons male Maâ—… 6. 20. and female 1 Pet. 3. 5. and children born of such 1 Cor. 7. 14. or the whole society and communion of them These are called an holy Priesthood an holy Nation 1 Pet. 2. 5 9. An holy Temple More eminently they who are of extraordinary Functions in the Church as Apostles and Prophets are called holy Revel 18. 20. 3. The Priviledges and gifts that God bestoweth on his Church are also called holy as holy Scriptures Rom. 1. 2. Holy Law Holy Commandments Rom. 7. 12. Holy Covenant Luke 1. 72. Holy calâ—…ing 2 Tim. 1. 9. Holy faith Jude v. 20. Holy conversation 2 Pet. 3. 11. And the parts of mens bodies used in devotion as Holy hands 1 Tim. 2. 8. and Christians mutuall salutations as an holy kisse Rom. 16. 16. 4. Sundry places were so called as Ierusalem Mat. 4. 5. The holy City because it was a Type of the Church and of the Kingdom of heaven and because the Temple wherein God was worshipped was there And the Holy Mount 2 Pet. 1. 18. where Christ was transfigured And the place where God in speciall manifested his presence was called holy ground Act. 7. 33. The Hebrew word which is translated holy in the Old Testament is applied to the Temple and to the severall parts and courts thereof and to all the persons and things appertaining thereto as Priests Levites Altars Sacrifices Incense Oyl Water â—…estments all manner of Utensils Ordinances and other things which were for sacred uses When the Greek word used in the Text is set alone as a Substantive and not as an Adjective joyned with another it is translated Saint Salute every Saint Thus for the most part it is translated in the plurall number Saints which is all one as holy ones § 6. Of the causes of mens being holy and of calling them so THis excellent Prerogative of being holy cannot arise from mens selves 〈◊〉 can bring a clean thing out of an unclean Not one Job 14. 4 The 〈◊〉 whence all men sprout was most impure and unholy But every good and every perfect giâ—…t is from above and â—…ometh down from the Frther of lights Jam. 1. 17. This Father of Lights commuaicateth holinesse to Sons of men two waies 1. By imputing unto them the righteousnesse of his Son Thus we are said to be made the righteousnesse of God in Christ 2 Cor. 5. 21. and Christ is said to be 〈◊〉 of God righteorsnesse unto us 1 Cor. 1. 30. 2. By coveighing his Spirit into us who altereth their nature and disposition and enableth us to perform the works of righteousnesse In this respect he is 〈◊〉 only called the holy Ghost of which phrase see more ver 7. But also the Spirit of holinesse Rom. 1. 4. because he worketh holinesse in us And Sanctification 〈◊〉 said to be of the Spirit 2 Thes. 2. 13. because it is wrought in us by the Spirit of God Thus this excellent title Holy gives no matter of boasting unto man For whâ—… hast thou that thou didst not receive Now if thou didst receive it why dost thou 〈◊〉 as if thou hadst not received it 2 Cor. 4. 7. But it giveth just and great cause 〈◊〉 glorying in God of giving all praise to God for it and of using this divine property to the glory of his Name The Apostle here giveth these Hebrews this title not so much in regard of 〈◊〉 parenâ—…age because the root from whence they sprouted was holy Rom. 11. 16. For the partition wall betwixt Jew and Gentile was now broken down and all 〈◊〉 were of the faith of Abraham were counted to be of Abrahams Seed Gal. 3. 〈◊〉 In this respect all that were born of Parents professing the faith were counted 〈◊〉 1 Cor. 7. 14. The Apostle therefore here gives them this Title 1. In regard of their profession whereby they were distinguished from 〈◊〉 persons 2. In regard of his opinion of them For he judged them to be true 〈◊〉 of the holy Church as he did of those to whom he said Ye are wasâ—…ed ye 〈◊〉 sanctified ye are justified in the Name of the Lord Iesus and by the Spirit of 〈◊〉 God 1 Cor. 6. 11. Thus he usually stileth all to whom he wrote Saints that 〈◊〉 holy ones Quest. How did the Apostle know that they were holy Answ. By their holy profession For the ground of judging others is not â—…tainty of knowledge but the rule of love which beleâ—…veth all things and 〈◊〉 〈◊〉 things 1 Cor. 13. 7. That is the best that may be beleeved or hoped of them Thus another Apostle termeth those to whom he wrote Elect 1 Pet. 1. 2. yet Election is one of Gods secrets Besides he giveth this title indefinitely so as they that are truly holy might apply it to themselves For a Sermon may be preached or a Letter written to a whole assembly without manifesting any difference betwixt person and person when that which is preached or written is specially intended to those who in truth are such as they profess themselves to be This is not to justifie the wicked for that is an abomination Prov. 17. 15. And a â—…o is denounced against them that call evil good Isa. 5. 20. When matters are apparent judgement must answerably be given Love makes not men blinde When men are plainly discerned to be unholy to call them holy is not to think or speak the best but the worst But when we see nothing to the contrary then are we to judge the best of Professors It is better to judge an hypocrite upright if we know him not to be an hypocrite then an upright man an hypocrite For we may well judge otherwise then the truth is so we judge not otherwise then love requireth How contrary to this Apostolicall practice is the censure of many in this age who on this ground that men are carefull to keep a good conscience and fearfull to commit the least sinne judge them to be dissembling hypocrites Profession of sincerity makes many to be more vilely thought of More diametrically opposite to the rule of love is their censure who on every occasion are ready to call such as are not of their minde damned reprobates Christ saith With what judgement ye judge ye shall be judged Matth. 7. 2. What judgement then can such look for §. 7. Of the Excellency Utility and Necessity of being holy THe Apostle could not have given unto them a more excellent attribute then this Holy For 1. There is nothing wherein a creature can be more like to his Creator then in being holy It is said that God at first
bestow on them that come to him For mercy and grace are the cause of all Mercy hath particular reference to mans misery and wretchednesse so it implieth pity and compassion See Chap. 2. v. 17. § 176. Grace hath reference to mans unworthinesse so as it implieth the free will of God that what God doth he doth for his own sake of his own gracious good pleasure without any desert on mans part For Gods grace and mans works are drametrically opposed one to another Rom. 11. 5. Of Gods grace See Chap. 2. ver 9. § 78. As mercy and grace in generall intend the same thing namely the fountain of all good and the free manner of conferring the same So these two words Obtain Finde imply the same thing which is to be made partakers of such and such blessings The former Greek word signifieth to take or receive Heb. 5. 4. 7. 5. It hath reference to offering or giving a thing Matth. 20. 8 9. 25. 15 16. See Chap. 7. v. 5. § 37. The other word finde hath reference to seeking as Matth. 7. 7 8. To be found without seeking is counted extraordinary Isa. 65. 1. or accidentall and casuall as Act. 5. 10. The former presupposeth an offer or gift on Gods part whereupon we may be bold to take and receive The other implieth an act on our part whereupon we may be sure to finde Luk. 11. 9 10. The Greek word is also translated to obtain Chap. 9. v. 12. §. 97. Of mercy and grace the ground of all good THe foresaid description of the benefit obtained by going to the Throne of grace in these words to obtain mercy and finde grace shews that mercy and grace are the ground of all that good which we can expect from God Therefore the Apostles use to joyn them together in their salutations wherein they desire all good for those to whom they write thus Grace and mercy from God c 1 Tim. 1. 2. 2 Tim. 1. 2. Tit. 1. 4. 2 Ioh. v. 3. All Saints in all ages have acknowledged and pleaded this in their adresses to God Num. 14. 18 19. Psal. 51. 1. Dan. 9. 18. There is nothing out of God which can move him to any thing It must therefore be his grace and mercy that moves him to do good to man the rather because man is in himself most miserable through sinne and in that respect a fit object of mercy and withall most unworthy of the least good so as free grace must needs come in to do him good There is nothing in man to deserve or any way procure good from God Great is the pride of our adversaries the Papists who too too audaciously plead their own merits before God Adam in his innocency could merit nothing of God all that he could do was but duty Should the glorious Angels conceive any merit in what they did they would stain their glorious works and make themselves devils thereby See The whole Armour of God Treat 2. Part 4. of righteousnesse § 7. on Eph. 6. 14. Great also is the folly of those that trust to the supererrogatory works of others as if any man were able to do more then he is bound to do or more then the Law requires This is an higher degree of presumption then the 〈◊〉 No marvell that neither the one nor the other receive any fruit of mercy and 〈◊〉 For by the conceit of merit and supererrogation mercy and grace are 〈◊〉 null to them Considering mercy and grace are the ground of all our hope let us take 〈◊〉 notice thereof and as we cast one eye on our wretchednesse and unworâ—… so let us cast another eye on Gods mercy and grace that by our 〈◊〉 we be not discouraged from approaching to the Throne of 〈◊〉 This brought the Publican thither who said God be mercifull to me a sinner 〈◊〉 18. 13. Of Gods grace see more Chap. 2. v. 9. § 78. §. 98. Of Gods readinesse to afford succour A Particular blessing arising from Gods mercy and grace is thus expressed to help in time of need The word translated help is a Noun for perspicuity 〈◊〉 it may be thus translated for help Of the emphasis of the Greek word translated help See Chap. 2. vers 18. § 184. This word implieth a readinesse in God to afford succour God according to the notation of the Greek word is ready to runne at the cry of his children to succour them He is said to ride upon the heavens for their help Deut. 33. 26. God himself renders this reason of succouring his people in Egypt I have heard their cry Exâ—…d 3. 7. In this respect God is resembled to parents Psal. 103. 13. Isa. 66. 13. who use to runne when they hear their childe cry Yea God in pity and compassion is preferred before earthly parents Psal. 27. 10. Isa. 49. 15. This is a point of admirable comfort to us that are subject to many miseries and oft forced to cry bitterly God hath an ear to hear our cries and an heart to pity us When Hagars childe cried and Hagar could not help it God heard the voice of the lad and afforded help Gen. 21. 16 c. This is sufficient to keep us from â—…ainting in our distresses This also may be a motive to stirre us up to cry and call to God in all our distresses Children in their need will cry to their parents yet it may be their parents hear them not or if they hear them are not able to help them as Hagar could not help her childe Gen. 21. 16. But God alwaies hears even our inward cries Exod. 14. 15. §. 99. Of Gods doing good in season THis phrase in time of need is the interpretation of one Greek word which signifieth seasonable It is translated convenient Mark 6. 21. The Substantive is translated opportunity Matth. 26. 16. The Adverb conveniently Mar. 14. 11. and in season 2 Tim. 4. 2. The word is compounded of a Noun that signifieth season and an Adverb that in composition signifieth good So as this compound signifieth a good season The Grecians have two words that in generall signifie time But one useth to be indefinitely put for any kinde of time as Mat. 25. 19. The other determinately for a season or fit time It is translated season Mar. 12. 2. due season Matth. 24 45. opportunity Cal. 6. 10. Heb. 11. 15. This interpretation in due time doth give the full sense of the word As the Grecians have two words to distinguish time and season which are both set down together Acts 1. 7. So the Hebrews also have two distinct words one for time indefinitely Psal. 34. 1. the other for a set time or season Gen. 1. 14. Heb. 2. 2. The word here used by the Apostle signifying in the simple use thereof a season or fit time and in the composition a good season gives us to
another Greek word that signifiâ—…th a book as here it is joyned withall thus in the volume of the Book By this volumn of the book is meant the sacred scripture Hâ—…reby it is apparent that the Scriptures foretold what Christ was to do When in the new Testament mention is made of matters concerning Christ they use thus to be expressed as he spake by the mouth of his holy Prophets Luke 1. 70. Christ propounded unto them in all the Scriptures the things concerning himself Luke 24. 27. All this was done that the Scriptures of the Prophets might be fulfilled Mat. 26. 56. To him gave all the Prophets witnesse Act. 10. 43. If we compare the new Testament with the old we shall finde this plentifully verified Never did any thing more make to the glory of Gods name or to the good and happinessâ—… of man then the sending of Christ into the world and that which he did and indured in the world and therefore would God have it foretold before hand that when such and such things fell out it might be known that they were so ordered and disposed by God 1. This instructeth us in that mine where the most rich treasures and precious pearls are to be found even such as are sufficient to make a man everlastingly happy Nor the Jews Cabala nor the Turks Alkeron nor the Papists unwritten Traditions can instruct us in such mysteries 2. It is in this respect pains well taken to search the Scriptures throughly Ioâ—…n 5. 39. and in them to seek after Christ as after hid treasures Prov. 2. 4. Christ is couched in dark types obscure prophesies and promises of things to come §. 22. Of Christs doing what was written of him THe inference of the foresaid record upon Christs forwardness to do Gods will giveth proof that Christ was induced to do such and such things because they were foretold of him In the volume of the Book it is written of me saith Christ therefore I come to do thy will O God To this purpose may fitly be applyed these and such like phrases That it might be fulfilled which was spoken Mat. 4. 13. For it is written How then shall the Scriptures be fulfilled that thus it must be Mat. 26. 31 54. 1. The written word was an expresse Declaration of Gods will and that so much the more sure because written the very recording thereof added weight thereto Laws written are the more authentique 2. The writing of Gods mind made it to be the more distinctly expresly and fully known 3. By writing it it continued the longer even to many ages and so received the greater approbation of many Generations one after another On these grounds it is said of the Scriptures we have a more sure word of prophesie 2 Pet. 1. 19. Hence we are taught both to observe what is written in the volume of Gods book concerning us and also to make conscience of doing that which is there written For better application of this point 1. Take notice of such general points as concern all of all sorts 2. Mark those particular duties which are prescribed to those as are of such a place and calling or of such a relation as thou art §. 22. Of the meaning of Heb. 10. 8. Heb. 10. 8 9. Vers. 8. Above when he said sacrifice and offering and burnt-Offerings and Oâ—…ferings for sin thou wouldst not neither hadst pleasure therein which are offered by the Law V. 9. Then said he Loe I come to do thy will O God He taketh away the first that he may establish the second FOr the better application of the foresaid testimony the Apostle repeateth it in the very words thereof as Logicians use to repeat their arguments that it may 〈◊〉 evidently appear how fitly and justly the conclusion is inferred upon the proof Of repeating the same point see chap. 3. v. 15. § 158. The first word translated above hath reference to a precedency or going before For such points as are delivered before others use to be above them as in a 〈◊〉 whereof see § 21. That which is first written is above that which after followeth in the same roule In this word above he hath reference to that which was set down v. 6 7. as is evident by the words following which are the same that were seâ—… down This phrase when he said or word for word saying hath reference to Christ for it is he that uttered the words following Of the four distinct kinds of oblations here set down 1. Sacrifice 2. Offering 3. Burnt-Offerings 4. Offerings for sin see § 16. Under these all the external means which under the Law were used to free men from sin are comprized Concerning all which it is said in reference to God thou wouldst not neither hadst pleasure therein This sheweth that God regarded them not but rather rejected them Of the meaning of these two phrases and the difference betwixt them see § 16. This phrase which are offered by the Law or according to the Law is here added by the Apostle for it is neither in the Psalm nor in the former verses wherein the foresaid testimony is quoted It is pertinently inserted to meet with an objection which may be this The forementioned sacrifices were offered by the Law or by Gods own appointment how then can it be imagined that God should reject them To prevent that Objection the Apostle here granteth that they were offered by the Law yet by inserting this clause he implyeth a non obstante notwithstanding that Law God rejected them Of the meaning of this phrase according to the Law see chap. 7. v. 5. § 38. In what respect God rejected legal types notwithstanding the Law whereby they were ordained see chap. 4. v. 8. § 50. chap. 7. v. 16. § 81. §. 23. Of the meaning of Heb. 10. 9. V. 9. THis particle of time then is that same that was used § 19. and in the same sense that there used This word said he is another then that which was used v. 7. but signifieth the same thing only the former is of the first person for Christ there speaketh of himself but this latter is of the third person for the Apostle speaketh it of Christ. In quoting this last clause Lo I come to do thy will O God The Apostle leaveth out that which was in the former verse included in a Parenthesis thus In the volume of thy book it is written of me because the sum and substance of the point in question was full without it It was but a circumstance to shew the ground and reason of Christs forwardnesse in offering himself to be a sacrifice as is shewed § 21. These last words He taketh away the first that he may establish the second are 〈◊〉 of art They shew that the Apostles argument hath the force of a disjunctive syllogisme For therein one thing is taken away that the other may be concluded and established According to
of legall sacrifices See § 13. II. Christ came from heaven into this world to be a sacrifice for man This is gathered out of this phrase when he commeth into the world See § 14. III. Christ himself manifested the reason of his being a sacrifice This word He saith hinteth as much See § 15. IV. God regarded not legall sacrifices This phrase thou wouldst not applyed to God in reference to legal sacrifices intendeth as much See § 16. V. God desired not that wherein he had no pleasure This is gathered from joyning together these two phrases Thou wouldest not Thou hast had no pleasure See § 17. VI. There were sundry sorts of Sacrifices under the law The mention of these four Sacrifice Offering burnt-offering and sacrifice for sin prove as much See § 16. VII Sacrifices were for sin This phrase Sacrifices for sin giveth evidence thereof See § 16. VIII Christ was a true man The word body implyeth as much See § 18. IX God fitted Christ to accomplish what he undertook Christ therefore saith to him Thou hast prepared me a body See § 18. Vers. 7. X. Christ willingly did what he did These several words and phrases Then said I Loe I come do all prove the point See § 19. XI Gods will was the ground of what Christ did For he saith to God I come it do thy will See § 20. XII The Scriptures soretold what Christ was to do So much is intended under these words In the volume of the book it is written of me See § 21. XIII Christs desire was to approve himself to God This is gathered from his apostrophe to God in this phrase O God See § 20. Vers. 8. XIV Repetitions may be usefull This is gathered from this phrase Above when he said and from all the particulars following which are repeated out of the former verses See § 22. Of the observations raised out of the word repeated see v. 5 6 7. XV. God rejected such things as were according to the law This phrase which are offered by the law intendeth as much See § 22. XVI Legal Sacrifices are abrogated This is the intendment of this phrase He taketh away the first See § 23. XVII Christs Sacrifice is unalterable It is established as a thing not to be removed or altered See § 24. XVIII Legal Sacrifices were abrogated for this end that way might be made for Christs This phrase That he may establish being inferred upon the taking away of legal Sacrifices giveth proof hereof See § 23. Vers. 10. XIX Christs Sacrifice was perfect This is the general intendment of this tenth verse By Gods will was Christs Sacrifice made perfect Therefore the Apostle saith that by his will we are sanctified See § 26. XX. Christs Sacrifice maketh us perfect For thereby we are sanctified See § 26. XXI Perfection consisteth in holinesse Therefore is this word sanctified put for perfected See § 27. XXII Christ had a body This is taken for granted in this word body See § 29. XXIII Christs body was made a sacrifice This phrase offering of the body implyeth as much See § 29. XXIV Our saviour was annointed and deputed of God The Conjunction of these two words Iesus Christ giveth proof hereof See § 29. XXV Christs sacrifice was but once offered up even once for all See § 29. §. 32. Of many Priests under the Law Heb. 10. 11. And every Priest standeth daily ministring and offering oftentimes the same sacrifices which can never take away sins THe Apostle proceedeth in setting out the excellency of Christs sacrifice and here produceth another argument by that rest which he took after he had offered his one only sacrifice This argument is plainly set down in the 12. verse but amplified in this verse by the contrary course of the Priests under the law who stand daily ministring and offering oftentimes This amplification manifesteth a difference betwixt the typicall Priests and the true Priest as well as betwixt the legal sacrifices and Christs sacrifice In this verse is shewed the insufficiency of those things which the Priest did under the law Of a Priest in general see Chap. 2. v. 17. § 172. and Chap. 5. v. 1. § 2 c. To shew that that insufficiency which is here attributed to a Priest is not to be 〈◊〉 only of Aaron who was the first Priest ordained under the law and that in crildernesse nor of any other peculiar Priest but of the whole company of them 〈◊〉 were in any age from their first institution till their abolition by the exhibitiâ—… Christ the true Priest he useth this universall particle every for they were all 〈◊〉 same mould meer men not to be compared to the true Priest who is Godâ—… Jesus Christ. This particle of universality sheweth that there were many of them and that it only together but also successively one after another hereof see Chap. 7. v. 23. 〈◊〉 97. This number of Priests maketh one speciall difference betwixt Christ the true 〈◊〉 and the legal Priests He alone by himself was able to do every thing that beâ—…ged to a Priest but no one Priest under the law could do all that belonged to 〈◊〉 office therefore there were many of them together whereof some did some 〈◊〉 others did other Besides none of them ever lived on earth where their services were to be perforred they were all mortall and thereupon there was a necessity of one generation 〈◊〉 Priests to scceeed another but Christ ever liveth to go on himself with that work â—…sh belongs to his Priesthood §. 33. Of Priests daily standing to minister THe foresaid Priests are here said to stand ministring Of the notation of the Greek word translated ministring See Chap. 1. v. 7. § 79. In generall it signifieth the executing of a publick function or service See Chap. 1. v. 7. § 79. The verb standeth is taken from the ordinary practice of servants who use to stand and wait in their severall places doing such services as belong to their function Thus Priests are said to wait at the Altar 1 Cor. 9. 13. Hereunto alludeth the Psilmist in this phrase the servants of the Lord which by night stand in the house is the Lord Psal. 134. 1. Herein lyeth a difference betwixt them and Christ for Christ sitteth at Gods right hand and so he continueth to execute his Priestly function as is shewed in the 〈◊〉 verse Priests did what they did as servants but Christ as a Son over his own house Chap. 3. v. 6. Yea as a supreme Lord Psal. 110. 1. Object Christ took upon him the form of a servant Phil. 2. 7. and he is stiled a minister Rom. 15. 8. And the word here used is attributed to Christ and translated a minister chap. 8. v. 2. § 3. And he saith of himself the Son of man came â—…t to be ministred unto but to minister Matth. 20. 28. Answ. 1. Though by reason of some works of service and ministry
effect it perswades a man of the truth revealed in it So 〈◊〉 what Gods word revealeth may safely and ought to be confidently believed It is not so with humane writings Quest. Why then doth the Apostle produce matters to be believed out of humane writings Answ. The holy Ghost so assisted the Apostles as they were able to discerne betwixt truth and falshood so as what they took out of humane Writers was without question most true and by their quoting the same they have made them authentick The like may be said of those Testimonies which the Apostle quoted out of Heathen Poets as Aratus Act. 17. 28. Menander 1 Cor. 15. 33. Epimenides Tit. 1. 12. The Apostles quoting these hath now made them to be sacred Thus can none do but they who have such a spirit The same judgement is to be given of Traditions Apostles by the immediate assistance of Gods spirit could judge what Traditions were true and Divine but we cannot It sufficeth us that all things requisite to make us wise unto salvation are in sacred Scripture 2 Tim. 3. 15. c. Some say that those stories whereunto our Apostle hath here relation might be part of Canonical Scripture but now lost Answ. That conceipt that part of the Canonical Scripture is lost is not to be admitted For 1. It impeacheth that Scripture which we have of imperfection or else that which is lost of needlesnesse 2. It impeacheth the providence of God in suffering Canonical Scripture to be lost 3. It layeth a blemish on the fidelity of the Church which is the pillar of truth 4. It takes away some means of our learning and grounds of our comfort and hope For whatsoever things were written aforetime were written for our learning c. Rom. 15. 4. As for the instances given of books of Scripture lost they are either of politick records and Chronicles as 1 King 14. 19. or of Phylosophical discourses 1 King 4. 33. or of such books as are yet extant but under other titles as Chr. 29. 29. §. 245. Of Professors torments THE first particular pressure wherewith Saints of old hath their Faith tried is thus set down were tortured not accepting deliverance that they night obtain a better resurrection The pressure it self is in this word tortured The other words are an amplification thereof The Greek word translated tortured signifieth to stretch out or to beat with bats The root from whence it is derived signifieth to beat thence a noun which signifieth a bat or a staff It signifieth also a drum the heads whereof being skins are stretched out very hard and stiff and used to be beaten upon with drum-sticks In reference hereunto a rack whereon mens bodies use to be stretcht and whereon being so stretcht they were wont to be beaten such a rack I say or instrument of torture was called by the same name that a drum is and they who are so rack't and beaten were said to be streâ—…cht and beaten as a drum or to be drummed Thereupon our former English translators thus turned this word were rack'd but our last translators taking the word more generally turned it thus were tortured so as here is a double trope 1. A Metaphor taken from stretching and beating a drum 2. A Synecdoâ—…h a particular kinde of torment being put for any kinde It is probable that the Apostle here hath some reference to the sufferings of Saints registred in the book of Machabees for the torment whereunto Eleazar was put is expressed under a Greek word that ordinarily signifieth a drum but is their translated torment 2 Mach. 6. 19 28. Yea it is said that Eliazar might have been delivered and would not vers 22. 30. It is also noted of a Mother and her seven Sons that they would not 〈◊〉 their persecutors promises be delivered in hope to be raised up again 2 〈◊〉 7. 14 29. This Metaphor giveth an instance that professors of the truth may be brought to exquisite torments for their profession sake It is said of Ioseph that they hurt his feet with fetters Psal. 105. 18. True it is that he was so dealt withall upon a false accusation and upon suspicion of violence offered to his Mistresse but if his fear of God had not kept him from committing folly with his Mistresse he had escaped that torment Ieremiah was apparently east into a Dungion where he sunck in the mire for his faithfulnesse in delivering the word of the Lord Ier. 38. 6. upon the same ground Michaiah was cast into prison and fed with bread of affliction and with water of affliction 1 King 22. 27. Iob also was miserably tormented even for his integrities sake Iob 2. 3. c. The things which Christ endured and his Apostles and all sorts of Martyrs after their time give further proof hereunto see § 255. 1. For the more through trial of his Champions that their courage faith patience and other graces might be the more manifest 2. To seaâ—… up that truth which they profess more firmly 3. To establish other professors 4. To give them some sensible evidence of what Christ endured for them 5. To make them the better to conceive the torments of Hell for if they whom God loves and whom in love he suffereth to endure what they endure be grievously tortured what may we think of those torments which God in wrath inflicteth upon those whom he hateth 2. Satan and his instruments inflict such torments on professors of the truth in malice Their delight is in cruelty and they have mischievous ends which are to discourage professors to draw them from their holy profession and â—…o triumph over them 1. This teacheth professors well to weigh what their profession may cost them what they may undergo and endure for it This is it which Christ adviseth his unto Luke 14. 27 28 c. 2. In that an holy profession may bring on it such torment it becomes professors to take unto themselves an invincible courage and resolve to endure whatsoever by man or Devil can be inflicted A full resolution in this case is of singular use §. 246. Of suffering willingly THE amplification of believers enduring the foresaid torment is set out two wayes 1. By the manâ—…er of their suffering not accepting deliverance 2. By the end which they aimed at a better resurrection Of the Greek word translated accepting See Chap. 10. v. 34. § 129. Of the other word translated deliverance See Chap. 9. v. 13. § 89. This phrase of not accepting deliverance hath reference to their persecutors offering them freedom from those torments in case they would renounce their profession Macc. 6. 21. c. and 7. 24. c. which offer on such condition they would not accept so as this phrase they accepted not is not simply to be taken but relatively to such terms as thy could no way approve This deliverance in this place is taken for setting one free from torment intended The whole phrase in
doth apply it Deut. 31 6. It cannot be denied but that Gods generall providence is extended to all of all sorts For in him all live and move and have their being Act. 17. 28. And he maketh his sunne to rise on the evil and on the good and sendeth rain on the just and on the unjust Matth. 5. 45. But his speciall care is on them that beleeve on him 1 Tim. 4. 10. In this case the Psalmist maketh an apparent difference betwixt the wicked and the righteous Psal. 37. 17 18 c. The Lord knoweth how to deliver the godly out of temptations and to reserve the unjust to be punished 2 Pet. 2. 9. The Apostle exemplifieth this in the good Angels that were not left nor forsaken and the evil Angels that were cast down into hell and in Noah and his family whom God saved when he brought the flood upon the world of the ungodly and in Lot whom God delivered when he destroyed four Cities and the inhabitants thereof This providence of God in not leaving nor forsaking his might further be exemplified in the three great Patriarchs Abraham Isaac and Iacob and in sundry of their posterity Hundreds thousands millions of instances might be given for the proof hereof I dare boldly avouch that from the beginning of the world to this day not one that trusted in God was left or forsaken §. 75. Of the Inference of vers 6. on vers 5. Verse 6. So that we may boldly say The Lord is my helper and I will not fear what man shall do unto me IN this verse there is an inference made upon the former promise of Gods not leaving nor forsaking his The Conjunction translated so that implieth an inference and such an inference in this place as teacheth us to make a good use of the forenamed promise The use here set down is double one is confidence in God the Lord is my helper the other is courage against man I will not fear c. In the former verse the Apostle alledged the promise to disswade from covetousness and perswade to contentedness Here he addeth two other ends or use thereof Hereby it appeareth that Gods promise of never leaving nor forsaking his is of manifold use and therefore it is the more stedfastly to be rested on and more frequently and seriously to be meditated upon Hereby it farther appeareth that many Inferences and sundry Uses may be made of the same Doctrine This profession The Lord is my helper may also have a more remote reference both to the vice of covetousnesse forbidden and also to the virtue of contentednesse commanded and that as another disswasion from the one and perswasion to the other For if God be our helper what need we covet more then he seeth meet to bestow upon us and why shall we not be content with that which he seeth meet for us If God be our helper we may rest upon it that he will help us to whatsoever he seeth needfull and good for us Hereupon we need not fear mans spoiling us of that which God seeth fit for us neither need we fear any thing that man can do to disturb us in that wherein we rest content This Pronoun WE being of the first Person and Plural number hath reference to him that wrote this Epistle and to those unto whom he wrote it who lived many hundred years after the fore-mentioned promise was made to Ioshua yea it hath reference to all Christians that have lived since this Apostles time and shall live to the end of the world So as hereby is confirmed that which was noted § 68. of applying Promises made to Saints of old to such as should live long after them As this particle WE hath reference to the words following which were the words of David it sheweth that not only Gods promises but also the speeches and actions of Saints in former ages are left upon record for our use that we upon like grounds and occasions should speak as they did and do as they did We may say saith the Apostle namely as the Psalmist did in the words following The same ground of saying what he did we also have We have the Lord to be our God as well as they of old had God is set forth unto us in all those Divine Excellencies of Power Wisdom Truth Righteousnesse Goodnesse Grace Compassion and Patience he was unto them We have also the same Spirit to work in us Knowledge Faith Hope Courage and otherlike Graces that they had On this ground thus saith the Apostle We having the same Spirit of faith according as it is written I believed and therefore have I spoken We also believe and therefore speak 2 Cor. 4. 13. Faith in such Promises as Saints of old had will make Saints in later times freely speak such things as they in former times did Hereof see more in The Saints Sacrifice on Psal. 116. 10. § 67. §. 76. Of Confidence and Boldnesse arising from Gods Promise THe word translated boldly is in the Greek a Participle and may thus be translated word for word So that we being confident may say The root from whence the Greek word here used cometh doth signifie Conâ—…idence And the Verb to be confident This word is alwayes in the New Testament used in the better sense and translated Sometimes to be of good chear or to be of good comfort Matth. 9. 2 22. Sometimes to be confident 2 Cor. 5. 6 8. or to be bold 2 Cor. 10 1 2. But boldnesse in that and this Text is to be taken in the better part for a virtue implying the very same thing that confidence doth It is here the rather translated boldly because it is opposed to fear mentioned in the last clause of this verse For boldnesse and fear are opposed one to another Fear keeps a man from being bold and boldnesse drives away fear In this respect saith Christ Be of good chear or be bold it is I be not afraid Matth. 14. 27. This word therefore here inserted sheweth That Gods Promise duly believed will make men bold or confident in all distresses Ioshua was hereby moved with great resolution and courage to fight against all those Nations which God promised to give into his hands Iosh. 1. 5 10 c. A like promise moved the Israelites boldly to venture thorow the red Sea Exod. 14. 13 c. Iehosaphat was hereby moved to go against that numerous Army that came against him 2 Chrâ—…n 20. 15 c. The like may be noted of Barak Jud. 4. 7. Gideon Judg. 7. 7 c Paul Act. 27. 24 c. and sundry others David professeth that this was it that caused him to hope The Ground hereof resteth in God who maketh the Promise and in those excellent Properties whereby he hath made known himself unto us As 1. In his unsearchable Wisdom in ordering the kinde of Promise he makes to children of men He maketh no promise but what he