accounted as his and be adopted into the number of the twelve Patriarchs to give name and be heads to two of the Tribes And worshipped Here is mentioned another argument or proofe of Jacobs faith in that he worshipped God after that he had bound Joseph to carry his body after his death into the land of Canaan as we reade it Gen 47. For by this worshipping he declared that he wholly confided in God who had promised that land to his posterity and would in due time give them the possession of it Vpon the top of his staffe The vulgar Latin renders this perversly that he worshipped the top of his staffe As if Jacob had worshipped the Scepter of his son Joseph that is Joseph himselfe by reason of the high office and power that Joseph had in Egypt Which interpretation neither agrees to the words of the text in leaving out the particle upon nor to the scope of the Author For what makes this to the declaration of Jacobs faith nay the thing it selfe scemes no way probable The end is the extreme part of a thing but if one end of a thing be the highest and the other the lowest the highest end is the top Which sence must be here understood as partly appeares by the thing it selfe and partly by the Hebrew word Gen. 47. In the Hebrew for top we reade head which by a metaphor signifies the top because the head is the end and highest part of man and consequently of any thing else And for staffe we now reade in the Hebrew bed which fell out because the word Mittah there extant pricked with other vowels signifies a staffe for in the Hebrew Matteh is a staffe and Mittch a bed The Septuagint whom our Author followes reade it Matteh and so translated it staffe otherwise then we now reade it in the Hebrew text Both these readings have a commodious sence For if wee give way to the authority of the Septuagint the sence will be that Jacob when by reason of his age and weakenesse he could not lift up him self by his owne strength stayed and raised himselfe by the top of his staffe the common ayde of old men that he might worship God by bowing his body before him But if we follow the Hebrew text as it is now extant the sence will be That Jacob because he could not raise his body out of his bed therefore he bowed his head forward upon his beds head and so worshipped God For among the people of God it hath beene alwayes the manner of worshipping God by bowing the body or at least the head unto him 22. By faith Ioseph when he dyed made mention of the departing of the children of Israel and gave commandement concerning his bones Now he mentions the particular faith of Joseph who when he was dying mentioned the departure of the Israelites out of Egypt and to testifie his beliefe and assurance thereof gave commandement concerning his bones that when they departed out of Egypt toward the promised land they should carry his bones with them He gives commandement concerning his bones and not concerning his body because he knew for certaine either by the spirit of Prophesie or else by the Oracle of God as Abraham his great grandfather did that the Israelites should not very soone after his death depart out of Egypt to take possession of the land of Canaan which God had promised but betweene his death and their departure there would passe such a distance of time that nothing of his body would remaine besides his bones Which thing doth greatly commend the faith of Joseph because though he saw the performance of Gods promises deferred for a long time yet to come yet he neither despised them nor doubted any thing of their verity 23. By faith Moses when he was borne was hid three months of his parents because they saw he was a proper childe The Author being about to bring an example of the faith of Moses doth begin it with the mention of his parents faith which appeared in their hiding of Moses when he was new borne For hence it is manifest that they confided in God that by his helpe the childe should be preserved And their motive to this faith was because they saw the childe was comely or proper that is such a one in whose countenance there appeared an extraordinary and excellent towardnesse and whose very aspect seemed to presage and promise some great matter In the seventh chapter of the Acts ver 20. it is said that he was exceeding faire to God which some Translations render by God that is his beauty came from God or God in a singular manner had made him very faire and beautifull When therefore his parents saw him so they imagined that God would not have it be in vaine that an Infant should be borne of so beautifull and comely countenance And therefore they doubted not but he should be preserved by the singular providence of God so as they also provided as much as lay in their power And the event was answerable to their faith And they were not afraid of the Kings commandement King Pharoah by an Edict had commanded the Egyptians to kill the male children borne of the Israelites after that the Midwives who feared God had refused to execute the like command This command of the King the parents of Moses feared not because they feared not but trusted upon God and his providence that the child which they had hidden should not be discovered and produced to be slaine by the Kings command 24. By faith Moses when he was come to yeares Here he begins to treat of Moses his owne faith and to mention the effects of it whereof the first is that when he was come to yeares he refused to be called the son of Pharoahs daughter Which fact of Moses he further illustrates and amplifies in the following verses In the Greek for come to yeares it is when Moses was become great Which greatnesse may be understood of that dignity which Moses attained in Egypt where he was bred up in the quality of the sonne of Pharoahs daughter For he was learned in all the wisdome of the Egyptians and was mighty in words and in deeds as we reade it Acts 7.22 But this greatnesse seemes rather to be referred to the stature of Moses and consequently to his age of mans estate partly because Moses come to yeares is here opposed to Moses when he was borne and pâ—…ly because the Scripture relating the same fact of Moses saith that when he was growne up he went out unto his brethren Exod. 2.11 Or as Stephen 〈…〉 When he was full forty yeares old it came into his heart to visit his brethren the children of Israel Acts 7.23 This fact of Moses in refusing to be called the son of the Kings daughter was a hardy attempt not onely to despise and reject so great a dignity such riches and pleasures but also thereby freely to cast himselfe into that
whence it runnes and the marke of it whereto it runnes Consider Iesus Christ Ye six your mindes and hearts upon Moses to consider him in all particulars consider also Jesus Christ The Apostle and high Priest of our profession Our profession is our Religion whereby we professe to serve God and to be saved Of this our Religion Christ is the great Prophet the grand Apostle Emissary or Legate or the first Messenger of it because he was the first that was sent from God to bring it into the world and to publish or preach it unto men For every Prophet sent with a message immediatly from God is therefore an Apostle And of this our Religion Christ is the high Priest or chiefe President to order it because he perpetually administers and officiates all things pertaining to it and because by him all the professors of it have their accesse to God because hee expiates and purgeth away their sins and because hee takes care that all things pertaining to divine worship be rightly performed in the Temple of God dedicate to this Religion For in this place the Author remarkably calls Christ by the name of high Priest because anciently the high Priests were Presidents over the Temple and holy things of God From both these offices thus united in Christ appears his transcendent dignity For anciently there was an Apostle or Prophet of the Jewish Religion who was Moses for he first taught and published it but then among them there was another high Priest who was Aaron and his Successors But Christ alone in one person was both the Apostle and high Priest of our profession But in this place we must ampliate extend the word high Priest so largely that it may also comprehend the Regall dignity or office of Christ For it is not likely that the Author in this breviate of Christs offices would wholly omit the chiefest especially in this place where hee would move them to consider Christ especially when he had before tearmed him such a high Priest as was able to succour them that are tempted which thing belongs also to his Regall power and had in the first chapter so lively expressed his Regall dignity by severall testimonies of Scripture 2. Who was faithfull to him that appointed him It had been enough to move the Hebrewes to consider Christ by what the Author had delivered before in preferring him above the Angels by severall arguments of reason and testimonies of Scripture but the Author not content with this doth here single out Moses and equall Christ with him because the Hebrewes had Moses in high esteeme opposing him to Christ and preferring him before Christ The particular wherein he equals Christ with Moses is the faithfulnesse of Christ and he instanceth the rather in this particular because that when God gave a singular commendation of Moses the Lord instanced in the particular of his faithfulnesse to God He therefore declares that Christ was as faithfull to God as ever Moses was Now the faithfulnesse of Christ relates to both his offices of high Legate or Apostle and high Priest The faithfulnesse of a Legate consists in these two things 1. That he deliver his Message wholly and truly according to his Commission 2. That he use all meanes to perswade and gaine faith to his Message especially if he be thereto enjoyned by him that sent him And the faithfulnesse of a high Priest is To provide all things pertinent to the worship of God and then to propitiate God toward those that worship him The person to whom Christ was thus faithfull was the supreme God who made him his Legate and high Priest by appointing him to the execution of these offices wherein he might exercise his singular faithfulnesse for Christ assumed not these offices of himselfe but was thereto appointed of God the Father as afterward more fully As also Moses was faithfull in all his house Moses was a great Prophet and Legate sent from God in so much that when Aaron and Miriam had spoken against him the Lord to publish his great esteeme of him would vindicate him by his owne mouth and thereupon preferres him before all other Prophets in that he would deale more familiarly with him then with any other for he would speake to others by visions and dreames and dark speeches but he would speake to Moses mouth to mouth even apparently and he should behold the similitude of the Lord of which dealing with Moses the Lord gives this reason because Moses was faithfull in all the Lords house Numb 12.6,7,8 In which words who sees not how highly God esteemed Moses above all other Prophets Now whether we take house for Gods Tabernacle or for his family yet Moses was most faithfull in both respects in that he neglected nothing that pertained to the care and good of either The summe is Lest by this singular testimony given by God to Moses for his faithfulnesse any man should hereby thinke that herein Moses was greater then Christ therefore the Author adornes Christ with the very same commendation of faithfulnesse that God had given to Moses that thereby hee might take from Moses all prerogative of his being above Christ in any thing and consequently inferres Christ equall to Moses 3. For this man was counted worthy of more glory then Moses Having shewed that Christ was no way inferiour to Moses here he advanceth a degree higher and affirmes that Christ was much superiour to Moses and counted worthy of more honour that he might further move them to the consideration of Christ And yet more determinately that the honour of Christ is a great distance above that of Moses And the following words shew how much As much as he who hath builded the house hath more honour then the house He properly builds the house that either frameth it himselfe or causeth it to be framed for himselfe for whosoever is the owner is properly the builder and not the mercenary who is hired to build it for another Now the builder is more honourable then the building for the Builder by his building becomes the Lord or Owner of it which is the first originall or naturall ground of honour And looke how much the builder is more honourable then the building though the degree be never so indefinite so much is Christ more honourable then Moses For Moses was but a part of the building in Gods family but Christ under God is the builder of his whole Church 4. For every house is builded by some man No house doth raise or build it selfe but is built or raised by some person or other who builds it himselfe for himselfe or causeth it to be builded for himselfe But he that hath built all things is God Here he expresseth what person he understands for the architect or builder of the house whereof he speakes namely that he meanes God himselfe Hence it appeares that the Authors minde was to say That Christ is so much more honourable then Moses as God is
alwayes erre in their hearts They have a kinde of phrensie or madnesse upon them that is not accidentall to fall on them sometimes but naturall and radicall rooted and fixed in their very hearts so that it continues upon them to hold them alwayes They alwayes meditate and agitate in their minde that which is averse from my will and from the way whereto I labour to perswade them They alwayes refuse to obey me and follow the erronious thoughts of their owne minds and are wedded to the counsells of their owne wils And they have not knowne my wayes By the wayes of God we may understand both the workes of God and the Lawes of God especially his singular commands for such or such an action in particular For the acts and works of men are in Scripture called their wayes That generation is justly said to have knowne neither of these wayes of God for though they had seen his works and heard his laws and received many particular commands yet they carryed themselves so as if they had neither seen heard nor received any thing For they neither believed Gods promises though confirmed with such mighty works nor obeyed his Laws and Commands Of this their grosse stupidity there is a notable passage Deut. 29.2,3,4 Ye have seen saith Moses to them all that the Lord did before your eyes in the land of Egypt unto Pharaoh unto his servants and unto all his land The great temptations which thine eyes have seene the signes and those great miracles yet the Lord hath not given you a heart to perceive and eyes to see and ears to heare unto this day They saw Gods mighty workes like brute beasts not considering how great the Agent was and of how great power how worthy he was to have all credit given to his promises and all obedience to his commands Some such like accident befell the Disciples of Christ as we may read it Mark 6.52 They considered not the miracle of the loaves for their heart was hardned 11. Sol sware in my wrath God seldome sweares for the Scripture doth not bring him in swearing often but it must be a matter of weight and moment that makes him to sweare And motives whereupon he sweares are chiefly two either in mercy to confirme his gracious promises made to his children or in his wrath to establish his judgement against the wicked And the formes whereby he sweares are chiefly two 1 Surely for surely with God is a forme of swearing that is the thing which he affirmes and whereto hee sweares is no way uncertaine or doubtfull for the event as if it might not come to passe but shall most surely and certainly come to passe In this form God sware to Abraham that he would blesse and multiply him for so this Author reports it cap. 6.14 2. As I live that is let me not bee accounted for the living God if I performe not what I say In this forme God sweares that he hath no pleasure in the death of the wicked Ezek. 33.11 And as among men there be degrees of oaths in that some are more obligatory and binding lest the Israelites might thinke that God would not fully binde himselfe for their not entring into Canaan therefore to divert that flattery of themselves God did swear it by both these forms of oaths For first he sware it by the first form Surely they shall not see the land which I sware unto their fathers Num. 14.23 And afterward he sware it by the second form As I live your carkasses shall fall in this wildernesse Numb 14.28 Thus God swearing in his wrath did iterate his oath aggravate it They shall not enter In the originall it is if they shall enter The particle if after a verbe of swearing is an Hebraisme put for not they shall not enter So the people sweare for the rescue of Jonathan As the Lord liveth if one haire of his head should fall to the ground 1 Sam. 14.45 So the Psalmist brings in God swearing Once have I sworn by my holinesse if I lie unto David Psal 89.35 So Christ sweares that a sigre shall not be given to the Jewes Verily I say unto you if a signe shall be given to this generation Mark 8.12 yet this use of the particle if did first arise from those formes of swearing whereby if was properly taken by adding some imprecation or curse either expressely uttered or tacitly implyed For men being moved doe commonly in their anger use an abrupt speech and many times silently suppresse the imprecation or curse whereby they devote themselves and leave it to be collected by him to whom they speake Among many others we have David swearing with an imprecation or curse expressely added So and more also doe God to the enemies of David if I leave of all that pertain to Naball by the morning light any that pisseth against the wall 1 Sam. 25.22 And Job in like manner if my heart have been deceived by a woman or if I have laid wait at my neighbours doore Then let my wife grinde unto another and let others bow downe upon her Job 31.9 And ye have this curse suppressed in David also Psal 132.2,3,4,5 They that shall not enter are that generation that had provoked tempted and grieved God God had sworne to the Patriarks the forefathers of that generation that their posterity should enter that land this God had sworne at severall times to Abraham he had confirmed the same oath to Isaac and reconfirmed it to Jacob. And God had determined or designed which generation of his posterity should enter namely the fourth for so particularly God covenanted with Abraham Gen. 15.16 And this people now brought out of Egypt into the wildernesse for to enter was that fourth generation yet to them now God sweares againe that they shall not enter Yet notwithstanding there is no contrariety in Gods oaths neither doth this latter swearing any way crosse the former For the promise of God to Abraham and so the oath confirming it for this entrance of his posterity was conditionall that his children should walke in the steps of the faith and obedience of Abraham for the Covenant of God was made with Abraham and his seed and therefore not only he in his owne person but his posterity also in their generations were bound to keep it But this generation whereof we speake was diffident and disobedient for they provoked and tempted God and thereby brake the Covenant And the Covenant being broken on their part or the condition not performed God in all equity on his part is free both from his promise and the oath confirming it and therefore as the case now stood might justly take an oath for their not entring Now that faith and obedience was required as a condition for their entring appears cleerly by the last verse of this Chapter where it is said they could not enter because of unbeliefe For if the cause of their not-entring were not-beleeving then it must
and carrieth his name as we shall declare a little afterward Neither must we thinke that Christ now inhabiting heaven doth to speake properly intercede or pray for us for that were repugnant to his supreme dominion and power over all things Wherefore his Priestly office lyes in this that having power given him of God he takes away the punishment of our sinnes and by all means procures our salvation And therefore this Priestly office of Christ is really the same with his regall office as we said before Hence Christ as a Priest is said to save us perfectly or rather for ever cap. 7.25 he is also said as a Priest to succour us being tempted cap. 2. ult and in this chapter v. 16. Both which actions are regall Hence it is that other holy Writers make no expresse mention of Christs Priest-hood but this Author chap. 3. v. 1. included the regall office of Christ in his Priestly and chap. 5. v. 5. he interprets that testimony of Scripture to be meant of his Priestly office which treats of his regall Christ therefore is called a high Priest not that this office is really diverse from his regall but because of diverse resemblances which Christ hath with the legall high Priest and of diverse properties and circumstances in his regall office upon which that resemblance is grounded and which that Metaphoricall appellation of high Priest doth better insinuate into our mindes then the proper appellation The resemblance lies chiefly in this That Christ having first shed his blood entered into heaven to expiate our sins or to take away the punishments which by our sinnes we had deserved and appeared before God as the legall high Priest having shed the blood of the sacrifice was wont to enter the Tabernacle and there appeare before God to expiate sinnes by taking away the guilt and penalty of them But because the high Priest performed this by bringing the blood of the slain sacrifice into the sight of God and offering it unto him with certaine rites and so interceding for finners with God from whom the forgivenesse of sinnes proceeded Therefore also it is said of Christ who was himselfe slaine like a sacrifice and had shed his owne blood that entring into the heavenly Tabernacle he offered himselfe to God and appearing in his sight intercedeth for us Not that hee doth properly intercede but that as wee said he is like to the high Priest offering and interceding especially because he forgives sinnes not of his own authority but by power received from God whereby he is not unfitly compared with him who obtained forgivenesse of sinnes from God by his intercession From hence in some measure may be gathered those properties and circumstances of Christs regall office which his appellation of high Priest doth better represent unto our mindes then his name of King though this name bee proper to him and the other Metaphoricall His Kingly name shewes not that he saves sinners but his Priestly doth That shewes not that he is a man for God both is and is called our King but this doth for in the beginning of the fifth Chapter the Author shewes That every high Priest is taken from among men and is ordained for men That shewes not that he received his authority and power from another but this doth chap. 5. 4. That shewes not that he is touched with a sense of our miseries this doth That shewes not that he shed his bloud to expiate our sinnes but this doth for a Priest must offer sacrifices for sinnes which cannot be offered without shedding of bloud but Christ shed no bloud besides his owne That shewes not that he shall come forth from heaven but this doth Hence therefore it is that the Holy Ghost gives Christ the name of High Priest A great high Priest Christ is called a great high Priest not only to distinguish him from the ordinary and inferiour Priests but also from the chiefe high Priest under the Law who compared to Christ is very little yea but a small and slender shadow of Christ For he must needs bee a great high Priest indeed who is immortall who expiates all sinnes even the most heynous who hath power in himselfe to take away all punishments of sinne among which eternall death is one who hath right and power to give eternall life to succour men in all their afflictions and to comprise all with the Author in a few words who is set on the right hand of the throne of the Majesty in the heavens chap. 8. 1. which thing hee intimates also here when he addes in the first place That is passed into the heavens Therefore among other respects he is great because he hath passed through all the heavens By heavens are understood all those regions of heaven which are interposed between God and us namely 1. The whole region of the aire which in the Scripture is called the heaven 2. The heavens wherein are the Sunne the Moon and the rest of the Startes or lights of heaven above all which Christ is now exalted Eph. 3.10 and Heb. 7.26 3. After all these is that heaven which is the habitacle of immortality wherein God resides and whereinto Christ our high Priest hath entered Iesus Here he names this great high Priest and shewes who he is although in this be tacitly contained that which afterward he utters expresly namely that he is touched with a feeling of our infirmities For when he called him Jesus he called him also that man whose sufferings and death were evident But because he intended to set first clearly before our eyes his transcendent excellency therefore that it might better appear how great an high Priest he is he adds in the second place The Son of God He calls him not a Son of God but prefixeth the specifique article calling him the Sonne to shew that he is no ordinary Sonne of God in a vulgar sense but that singular and eminent Sonne of God even he of whom he spake in the first chap. whom God appointed heire of all things who is become far more excellent then the Angels For so it ought to be that the singular and only Sonne of God should obtaine Gods greatest love should be in highest dignity and have right and dominion over all his fathers goods Even him we have for our high Priest Whence it appears that Christ can effect all things with his Father by reason of the great love and authority which he possesseth Wherefore as the Author addeth Let us hold fast our confession Here he infers his admonition that seeing we have so great an high Priest of our Confession therefore let us hold our confession fast i. let us not only imbrace the Christian Religion in our hearts but constantly professe it with our mouths 15. For we have not an high Priest He clears an objection Some man will say What can this great high Priest helpe me when I suffer misery for the confession of my faith who the greater he is
that benefit of such efficacie and power as to containe the people in their duty perpetually after And therefore it is apparent that the Holy Ghost intended some other sense farre more excellent In the literall sense then that remission must bee understood to bee really performed for the taking away of their temporall punishment but in the mysticall sense it must be understood of Gods promise to be performed in due time for the releasing especially of eternall death under condition of repentance as the nature of the new Covenant requires it And hence it is why the Iews being afterward forgetfull of this divine benefit as of a thing past did againe fall into divers sinnes and forsake Gods law But the Christian or the people of the new covenant may be excited to do their duty perpetually and serve God cheerfully to the end they may at last really obtaine the blessing promised them a right whereto they now enjoy and not make themselves unworthy of it by their own fault 13. In that he saith a new Covenant he hath made the first old By these words he shewes that the old Covenant is in a manner condemned and rejected For when God saith hee will make a new Covenant he thereby antiquates and abrogates the old Whence it plainely appeares that the old Covenant was in it selfe blameable and faultie and therefore contained no great and excellent promises in it And from hence it is most manifest that the new Covenant is cleerly different from the old neither differs it onely in perspicuity and cleernesse as many men beleeye but in the very promises and conditions of it Now that which decayeth and waxeth old is ready to vanish away From the former words he inferres by the way that the old Covenant although at that time it seemed to bee of force among the Jewes and to stand while their Temple and their state were standing yet by little and little it grew to decay as a thing waxing old and already antiquated of God For that which waxeth old though it bee yet for a time extant and appeare yet after a while it will wholly decay and vanish seeing to wax old is nothing else but by little and little to be destroyed and abolished This the Authour doth ominate of Moses Covenant and the event was answerable to his prediction For not long after the Temple and State of the Jews was overthrowne whereupon the Mosaick religion and the publike worship of God prescribed in the old Covenant did fall and vanish so that at this day there appeares nothing of it but onely some relicks and shatters in the tolerated Synagogues of that scattered Nation The Contents of this eighth Chapter are 1. Doctrine Christ is a greater Priest then any of the legall Priests verse 1. Reason 1. Because he is set at the right hand of Gods throne whereas the legall Priest stood before the Mercy-seat which was but the shadow of Gods throne verse 1. 2. Because Christ Ministers in the true heavenly Sanctuary whereof the legall Sanctuary was but a shadow verse 2. 3. Because Christ offers himselfe to God a gift and sacrifice whereof the legall offerings were but shadows verse 3. 4. 4. Because Christ is the Mediator of a better Covenant established upon better promises then the former verse 6. 2. Doctine The Gospel or new Covenant is better then the old legall Covenant verse 6. Reason 1. Because the Gospel hath a better Mediatour so much as Christ is better then Moses verse eod 2. Because the Gospel is established upon better promises eod 3. Because the old Covenant was faulty for God found fault with it as weak and unprofitable verse 7. 8. 4. Because the Gospel hath better Lawes for they are written in the mindes and hearts of the faithfull ver 10. 5. Because the Gospel breeds an universall knowledge of God in all men from the least to the greatest verse 11. 6. Because the Gospel allowes an universall pardon of all sinnes whatsoever v. 12. 7. Because the new Covenant doth antiquate and abolish the old v. ult CHAPTER IX 1. THen verily the first Covenant The particle then for therefore shewes that these words so follow the former that in a manner they are deduced or inferred from them Yet they seem not inferred from the words immediatly preceding though they have some connexion even with them also but rather from the words neer the beginning of the former chapter where the Author made a comparison of Christ with the legall Priests and affirmed that their Tabernacle their Ministery and offerings to God were but terrene shadows of that heavenly Sanctuary wherein Christ doth minister and offer himselfe to God and therefore that the Priesthod of Christ was farre more excellent then theirs To this point he seemes now to returne and to handle a little more largely what before hee had but briefly touched concerning the ministery and service of the legall Priests The word first in the originall hath no substantive with it wherewith to agree yet must not be referred to the Tabernacle as some copies translate it for it hath a cleare reference to the Covenant which in the last verse of the former chapter is called the first and here againe repeated so for by this reference of it all things wil most rationally correspond and comply both with the preceding and subsequent passages Had also ordinances of divine service Ordinances are institutes i. Arbitrary and positive Lawes or precepts depending on the sole will and pleasure of the Law-maker or ordainer to determine any action for the manner and other circumstances which in it selfe and by the Law of nature is indifferent and may be done many wayes to be notwithstanding performed after some one way For Gods Covenant doth not containe promises only which are to be performed on Gods part solely but they also comprehend Commandements and Precepts of services and duties to be performed on our part which we if we enter the Covenant must promise and covenant to performe as God on his part doth covenant to performe his promise The matter or subject of these ordinances was divine service how God should be publikly worshipped and served The true nature of divine worship and service The originall word here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies worship and not service for worship and service in reference to God though by most Interpreters on the holy Scriptures they bee confounded and put indifferently each for other yet indeed their natures are very different and contradistinct For worship properly signifies any holy reverence which by some lowly gesture we performe to God as by standing up bowing downe kneeling downe or falling downe before him whereof the Scriptures afford us many examples But service properly signifies any holy action performed immediatly to the honour of God as prayer praise thanksgiving and sacrificing whereof also the examples are frequent in Scripture and particularly all the Ministery of the legall Priesthood by offering
because it will surely come it will not tarry Hab. 2.3 Some tarrying therefore there will be yet short and small and therefore wee ought to expect it without wearinesse 38. Now the just shall live by faith The Authour proceeds in alleadging further words of the Prophet wherein is contained a new motive to constancy in faith on which our patience and sufferings of evils depends For from these words it appears what great fruit grows from an invincible faith that will not be beaten downe by any afflictions and on the contrary what great mischiefe followes upon a minde born down with afflictions and falling from the faith Now the fruit of faith is life even everlasting life For the just shall live by his faith i. He therefore shall live because he wholly trusteth upon God and relying upon his goodnesse power wisedome and promises do never let fall their courage what ever difficulties and impediments they meet withall in their obedience to Gods precepts hee is not dejected with any storme of evils hee is not wearied with any waiting for the stay of the promised reward and therefore hee perseveres in righteousnesse to his last end For faith in this place is considered as it is accompanied with patience constancie pietie and justice and as it is a living and a lively faith that is exercised and delighted in good workes For life is not promised to every man upon faith but to the just and righteous man and to this faith is opposed drawing backe in the words following But if any man draw backe To draw backe from God is nothing else but in despaire of his promises to cease from our duetie and to depart from the hard conflict of patience justice and pietie and in a word to acquit the Christian warfare and steale from the Armie of Christ My soul shall have no pleasure in him Thus the Septuagint have translated the Hebrew text of the soule of God and not of his soule who drawes back of whom the Hebrew text may be understood For in that it is his soul is not right in him If therefore according to the Hebrew text the words bee taken of his soule who drawes backe then the meaning is the soule of that man is not right in him his soule hath not a sincere and true love to vertue because his soule being weary of vertue and good workes takes thence an occasion to doubt of Gods promises And because such a soule is not right but perverse therefore it pleaseth not God Wherefore seeing the just who lives by his faith is opposed to the man that drawes backe and the just mans condition to this mans condition therefore the adversative particle but is by the Authour rightly applyed even to this latter clause but in the Prophet the clauses are transposed and this latter put in the former place vid. Hab. 2.4 39. But we are not of them who draw backe unto perdition Having declared the condition of the just man who is constant in his faith and of the man who drawes backe or wavers in his faith and pietie hee now shewes that not this latter but that former must be the condition of Christians whose state doth require from them that they be constant in the faith that by this meanes they may save their soules and not waver in faith to withdraw themselves from the conflicts of pietie and patience and so bring perdition to their soules For the Authour speakes not of what actually is done but what in justice ought to bee done and is agreeing to the calling and condition of a Christian The same sentence in a manner is contained in those words of the Apostle where describing the condition of Christians hee saith God hath not appointed us to wrath but to obtaine salvation 1. Thes 5.9 Now the end of drawing backe is perdition or destruction as the issue of faith is the saving of the soule for perdition and salvation are opposed But of them that beleeve to the saving of the soule The soule in this place doth either signifie onely our life or our spirit which is the principall part of us and being preserved for us and restored unto us Our life remanes in safetie And we save our life or spirit when we are delivered from destruction unto such a life that can never be destroyed The Contents of this tenth Chapter are 1. Doctrine The legall Sacrifices could never perfect the worshippers of God Reason 1. Because the Law had but a shadow of perfect expiation and not the very image of it ver 1. 2. Because they were offered yeare by yeare continually for if they could have perfected the worshippers then they would have ceased to be offered ver 1. 2. 3. Because there was a new Remembrance guiltinesse and confession of sins every yeare v. 3. 4. Because the matter of them was the bloud of bulls and goats which cannot possibly take away sins ver 4. 2. Doctrine The Sacrifice of Christ is substituted in the roome of the Legall sacrifices ver 5. Reason 1. Because it was not the will and pleasure of God that the Legall sacrifices should be any longer of force v. 5. 8. 2. Because God had called Christ and fitted him a body for an expiatory sacrifice ver 5. 3. Because Christ most willingly accepted of Gods will and pleasure to performe it by making himselfe a sacrifice ver 7. 9. 4. Because we are really expiated and sanctified by the will of God through the offering of Christ ver 10. 3. Doctine The Sacrifice of Christ was singular one only once offered ver 10. Reason 1. Because he did not offer yeare by yeare as the Legall Priests did but once for ever ver 12. 2. Because after he had made his offering he sat downe at the right hand of God till his enemies were made his footstool ver 12. 13. 3. Because by one offering he perfectly expiated all that are sanctified 4. Because by virtue of the Covenant whereof he was the high Priest his one offering wrought a plenary remission of sins 4. Duty We must worship God with a true heart a full assurance of faith and a good conscience 22. Motive 1. Because we have now liberty to enter into heaven by a new and living way which Christ hath consecrated for us 19. 20. 2. Because wee have Christ a great high Priest over the house of God ver 21. 3. Because we are washed and sanctified with the Holy Ghost v. 22. 5. Duty We must be constant and stedfast in the profession of our faith without wavering ver 23. Motive 1. Because God who hath made us the promise is faithfull 6. Duty We must provoke one another to love and good works 24. Motive 1. Because we see the day of the Lord approaching 25. 7. Duty We must take heed of sinning wilfully after wee have received the truth ver 26. Motive 1. Because there is no other Sacrifice for sins besides that one offering of Christ once made 26. 2.
any more for they are equall unto the angels and are the children of God being the children of the resurrection Luke 20.35,36 What is all this else but to be an heire and a citizen of that heavenly countrey and city We see then that a heavenly countrey and city is prepared and ordained for Abraham Isaac and Jacob and therefore why should wee doubt but that the very same is reserved also for all us that are the worshippers and servitors of God which right of ours wee need not stand to evict from divers evidences and dark consequences seeing hereof wee have not only most open and clear promises which to those Patriarchs were never declared but also we know for certain that Christ our head doth now enjoy the possession of that countrey and city This only remaines for us that following the example of those Patriarks and much rather of Christ our Captaine wee should finally carry our selves obedient unto God and extending our hopes beyond our death should doe our utmost endeavour that our life should first fail us before we fail of our faith and allegiance toward God 17. By faith Abraham when he was tryed offered up Isaac The Author here mentions an example of Abrahams faith which of all other was most illustrious namely his offering up of Isaac the circumstances whereof the Authour doth but lightly touch as a thing sufficiently known and at large described in the sacred Scriptures Offered Abraham offered him not really and actually but which is all one with God purposely with an unchangeable and constant purpose of minde with as much endeavour as lay in his power and proceeding so farre in the action as had not God recalled him the effect undoubtedly had followed Thus he offered him and not onely slew him for the slaughter should have preceded and then the offering must have followed by fire for a burnt-offering for so God had commanded When hee was tryed For of his own election or accord it would never have come into his heart to have sacificed unto God who doth most abhorre crueltie with the bloud of man muchlesse of his owne son unlesse he had beene commanded of God to it And he was commanded to do it not that he should actually perform it but that by his willingnesse to performe it and by obeying Gods Command as farre as in him lay hee should give an assured triall of his faith And he that had received the promises offered up his only begotten sonne What a strange fact was this of a strange faith where not only the father offered up his son but his only begotten son and what father was it even he who had received the promises who from the same mouth of God had received the promises of a seed a posterity to be propagated by Isaac and had confidently beleeved it he now received a command to slay Isaac before there was any issue from him Therefore truly here also Abraham may be said to have beleeved in hope against hope that we use the Apostles words speaking of another point of his faith who as a little after we shall shew doubted not to reconcile together two things clashing and crossing one another namely the life and death of the same person because it was God who had spake concerning both We may further adde here other circumstances expressed in the history as that three dayes journey with his sonne to a place assigned him by God with that thoughts and cares shall wee think the soule of the poor father was agitated journying toward the resolved slaughter of his deare and only sonne whom he drew on along with him ignorant of his destined calamity to become a sacrifice and a burnt-offering what spirits were in him may we imagine when upon his assent up that fatall Mount he laid the wood upon his sonne wherewith a fire should be kindled to burne him after his father had slaine him what thought he when his sonne perceiving no sacrifice besides himselfe and marvelling at the matter did gently demand of his father where was the Lambe for the burnt-offering what thought he when seasing upon his sonne with his owne hands expecting no such dealing from so dear a father he bound him and laid him on the Altar upon the wood when he drew his knife and standing over him eyed his throat and stretched forth his heavy hand that shook and trembled with fatherly love which of us all reading and considering all these findes not his soule melting in him yet the invincible faith of Abraham conquered all these And Isaac is called the only begotten sonne of Abraham or as it is in the Hebrew his only sonne not that hee only was his sonne for Ismael also was his sonne but because he was his only sonne by Sarah the true wife of Abraham and because hee was his only beloved sonne that was borne to his parents in their extreme old age by the singular gift and wondrous power of God and because he was to be the only heire of his fathers estate and of Gods promises and because the seed of Abraham was to bee called in him only for the children of Isaac only were to be accounted the true posterity of Abraham And he that received the promises The pronoune he whether we thinke it relative to Isaac or to Abraham which is better yet the sense is the same doth notifie unto us a notable circumstance of this fact that makes the faith of Abraham to appear yet much greater Certainly that faith is very great which is seen and tryed in hard cases as was the offering of an only sonne But how much greater is that faith which staggereth not at such an action as naturally would utterly overthrow it Yet such was this fact of Abraham Abraham had received promises from God whereof one was that a numerous posterity should be borne of him the other that the land of Canaan wherein he was a sojourner and a stranger should be given in possession to his posterity These promises Abraham had from God and he beleeved both of them with all his heart as it is signified by the word received and beleeving these promises he shewed himselfe obedient to all Gods commands that he might not faile of his hope from so great blessings Now what command doth God lay upon him God commands him to take Isaac his sonne in whose posterity all those promises were to be fulfilled and from whom as yet he had no grandchild yet him he must offer up that is he must slay and burne him for a sacrifice If Abraham must doe this and looke into the nature of the action could he possibly have any hope of those promises 18. Of whom it was said that in Isaac shall thy seed be called This is therefore added lest any man should thinke that Abraham might imagine though Isaac were extinct yet the promises might have their issue in Ismael For Abraham could not imagine this because God had said unto him in Isaac
great calamity under which the people of God then suffered in Egypt Therefore the Author willing further to illustrate and more amply to describe this notable fact 〈◊〉 Moses doth adde in the verse following 25. Choosing rather to suffer affliction with the people of God then to enjoy the pleasures of sinne for a season The riches and dignity which Moses did possesse with sin that is with the deniall of Gods people and so of God himselfe for otherwise enjoy them he could not he thought to be but a temporary use of sinne and he therefore thought so either because he saw how transitory and fading these things are or else because he thought that God who is the avenger of sinne would not suffer him long to enjoy those riches and dignities together with such a wickednesse and that some vengeance of God would suddainely strip him of all his riches and power and câ—st some sad punishment upon him for so foule a sin 26. Esteeming the reproach of Christ greater riches then the treasures of Egypt The Author proceeds yet further to illustrate and amplifie this fact of Moses But seeing by the reproach of Christ is signified that calamity whereinto Moses cast himselfe and which he esteemed greater riches then the treasures of Egypt there must needs be some trope in those words For properly the Reproach of Christ is that which Christ himselfe suffereth But by way of Metaphor it may signifie a Reproach like unto that which was sometime suffered by Christ or his people who are sometime tearmed by the name of Christ or the Reproach which he suffers who bears the type of Christ or his people Such was the Reproach of the Israelites in Egypt that is their extreme affliction and oppression joyned with much shame and disgrace Now Moses would rather become a partner of this calamity by professing himselfe an Israelite then to possesse the treasures of Egypt For whereas some imagine that Moses is said in this place to have suffered for Christs sake this is a fond conceit As if Pharaoh had ever thought of Christ or had therefore persecuted Moses because hee professed himselfe a Christian and not rather an Israelite Yet wee are to take notice that this metaphor here either in both the words joyned together namely the reproach of Christ or in the single word of Christ so as Christ in this place may be taken for the type or image of Christ And Christ whose type and image is here signified will bee either Christ himselfe or the people of Christ who as we have said are sometime noted and included in the name of Christ as 1 Cor. 12.12 So also is Christ and Gal. 3.16 and to thy seed which is Christ In which places it is most certaine that by the name of Christ is signified the people of Christ joyntly with Christ their head But that people of Israel were a type of both these both of Christ himselfe and of all Christian people For hence it is that in a mysticall sense that is referred to Christ which in a literall sense was spoken of the Israelites Out of Egypt have I called my Son Hos 11.1 and Mat. 2 15. Therefore this people of Israel in bearing this type both of Christ Christians might very fitly by this Author be called Christ But as we said there may be a Metaphor in both the words conjoyned the Reproach of Christ and so the reproach of the Israelites in Egypt may be called the reproach of Christ because in like manner it beares a type and image of the reproach both of Christ and of Christians by reason of Christ For so the Author was pleased to speak that he might speak with reference to the afflictions of Christians who must properly and truly beare the reproach of Christ for the hope of an exceeding reward from God which phrase the Author useth afterward Chap. 13.13 For comparisons and allusions as we have often noted are subject to many abusions or improprieties For hee had respect unto the recompence of the reward Here he shews the cause and ground from whence the faith of Moses grew was one or both the principles of faith mentioned in the first verse he had an evidence or sight of something unseen he saw the unseen recompence of reward which God would bestow on him for his esteem of the Reproach of Christ and he had a subsistence of a thing hoped for in that he hoped for the recompence of reward which sight and hope composed and framed his faith and are both signified in the word respect whereby he both saw and hoped for the recompence of reward And his faith built upon these two grounds made him doe and suffer hard things for Gods sake from whom he expected his reward for such is the generall nature of faith to encourage and support us under hard and heavy attempts 27. By faith he forsooke Egipt not fearing the wrath of the King He mentions here another effect of the faith of Moses And this may bee understood first of that flight of Moses out of Egypt after he had professed himselfe an Israelite not only in words but by the slaughter of an Egyptian doing wrong to an Israelite Exod. 2,15 In which flight especially the faith of Moses appeared because by his flight he hoped that by Gods helpe he should escape and that the wrath of so great and so potent a King who as one said truly have long hands should not hurt him having avoyded the danger by flying and being at a great distance out of the Kings reach he feared not the wrath of the King for so only wee must understand his not fearing of the Kings wrath For otherwise in the forecited place of Exod. 2.14 it is written that Moses did feare and because he feared therefore he fled But after that when he was fled then he feared not For he endured as seeing him who is invisible Here he more fully declares the faith of Moses and to shew the perfection of it doth explicate both the effect and the cause of it The effect of it was that thereby he endured that is hee voluntarily underwent a grievous banishment and constantly bore it and cared not so much to be reconciled to the King as to live in banishment despoyled of all his former dignity though hee could no where subsist safe or secure And the cause of his faith was his evidence or sight of a person unseen for he saw God who is invisible which sight built up his faith in God Yet this whole verse may bee referred to that fact of Moses when returning by Gods command from his flight and banishment into Egypt and doing there so many strange miracles that the King mastered with divers plagues and at last hardly dismissing the people he departed out of Egypt with all the Israelites as their Leader and Captaine which act he did by faith because he feared not that the King incensed with wrath as is usually done in the
doctrines as we see it fall out with persons that are strangers With these diverse and strange doctrines they must not be carried about which as it seemes is a Metaphor taken from ships and vessels at sea which are many times agitated and tossed diverse wayes by diverse and contrary winds Which similitude St. Paul also useth where he saith That wee henceforth bee no more children tossed too and fro and carried about with every wind of doctrine by the sleight of men and cunning craftinesse whereby they lye in wait to deceive Ephes 4.14 And wee are carryed about with a doctrine as with a winde when wee give as it were the sailes of our soules unto it by embracing and following it For it is a good thing that the heart be established with grace and not with meats To his generall exhortation he subjoynes a speciall reason or motive Whence it appeares that the Author in this generall exhortation had chiefly a speciall reference to some particular doctrines whereto the Hebrews bore a great propension of minde which could hardly be any other then such as were drawne from the Law of Moses For there could be no danger that they would decline from the purity of Christian discipline to any other but the ordinances of the Law And in the first place the sacrifices and offerings which were usually made under the Law if not to believe that by them they obtained the expiation of their sinnes for they had been sufficiently taught already under the Gospell that the sinnes of all beleevers were fully purged by the bloud of Christ yet at least that they might enjoy the feasts of those sacrifices and society with the rest of the Jewes communicating with them in their Religion and consequently in their whole state which thing they supposed might be permitted them especially in their sacrifices and peace-offerings as being not offered for sinne but either upon vow or upon some other voluntary devotion and which seemed not to be excluded by the sacrifice of Christ which was only expiatory for sinne For even in those sacrifices except the holocaust or whole burnt-offerings part went to the honour of God as the bloud and the fat part to the Priest and part to the use of those that offered whereto they invited one another in the court of the Temple and did eat together feasting and cheering themselves before the Lord. Therefore this holy feasting together being an argument of their communion with the rest of the people might flatter their soules and make them desire the legall sacrifices and offerings if not all yet at least the peace-offerings and take it heavily that they were restrained from them and withall from the society of the Jews Common-wealth as unworthy persons because of the Christian Religion especially as it stood pure and refined from the legall ceremonies As also to be inhibited from the Religion and state of the Jew was troublesome to the flesh for to enjoy both was very pleasing carnally and to eat the holy meats before the Lord had a shew of piety and might seem somewhat to prevaile with God With this error therefore whereinto they were prone to fall the Author meets two wayes and withall declares what sacrifices and what offerings whether for sinne or peace wee should offer unto God namely spirituall sacrifices wherein there is no use of eating For though many are of opinion that the Author here treats of not observing that difference of meats which was so precisely and carefully ordained under the Law yet we think otherwise for these reasons 1. Because the Author seems to recall them from the use of meats and not to grant the use of them for he speaks not of a liberty to eat but of a necessity to abstaine and he opposeth grace to meats because it is good the heart should be established or refreshed or recreated not with meats but with grace but the heart is not recreated with meats not eaten but eaten therefore grace is here opposed not to the use of meats but to abstinence from them 2. Because the following reason proposed ver 10 11. doth openly treat of that eating of the sacrifices which to Christians was not convenient neither can this reason by any meanes be applied to the abolishing of the difference of meats 3. Because from the words spoken here the Author infers at the 15. verse as the particle therefore shewes that wee must offer spirituall sacrifices by Christ Whence it may be gathered that by these words that service and eating of sacrifices anciently ordained under the Law is here reprehended and condemned for that from this is rightly and immediatly inferred but is not inferred from the abolishing of the difference of meats But now let us consider and weigh the Authors argument The first way is contained in these words by way of prevention For they who desired those sacrifices and holy banquets might say It is good to establish the heart with meats that is to recreate it after the Hebrew phrase who call recreating of the heart establishing of it See Gen. 18.5 where Abraham invited the three men of whom we treated before to establish their heart with a morsell of bread that is to take some little repast The Author seems to have reference to the words of Moses Deut. 12.18 who speaking of eating holy things saith And thou shalt rejoyce before the Lord thy God in all that thou puttest thine hand unto To this objection the Author answers by opposing unto it a greater and more excellent good by saying It is a good thing that the heart be established with grace not with meats As if he had said To establish the heart with meats is not so good but to doe it with grace is truly good as he presently demonstrates By grace he meane that grace of God which is revealed and offered unto men in the Gospell consisting in a plenary remission of the guilt and paine of all our sinnes even the most heinous in a perfect expiation of all our sinnes by the sacrifice and offering of Christ in loosing from the neckes of men that yoke of the ceremoniall law wherein are contained the ordinances for carnall sacrifices in justifying us not by merit of works but by faith and after justification in giving us possession of eternall life in due time This is the thing the good thing wherewith not our bodies but our hearts and soules are in a wonderfull manner recreated and refreshed and he that hath tasted and relished such grace in his soule will no more desire the meats and banquets of sacrifices And the Author speaking of grace doth very fitly and properly use the phrase of establishing the heart For our hearts that is our souls which are commonly signified by the name of the heart are established and recreated not properly with meats which reach not to them but with the grace of God and is made active and lively to performe all Christian duties Which have not profited them