1. and God of Gods §. 15. Of the most holy place typifying heaven Heb. 9. 3. 3. And after the second Vailes the Tabernacle which is called The Holiest of all 4. Which had the golden censer and the Ark of the covenant overlaid round about with Gold wherein was the golden pot that had Manna and Aarons rod that budded and the Tables of the covenant 5. And over it the â—…herubims of glory shadowing the Mercy-seat of which we cannot now speak particularly THe Apostle goeth on to set forth other special types which were in the other part of the Tabernacle which he describeth in the 3. verse He describeth it by the division of it from the former and by the proper title given unto it We will first speak of the Title and then of the division The word Tabernacle is here Synecdochically used for a part thereof For it was shewed 9. 6. that there were two parts of the Tabernacle Of the former he spake in the former verse Here he speaketh of the latter-part and this is it which he callâ—…th the Holiest of all Of this title see Chap. 8. v. 2. § 4. This was at the west-end of the Tabernacle It was four square ten cubits long 〈◊〉 broad ten high The like place in Solomons Temple was called the Oracle which was twenty cubits in length twenty in breadth and twenty in height 1 King 6. 20. Now Solomons Temple was in every place twice as big as the Tabernacle It was overlaid every way with pure Gold It was kept most close None might enter into it but the High-Priest and he but once a year verse 7. This place 〈◊〉 heaven verse 12 24. It was as fit a resemblance of Heaven as every any edifice framed in this world For 1. It was the most glorious place that ever was 2. God did more conspicuously manifest his presence in this place then in any other on earth 3. None but the High-Priest might enter into this place So none but 〈◊〉 collectively taken for his mystical body 1 Cor. 12. 12. might out of 〈◊〉 enter into heaven 4. The Priest went with blood into it Lev. 16. 9. So Christ entered into heaven with blood v. 12. For our sins close heaven against us but Christs blood takes away our sins 5. The High-Priest was arayed all in fine linnen when he entered into it And also was otherwayes gloriously attired So Christs humane nature was endued with 〈◊〉 pâ—…rity and exceeding great glory So likewise his mystical body entering into heaven is pure and glorious 6. Therein was the Mercy-seat So heaven is the throne of â—…race Heb. 4. 14. â—… There the High-Priest presented the names of the twelve tribes unto God 〈◊〉 〈◊〉 Christ 〈◊〉 for us 〈◊〉 God â—… There were Cherubims attending the Mercy-seat In heaven are Angels attenâ—… the throne of God This sheweth the priviledge of Saints as they are members of the mystycal body 〈◊〉 Christ who is the true great High-Priest and by virtue of this union they parâ—… of this priviledge to have admittance into this most holy place It was one of 〈◊〉 greatest priviledges of the High-Priest under the Law No King had the like 〈◊〉 the difference betwixt the type and the truth be well weighed it will appear to be a great priviledge indeed It was a priviledge to Israel to be admitted into the courts 〈◊〉 the Tabernacle a greater for Priests to be admitted into the holy place but the greatest for the High-Priest to be admitted into the most holiest place This was as Gods bed-chamber or privy closet While here we live we cannot 〈◊〉 a personal accesse thereto therefore we must long to be there Phil. 1. 23. and 〈◊〉 all occasions lift up our eyes thereunto Psal. 121. 1 Lam. 3. 41. and set our 〈◊〉 thereon Col. 3. 1. and make such prayers as may pierce thereinto which 〈◊〉 be by the voyce but by the power of the Spirit Rom. 8. 26 27. §. 16. Of the vaile which separated the most holy place and typified Christs flesh THere was a division betwixt the holy and most holy place by a vaile which is here called the second vaile in reference to another vaile whereby the 〈◊〉 part of the tabernacle was severed from the Courts appertaining thereunto 〈◊〉 was the first vaile thorow which all sorts of Priests entred into the first taberâ—… which was the holy place This was the second vaile by which the Highâ—… alone entred into the second tabernacle which was the most holy place This vaile is distinctly described Exod. 26. 31 32 33. wherein are expressed 1. The matter whereof the vaile was made 2. The curious workmanship thereof 3. The pillars and hooks whereon and whereby it hung 4. The end or use of it 〈◊〉 general the vaile was a type of Christs flesh so the Apostle expoundeth it in 〈◊〉 wordâ—… through the vaile that is to say his flesh Chap. 10. v. 20. § 58. 1. As the vaile shadowed the glory of the most holy place so did the flesh of Christ over-shadow his divine glory Phil. 2. 7. 2. By the vail there was an entrance into the most holy place So by the flesh of Christ there is an entrance into heaven Heb. 10. 19 20. In this respect Christ in reâ—… to his humane nature stileth himself a door Joh. 10. 7. and the way Joh. 14. 6. Behold here an evidence of the divine wisdome That whereby the glorious presence of God is hid from the world is a means whereby Saints enter into that gloâ—… presence All unbelievers are so offended at the mean estate of Christ clothed with flesh as they discerned not the evidence of his divine power in his words or works doings or suffering but Saints are thereby brought to see the glory of Gods wisdom power truth justice mercy and other divine excellencies Upon this principle the Word was made flesh and dwelt among us this inference is made we beheld his glory the glory of the only begotten of the Father Joh. 1. 14. And Christ thus saith of himself as he was incarnat No man commeth unto the Father but 〈◊〉 if ye had known me ye had known my Father also Joh. 14. 6 7. This vail is here called the second for distinction sake The difference betwixt this and the first vail was in these and such like particulars 1. In place The first vail was between the court and first tabernacle That shewed the concealment of the mysteries of the New Testament 2. In the supporters This second had but four pillars but the first had five Exod. 26. 32 37. There was a more frequent entring through the first then through the second Thereupon it was to be more steddy 3. In the matter of the sockets The sockets of the second vail were of silver the other of brasse Exod. 26. 32 37. The nearer things are to God the more excellent and purer they are 4. This second vail was made with Cherubims The
much content and found much benefit to their souls wellfare And whereas many persons of quality came out of their good respect to Visit him he would indeavour so to order their conference as it might be profitable to edification or if their Visies were meerly complementall he accounted it a great burden unto him He was allwaies of a very friendly and courteous disposition whom the meanest not only of his Parish but of the City found easie of access and as easie to be intreated yea ready to do what he could to all Among other graces Humility was eminent in him for he was not observed to be puffed up either with the flocks of multitudes unto his Ministery which were many and great nor with any applauses of men but would still say he knew more of himself to a base him than any could know to extoll him He was much in Communion with God and contented not himself only with daily constant ordinary holy exercises but was also frequent in extraordinary duties In the Bishops time when it might not be permitted to keep a Fast openly in the Church he was one of those Ministers who frequently helped pious Christians in their private Fasts In times of fear and danger he and others had sometimes weekly sometimes monethly Fasts whereof many in his own House and Vestry which he was eminently observed to perform with extraordinary reverence and awfullness of spirit His confessions were accompanied with much sense of sin broakennesse of heart self-abhorrency judging of the creature and justifying of God In petition very pertinent Judicious Spirituall Seasonable accompanied with Faith and Fervour like a true Son of Iacob wrestling with tears and supplications as resolving not to let him go without a blessing But none like him in Thanksgiving after a man would think he had spent the last drop of his Spirit in Confession and Praier O how would he revive and gather up his Spirits when he came to the work of Thanksgiving wherein he would be so large particular warm and vigorous that in the end of the day he would quicken the auditory as if then the work had been but newly to begin and that only had been the work of the day Wherein he may be a pattern to all his surviving Brethren in the Ministery He was very inquisitive after the good and wellfare of the Church of God as at home so abroad that accordingly he might order his prayers in their behalf being ever mindfull of them in his prayers And when he heard it went ill with the Church of God in any place like another Nehemiah he sat him down and wept and mourned and fasted and prayed unto the God of heaven in their behalf Great was his patience under the visiting hand of God especially in his old age when God visited him with painfull Maladies Though by reason of the bitterness of his paines by the Stone and sharpness of Urine and that Lethalis arundo as he oft called it that deadly Arrow in his side which he knew could never be pluckt out of it but by death I mean his Asthma which he got by an excessive cold in attending upon publick imployment notwithstanding I say by reason of these he hath been often heard to groan yet was he never heard once to grumble But he would oft say Soul be silent Soul be patient it is thy God and Father that thus ordereth thy estate Thou art his clay he may tread and trample on thee as it pleaseth him thou hast deserved much more it is enough that thou art kept out of hel though thy pain be grievous yet it is tolerable thy God affords some intermissions he will turn it to thy good and at length put an end to all none of these can be expected in hel He would oft make mention of the extent of Obedience which he said was not only to endeavour to do what God requireth but also patiently to bear what Gods will is to lay upon his creature as Christ himself though he were the Son yet learned obedience by the things which he suffered In his greatest pangs he oft used this speech of Iob Shall we receive good from the hands of God and not evill He often commended his Soul unto Christ and would say I am perswaded that he is able to keep that which I have committed to him against that day When any of his Friends went about to comfort him in those gifts which God had bestowed on him and works which he had wrought by him he would answer I dare not think of any such thing for comfort Iesus Christ and what he hath done and endured is the only ground of my sure comfort Many that came to visit him in his weaknesse professed that they went away better than they came by reason of those savoury and gracious expressions that proceeded from him Though towards his latter end his fits of the Stone were frequent and sharp having some times 4. or 5. in an hour yet such was his desire to finish that so much desired Commentary of his upon the Epistle to the Hebrewes that so soon as the bitterness of the pain of a fit was over he returned to his work and made some progresse therein And thus he continued labouring at his work through much pain till Tuesday the sixth of Decem. 1653. About which time as his naturall strengh was exceedingly decayed so his Intellectuals began to fail and for the three following daies drowsiness seized upon him insomuch that he could not hold up his head to look into a book but slumbered away his time in his Chair and upon the Friday being the third day since he had given over his studies enquiring what day it was he cried out Alas I have lost three daies The day following being Saturday he had no desire to arise out of his bed neither indeed could in regard of his weaknesse which was such as he said Now I have not long to live in this world the time of my departure is at hand I am going to my desired haven the apprehension whereof was no little joy unto him for he had often said unto such of his friends as came to visit him in his sickness I am most willing to dy having I bless God nothing to do but to dy Indeed he seemed sometimes to be in Pauls strait between Life and Death having a desire to depart that he might be with Christ which was best but yet very desirous was he to finish his Commentary on the Epistle to the Hebrews which he knew would be usefull to the Church of God and in that respect was willing to live and God so far answered his desire in that particular that he lived to finish it within half a Chapter But when he perceived that his time in this world could not be long O! how sweet and joyfull was the apprehension of Death unto him which he
likewise Joh. 5. 19. The difference is only in the manner The Father doth all by the Sonne and the Sonne doth all from the Father The Apostle here sets out the dignity of Christ under this title Heir rather then Lord as Acts 2. 36. 1. To give proof of that relation which he noted before that Christ was truly and properly a Sonne For he was the Heir 2. To shew the perpetuity thereof For the heir ever abideth in the house Gen. 21. 10. Ioh. 8. 35. 3. To manifest the right that we have to be adopted sonnes and heirs Ioh. 8. 36. If the Sonne shall make you free ye shall be free indeed In this respect we are stiled Ioynt-heirs with Christ. This dignity of Christ to be Heir is further amplified by the extent thereof in these words of all things The Greek may be restrained to persons as being of the masculine gender or extended to things as of the newter This latter includeth the former For if he be heir of all things then also of all persons For he that is heir and Lord of all things must needs also be so of all persons Besides it is more proper to say an heir of things then of persons Well therefore hath our English taken away the ambiguity by translating it heir of all things and thus it answers the propheticall Promise Psal. 2. 8. I shall give thee the heathen for thine inheritance and the uttermost parts of the earth for thy possession §. 18. Of Christ the Creator of the worlds THe Apostle goeth on in setting out the dignity of Christ and to that excellency which appertained to him as Mediator betwixt God and man he addeth a greater being proper to him as he is God Almighty in these words By whom also he made the worlds Though this word Made be a common work attributed in other places to mens works as well as to Gods yet in this place it is taken for that divine work which is proper to God alone create as Acts 14. 15. and 17. 24. So as it pointeth at that first great work of God which is mentioned Gen. 1. 1. This is evident by the things made comprised under this word worlds The Greek word according to the proper notation and most usual acceptation thereof signifieth Aeternity It is oft put for an age The Hebrew hath a word which is every way taken in the same sense The Root or Verb whence it cometh signifieth to hide Thereupon Time the date whereof is hidden is set out thereby and that in these considerations following 1. Aeternity Psal. 90. 2. 2. A long date the end whereof was not known Deut. 13. 16. 3. Continuance of legal Rites till they ended in their truth Exod. 12. 24. 4. Continuance of Rites till they determined in the Iubile Exod. 21. 6. Lev. 25. 40. 5. The time of a mans life 1 Sam. 12. 22. By a metonymy the same word setteth out the world that was made in the beginning of time and hath been continued throughout all times and ages And because the world which compriseth under it all things that ever were made is distinguished into three parts 1. The invisible glorious world of the blessed in Heaven called the highest world 2. The starry skie wherein all that the Scripture stileth the hoast of Heaven are contained and this is called the middle world 3. The elements and all things compounded of them or contained in them Even all that space which is under the Moon and whatsoever is comprised therein this is called the inferiour world In regard of this distinction of parts the plurall number worlds is used Answerably in Greek a word of the same signification is used in the plurall number He made the worlds These three worlds are distinguished into two namely Heaven and Earth Col. 1. 16. Thus we see how under this word worlds all things that ever were made above and below visible and invisible are comprised So as the making of the worlds setteth out the divine power of Christ. Where it is said that God by him made the worlds the Sonne is not set out as a meer instrument in this work but as a primary and principal agent therein together with the Father for what thing soever the Father doth these also doth the Sonne likewise Joh. 5. 19. That particle likewise is not to be taken of doing different things like to an other for he there speaketh of the very same thing but of doing them by the same power authority dignity with the same minde and will after the same manner to the same end and that jointly together the Father and the Sonne Therefore what the Father is said to do by the Sonne is in other places said to be done by the Sonne simply considered in and by himself without relation to the Father as Ioh. 1. 3. All things were made by him And Col. 1. 16. All things were created by him The Father is said to do this and that by the Sonne for these reasons 1. To give proof of the distinction of Persons 2. To â—…et out the order of the Persons the Father first the Sonne second 3. To declare their manner of working the Father by the Sonne and the Sonne from the Father Gen. 19. 24. 4. To shew the consent of the distinct Persons Father and Sonne 5. To demonstrate the identity of the essence of Father and Sonne that both are one divine nature and essence in that the same divine work is attributed to both This consequence is inferred upon a like ground Ioh. 5. 17 18. As the Father is here said to make the worlds by his Sonne so of God in reference to the Sonne indefinitely it is said By whom are all things Chap. 2. v. 10. The Sonne therefore is here declared to be true God §. 19. Of Christ the brightness of Gods glory STill doth the Apostle proceed in setting out the divine glory of that Sonne by whom the Father hath made known his will to us under the Gospel in these words spoken of the Sonne in relation to the Father Who being the brightness of his glory c. The word translated brightness is metaphoricall but very fit for the point in hand The Verb whence it is derived signifieth to send forth brightnesse or light and the Noun here used such brightness as cometh from light as the brightness or light or sun beams issuing from the Sun No resemblance taken from any other creature can more fully set out the mutuall relation between the Father and the Sonne For 1. The brightness issuing from the Sun is of the same nature that the Sun is 2. It is of as long continuance as the Sun Never was the Sun without the brightness of it 3. This brightness cannot be separated from the Sun The Sun may as well be made no Sun as have the brightness thereof severed from it 4. This brightness
reckoned among the Titles given to Angels 4. Sonnes of God Job 1. 6. Thus they are called not only because they received their being from God and are sustained by him but also being once made after the image of God they still retain that image 5. Gods So doth that word signifie which we translate Angels Psal. 8. 5. It is attributed to Angels to set out their excellency For excellent things are in Canaans dialect stiled Gods Psa. 82. 1. 6. The same Title is given them Psa. 97. 7. And translated Gods 6. Cherubim Gen. 3. 24. Ezek. 10. 1. Cherub taken indefinitely importeth a Figure or Image Most usually a resemblance of a young man So were Angels set out when a resemblance or picture was made of them and when they appeared in a visible shape They appeared in the shape of a man to shew they were creatures of knowledge and understanding as men indued with reasonable souls are and of a young man to set out their beauty vigour strength and other like excellencies appertaining to youth 7. Seraphims This Title is twice and only twice attributed to Angels Isa. 6. 2 6. The Title cometh from an Hebrew root that signifieth to burn It is attributed to those fiery Serpents which in the wildernesse bit and stung the people to death Numb 21. 6. Angels are called Seraphim either from the particular act of theirs in touching the Prophets lips with a burning coal Isa. 6. 6. or else more indefinitely from their fervent zeal in executing the will of their Lord In allusion hereunto it is thus written He maketh his Angels spirits his Ministers a flame of fire Psa. 104. 4. 8. Watchers He that is stiled a wateher Dan. 4. 13. was an Angel and by the ancient Greek Translators of the Old Testament is so called The plurall number Watchers is used Dan. 4. 17. This Title is given to Angels 1. In regard of their nature for they being Spirits are not subject to heavinesse drowsinesse and sleepinesse but wake and watch continually day and night 2. In regard of their Function which is alwaies to behold the face of God Mat. 18. 10. and to be ever ready at hand to do his will Psa. 103. 20. This they cannot do without continual watching 3. In regard of that constant continual care which they have to keep Saints from the manifold dangers whereunto they are subject Saints have enemies which continually watch night and day to do them some mischief Your adversary the devil saith an Apostle 1 Pet. 5. 8. as a roaring Lion walketh about seeking whom he may devour The good Angels therefore continually watch to keep them safe from his clutches In relation to their continuall watchfulnesse Angels are said to be full of eyes round about Ezek. 1. 18. 9. Holy Ones So they are called Dan. 4. 13. 17. There these two Titles Watcher and Holy One are applied to one and the same person This Title is given unto them in regard of that holinesse wherein they were at first created and in which they still abide Which maketh them to delight in holinesse and to practise holinesse Therefore they are justly stiled holy Angels Mar. 8. 38. Mat. 25. 31. 10. Gods Host Angels are so called Gen. 32. 2. Psa. 103. 21. Luk. 2. 13. and that because God useth them as an host to protect his Saints 2 King 6. 17. And to destroy his enemies 2 Chr. 32. 21. Rev. 12. 7. 11. Thrones This word must needs be expounded Metonymically if it be applied as many ancient and later Divines apply it to Angels for Thrones properly taken are Royall Seats made for Kings to sit upon and then especially when they shew forth their magnificence In this proper signification b many judicious Divines take this word Thrones to be used Col. 1. 16. and apply it to the invisible Heavens where God especially setteth out the glory of his Majesty Therefore heaven is said to be Gods Throne Mat. 5. 34. and for excellency sake the plurall number may be used But applied to Angels they are so called in regard of their dignity and excellency being fit to sit on Thrones at least in comparison to other creatures Thus tropically Thrones are put for such as sit or are worthy to sit on Thrones 12. Dominions This Title is fitly added to the former to shew that God who hath conferred such excellency and dignity on Angels as the fore-mentioned Title Thrones implieth hath also given them Dominion and rule whereby as Lords under God they order and govern matters and persons in the world The devils have a dominion and government over wicked ones in which respect they are stiled Rulers of the darknesse of the world Eph. 6. 12. and that for executing greater vengeance on them In like manner may good Angels have dominion for procuring and effecting greater good 13. Principalities This Title is somewhat more speciall then the former Dominions indefinitely and generally note such as have authority without respect to any particular jurisdiction But Principalities are such as have a speciall and peculiar jurisdiction In this sense the Apostle admonisheth Christians to be subject to Principalities T it 3. 1. that is to such as have authority over them in particular For every one is not bound to be subject to every dominion This Title is attributed to good Angels Eph. 3. 10. Col. 1. 16. because God doth oft set some of them over particular polities and Kingdomes and Persons It is also applied to evil Angels Eph. 6. 12. Col. 1. 15. because for their greater advantage they take to themselves speciall jurisdiction over particular places and persons 14. Powers The Greek word properly signifieth that right which Governours have to exercise their authority So is our English word Power oft used as Ioh. 10. 18. where Christ thus saith I have power to lay down my life and I have power to take it again and where Peter saith to Ananias of the price which he had for his land Was it not in thy power Act. 5. 4. This Title then sheweth that Angels have a good right to that government which they take upon them Object These titles Principalities and Powers are attributed to devils Eph 6. 12. Col 2. 15. Answ. The same titles may be applied to different persons in different respects This great title God is attributed to the Creator to Angels and men yea and to the devil too 2 Cor. 4. 4. The different respects wherein the foresaid titles are given to good and evil Angels are these 1. Good Angels are Principalities and Powers by Gods special appointment God hath given them the dominion which they have and a right thereunto Devils have theirs by a divine permission yet they are but usurpers thereof 2. Good Angels are Principalities and Powers over Saints especially and most properly for their good But devils are over the wicked in which respect they are said to
Royall Scepter such as Kings only sway Other Commanders may have Scepters though not so properly as a King for mention is made of Scepters of Rulers in the plural number as Isa. 14. 5. Eze. 19. 11. Such a Scepter may be a Scepter of a City of a Tribe of a Province or of such a jurisdiction as he possesseth who holdeth the Scepter The equity of the former Scepter is thus set out a Scepter of righteousnesse which implieth that the King who swayeth that Scepter ordereth all things in his Kingdom most justly and righteously Order of matter requireth that the latter clause should be in the former place thus The Scepter of thy Kingdom is a Scepter of Righteousnesse But the Learned Languages place an elegancy in transposing the parts of a sentence According to the order of matter we will first speak of the Kingdom of Christ and then of the equity thereof §. 112. Of Christs Kingdom CHrists Kingdom is expresly mentioned in this phrase The Scepter of thy Kingdom The relative particle THY hath reference to Christ as was before shewed on this phrase Thy Throne § 106. Frequent mention is made of Christs Kingdom and that before he was exhibited in the flesh and since Before it was typified as by the Kingdom of other Kings of Iudah so in particular by the Kingdom of David 2 Sam. 7. 12 13 16. Isa. 9. 7. 16. 5. Jer. 23. 5 6. 33. 17. This Kingdom of Christ was also prophesied of before his Incarnation Gen. 49. 11 12 13. Numb 24. 17. Dan. 2. 44. Mic. 4. 8. After his exhibition in the flesh this Kingdom of Christ was published by his forerunner Mat. 3. 2. By Christ himself Luk. 4. 43. 8. 1. And by his Apostles Luke 9. 2. This Kingdom did the Apostles most set forth after Christs ascention Act. 8. 12. 20. 23. 28. 31. Christs Kingdom is that estate where Christ ruleth As God by his absolute power he reigneth over all creatures every where Psa. 103. 19. As Christ is God-man God manifested in the flesh All power is given unto him in heaven and earth Mat. 28. 18. yet hath Christ a peculiar Kingdom wherein he reigneth over a select people called out of the world who are a willing people Psa. 110. 5. This Kingdom is sometimes called the Kingdom of God Mar. 1. 14 15. And that in five especiall respects 1. By a kinde of excellency For excellent and eminent things are said to be of God as Gen. 23. 6. Psa. 87. 3. 1 Chr. 12. 22. Psa. 80. 10. 36. 6. Gen 30. 8. 2. In relation to the King thereof Christ Jesus who is true God Iohn 1. 49. Rom. 9. 5. 3. In opposition to Kingdoms of men Dan. 5. 21. Ioh. 18. 36. 4. In regard of the Laws priviledges and immunities thereof which are all divine and of God Deut. 4. 8. Rom. 14. 17. 5. In reference to the end thereof which is Gods glory Phil. 2. 9 10 11. It is also called the Kingdom of heaven Mat. 3. 2. 4. 17. and that in five other respects 1. To distinguish it from the Kingdomes of the world which the devils shewed to Christ Mat. 48. 2. To shew the kinde of the Laws Ordinances and appurtenances thereof which are all heavenly Heb. 9. 23. 3. To demonstrate the qualification of the subjects thereof whose inward disposition and outward conversation is heavenly Heb. 3. 1. Phil. 3. 20. 4. To set out the extent thereof It doth not only reach from Euphrates to Sihor as Solomons Kingdom did 1 King 4. 21. or from India to Ethiopia over 127. Provinces as Ahasuerus his Kingdom did Esth. 1. 1. but to heaven it self yea and that throughout the whole earth and the whole heaven Psae 135. 6. Mat. 28. 18. 5. To manifest the end of calling men into the Church which is Christs Kingdom of grace on earth that they might be fitted for heaven which is the Kingdom of glory Col. 1. 12. 13. 1 Pet. 1. 3 4. Well may the estate where Christ ruleth be accounted and called a Kingdom because all things which constitute a Kingdom appertain thereunto Such as these 1. An high supream Soveraign who is a true proper King an absolute Monarch which Christ is Isa. 9. 6. Psalm 2. 6. 1 Timothy 6. 15. 2. There be Subjects that take him for their King and willingly subject themselves to him Psa. 18. 44. 110. 3. 3. There is a distinct particular dominion or state in which that King reigneth and ruleth Psa. 2. 6. 4. There be Laws and Statutes whereby this Kingdom is governed the most righteous equall and prudent Laws that ever were These are registred in Gods Word the holy Bible Reade what is said of them Deut. 4. 8. Psal. 19. 7. 2 Tim. 3. 15 16 17. 5. There priviledges and immunities appertaining to this Kingdom such as never any Kingdom had the like Some of the priviledges are these 1. A right to the things of this world 1 Cor. 3. 22 23. 2. A free accesse to the Throne of grace at all times Eph. 2. 18. 3. 12. Heb. 4. 16. This priviledge will appear to be a great one if we well weigh the readinesse of him that sits on the Throne to accept us the abundance of blessings that are there treasured up and the assurance that the subjects of this kingdom have to attain their desires 3. A right to Christ himself and in him to all things that are his And what is not his Rom. 8. 32. 4. A right to heaven it self 1 Pet. 1. 4. Luk. 12. 32. Mat. 25. 34. The Immunities of Christs Kingdom are such as these 1. Freedom from all inconvenient and burdensome laws whether Ceremoniall Judiciall or Morall Rom. 7. 4. Gal. 4. 5. 2. From Sin Rom. 6. 18 22. We are freed from sinne 1. In regard of the guilt of it Rom. 8. 33. 2. In regard of the dominion and power of it Rom. 6. 14. 3. In regard of the punishment of it Rom. 8. 1. 3. From the sting of death 1 Cor. 15. 53. 4. From the power of Satan Heb. 2. 14. Who would not be of this kingdom What care should they have that are of it to abide in it and to say The Lines are fallen unto me in pleasant places yea I have a goodly heritage Psa. 16. 6. How sedulous should they be to bring others thereinto Cant. 8. 8. How conscionable ought the subjects of this Kingdom to be in walking worthy thereof Eph. 4. 1. Col. 1. 10. §. 113. Of the righteousnesse of Christs Kingdom THe Greek word joyned by the Apostle to the Scepter here mentioned signisieth rectitude streightness evenness It is opposed to crookedness roughness unevenness So doth the Hebrew word also signifie It is â—…itly applied to a Scepter which useth to be streight and upright not crooked not inclining this way or that way So as that which is set out by a Scepter namely government is hereby implied to be right and upright
made in the beginning then first began to be they were not before therefore not eternall But the Creator then being and making the world was before the beginning and had no beginning therefore eternall Here then is manifested the difference betwixt the Creator and creatures in reference to the beginning The Creator then was even as he was before He did not then begin to be but manifested himself to be what he was before But creatures then began to be what they were not before As the former reference of this phrase in the beginning to the Sonne refutes Samosatenus Macedonius Arius and other hereticks that denied the eternity of the Sonne of God so the latter reference thereof to creatures refutes Aristotle and other Philosophers who held the world to be eternall which is a point not only improbable but also impossible for then should there be no creatures A creature cannot be but created If no creature then all a Creator even one and the same with God himself Eternity and unity are convertible terms There can be but one Eternall as there is but one Almighty one Infinite yet from that position of the worlds eternity there would be more then one infinite For there must be an infinite number of souls of men and other things if the world were eternall in Adams time and all that have been since added to the world would make up more then infinite That grosse errour of the worlds eternity is so expresse against the light of nature as by many solid Arguments drawn from naturall principles other Heathen Philosophers have refuted it There were other Heretiques who had this conceit that the matter of the Elements of which the world was made was not made of God but was coeternal with God This conceit of the Eternity of prima materia the first matter out of which they say all things were at first created is as much against the light of Gods Word and the light of nature and as derogatory to the eternity of God as the former of the worlds Eternity Eternity is one of Gods incommunicable properties Whatsoever is made eternall beside God is made equall to God yea a very God §. 130. Of the extent of Heaven and Earth IN setting down the Creation two words are used which comprise in them all things that were made namely Heaven and Earth and that by two tropes one is a Metonymy whereby the continent is put for all things contained therein The other is a Synecdoche whereby a part is put for the whole The earth is the middle center of the whole world and the heaven is the uttermost circumference that compasseth all about so as all between them are comprised under them In this large sense these two words are oft used as Gen. 1. 1. 2 Kin. 19. 15. 2 Chro. 2. 12. Psa. 121. 2. Ier. 32. 17. Under this word earth the Sea and all waters below are comprised For the earth and sea make but one globe Gen. 1. 9 10. They were divided at first and so continue for the better use of man and of other creatures living on earth Thus not only all things that move upon the earth or grow out of the earth or are within the earth but also whatsoever is in the Sea or swims thereupon is to be understood under this word Earth There is mention made in Scripture of three heavens 1. The Air wherein birds and Fowls do fly wherein are the clouds also so as all the space betwixt the Earth and the Moon is called the first heaven 2. The Firmament wherein are all sorts which are called the host of Heaven Deut. 4. 19. is the second heaven 3. That invisible place where are the Angels and glorified Saints and the humane nature of Christ and where God doth most manifest his glory is the third heaven 2 Cor. 12. 2. Beyond this is nothing at all In regard of this distinction of heaven the purall number heavens is used Thus we see how these two words earth heavens may be put for all creatures As for the order of the words in setting Earth before Heaven the holy Ghost is not over-strict or curious in his method Though for the most part the heaven for excellency sake be set before the earth yet many times as here Earth is put before Heaven Iudg. 5. 4. Psa. 68. 8 Isa. 45. 12. Ier. 51. 15. Some probable Reasons may be given of putting Earth before Heaven as 1. The Earth was made before the visible Heavens Gen. 1. 10 14. 2. The Earth is set down as a Foundation of the world And foundations use to be first mentioned 1 King 6. 37 38. Ezra 3. 11. Zec. 4. 9. 3. The Earth is the Center of the world The Heavens the circumferences thereabout He beginneth therefore with the Center and proceeds to the circumferences 4. The Earth is mans habitation Act. 17. 26. From thence he beholdeth the Heavens Speaking therefore to men he first sets out the place of their habitation §. 131. Of the Earth being a Foundation THE Creation of the Earth is thus set out Thou hast laid the foundation thereof This is the Interpretation of one Greek word A Foundation from whence the Verb is derived signifieth that which is put under other things to support and bear them up It useth therefore to be sound solid strong and laid on firm and sure ground Luk. 6. 48. It is most frequently put for the foundation of an house which beareth up all the rest of the building 1 Cor. 3. 10 11 12. A foundation remaineth firm stable unmoveable The word here used is also translated thus grounded Eph. 3. 17. and setled 1 Pet. 5. 10. It is there joyned with two other words which signifie a fast fixing of a thing stablish strengthen and settle This phrase laid the foundation applied to the earth implieth two things 1. That the earth is the lowest part of the world It being the Center whatsoever is about it is over it Hereupon this word beareth is oft attributed to the earth as Deut. 4. 39. Iosh. 2. 11. 1 King 8. 23. Isa. 51. 6. Ier. 31. 37. Act. 2. 19. 2. That the earth is immoveable This inference is thus made upon this very phrase Who laid the foundations of the earth that it should not be removed Psal. 104. 5. In these and other like respects is this metaphor foundation oft attributed to the earth as Iob 38. 4. Psa. 82. 5. And the earth is said to be established and thereupon to abide Psal. 119. 90. 78. 69. By the stability of the earth sundry benefits accrew to the Inhabitants thereof 1. The constancy of the motions of the Heavens and of the host thereof is better observed and the admirable effects arising from thence are the better discerned 2. The stability of the earth is very usefull to Plants Beasts and Men that abide thereon The damages and mischiefs that fall out upon earthquakes give further
proof hereof It is a grosse errour of Aristarchus Samius Copernicus and other Philosophers who imagine that the earth continually moveth and that the heaven and the host thereof do but seem to our sight to move as the banks and trees thereon do to such as are in a Boat rowed with oars or in a Ship under Saiâ—… This conceit cannot stand with the metaphor of a Foundation here and in other places applied to the earth §. 132. Of Heaven the work of Gods hand THat which is here spoken of the Heavens in relation to God The Heavens are the works of thine hands is to be taken metaphorically by way of resemblance to men who use with their hands to make what they make Of the second Temple it is thus said Zerubbabel hath laid the foundation of this house his hand shall finish it Zec. 4. 9. and wonders are said to be done by the hands of the Apostles Act. 14. 3. Men work with their hands Eph. 4. 27. And they do other things with their hands Hereupon Idolaters are said to make Idols with their hands Isa. 31. 7. and Idols are stiled the work of mens hands Isa. 37. 19. Jer. 10. 3 9. yea the benefit that ariseth from the thing men do is called the fruit of their hands Pro. 31. 31. and the labour of their hands Psa. 128. 2. In allusion hereunto the things which God doth or maketh are said to be the work of his hands and his hands are said to make them Job 10. 38. Because men know not how any should see without eye hear without ears speak without a mouth tred without feet do this or that without hands eyes ears mouth feet hands and other parts of man are attributed to God 1 Pet. 3. 12. Num. 12. 8. Lam. 3. 34. Psa. 119. 73. But to shew that properly God hath no hands his works are oft said to be without hands Dan. 2. 34 45. 8. 25. Job 34. 20. Yea herein lieth a difference betwixt the things of God and men that they are without hands but these with hands Col. 2. 11. Eph. 2. 11 Heb. 9. 11 24. Yea in proper speech the heaven it self that here metaphorically is said to be the work of Gods hand is elsewhere said to be made without hands 2 Cor. 5. 1. Act 17. 24. §. 133. Of Anthropomorphites THE Anthropomorphites do hereupon erre not knowing the Scriptures nor the power of God in that they literally and properly apply to God such parts of men as are metaphorically and only by way of resemblance for teaching sake attributed to him They feign God to themselves by a carnall cogitation to be after the Image of a corruptible man and that God is altogether a body imagining that whatsoever is not a body is no substance at all But they are much deceived For Spirits are not only true substances but every way the most excellent substances Bodilinesse doth but adde grossenesse heavinesse drowsinesse and sundry other weaknesses to a substance Concerning the members of God which the Scripture frequently mentioneth that no man should beleeve that we according to the form and figure of flesh are like to God the same Scripture saith that God hath wings which we have not Therefore when we hear of wings we understand protection Psa 9. 4. So when we hear of hands we must understand operation and if the Scripture mentions any other like thing I suppose it to be spiritually understood §. 134. Of the Reasons why the Heavens are said to be the works of Gods hands THE Heavens are here and in other Scriptures expresly said to be the works of Gods hands In that 1. They were made as well as the earth There be that grant that the earth and the things here below had a beginning but imagine that the heavens and the things therein were eternall without beginning The very first verse of the Bible expresly disproves this errour for there it is expresly said that the Heaven was created So also in sundry other places 2. God himself made the Heavens They were the work of his own hands made by his own power nâ—… by Angels as the Menandrians Saturnirians Cerinthians Merinthians and other hereticks thought Nor were they made by the casuall concurrence of certain motes which they call Atomi as Democritus Lucippus and other Epicurean Philosophers dreamed They imagined their Atomi to be small indivisible bodies such as appear in the Sunne-beams when the Sunne shineth through an hole They say that by the conjunction of these all things at first were made and that into these all things at last shall be dissolved 3. The heavens were made without instruments even with Gods hands and nothing else It is one of the Epicurean Philosophers Arguments against the making of the Heavens that there could not be sufficient instruments for effecting so great a work What iron tools saith he what leavers or crows what Ministers could be had to help on so vast a fabrick O blinde and stupid Philosopher that can no better discern between divine and humane works Betwixt the first creating of things by God and the after-making of things by man God had no need of any help at all 4. The Heavens are as a canopy to cover all the earth For the use of hands especially when both hands are used is to stretch a thing and to spread it abroad The Lord in expresse terms saith My hands have stretched out the heavens Isa. 45. 12. These phrases of stretching forth and spreading out the Heavens are oft attributed unto God as Isa. 40. 22. Ier. 41. 15. Psa. 104. 2. Iob. 9. 8. 37. 18. 5. Great diligence was used in making the heavens Mention of hands in the plurall number implieth thus much For carefull and diligent persons will put both their hands to what they do Slothfull and carelesse persons will use but one hand and put the other into their bosome or pocket Pro. 9. 24. 26. 15. 6. The Heavens being said to be the work of Gods hand imply the great power of God who with his hands that is by himself can make so fair and great a work as the Heavens are Therefore the Heaven is called the Firmament of his power Psa. 150. 1. And God is said to have made the Heaven by his great power and stretched out arm and thereupon it is inferred that there is nothing too hard for him Jerem. 32. 17. 7. The heavens bear the cleavest evidence of Gods excellencies Psa. 8. 3. 19. 1. Of a picture made by Apelles which was admirable in all mens eyes they said This is the work of Apelles hands §. 135. Of the resolution of the tenth Verse Verse 10. And thou Lord in the beginning hast laid the foundation of the Earth and the Heavens are the works of thine hands THE connexion of this verse with the former set out by this copulative particle And manifesteth an addition of another argument to prove the same point Hereof see §
heirs of salvation or as it is in the Greek who shall inherit salvation so as they are set out by that estate whereunto they were ordained and by the right which they have thereunto Salvation is that whereunto they are ordained and their right is a right of Inheritance §. 159. Of Salvation THE word here translated Salvation is frequently used in the New Testament I finde it three times put for temporal preservation or deliverance as Act. 7. 25. where this phrase give salvation is thus translated according to the true meaning deliver and Act. 27. 34. where the same word is turned health and Heb. 11. 7. where this phrase to the salvation is thus expounded to the saving The Hebrew word which the LXX use to interpret by the word in this Text translated salvation sets out for the most part some temporary preservation or deliverance But in the New Testament it sets out except the three fore mentioned places the eternall salvation of the soul and that as it is begun and helped on in this world Luk. 19. 9. 2 Cor. 16. 2. or perfited in the world to come 1 Pet. 1. 5 9. There is another Greek word derived from the same root and translated salvation four times used in the New Testament namely Luk. 2. 30. 3. 6. Act. 28. 28. Eph. 6. 17. But for the most part put metonymically for the authour and procurer of Salvation The Lord Jesus Christ. The primary root from whence all the Greek words are derived which signifie not only safe exempt and free from all evil danger and fear but also entire and perfect So as it setteth out both the privative part of blessednesse full freedome from sin Satan death hell and all fears and also the positive part thereof integrity and perfection of soul and body and of all gifts and graces appertaining to them and withall immortality agility beauty and other excellencies even of the body Phil. 3. 21. By the salvation here mentioned is meant that blessed and glorious estate which is in heaven reservd for the whole mysticall body of Christ. Well may that estate be called salvation in that all that have attained or shall attain thereunto are delivered out of all dangers freed from all enemies and set safe and secure from all manner of evil Into heaven where that rest safety security and salvation is enjoyed no devil no evil instrument can enter to disturb the same There shall God wipe away all tears from their eyes and there shall be no more death neither sorrow nor crying neither shall there be any more pain Rev. 21. 4. All contentment agreement tranquillity unanimity joy pleasure and what can be desired shall be there everlastingly enjoyed There shall be a continuall communion with glorious Angels glorified Saints yea with Christ the head and husband of his Church and with God himself whom we shall in his glory so farre behold as our nature is capable of beholding such glory This beatifical vision will not only fill our heads with admiration but our hearts also with joy and delight These are the things which eye hath not seen nor ear heard neither have entred into the heart of man 1 Cor. 2. 9. §. 160. Of our right to salvation by Inheritance THe right which Saints have to salvation is thus expressed Who shall inherite so as the right is by inheritance The Greek word that signifieth to inherite is compounded of a Noun that signifieth a lot or portion and a Verb to give distribute or set apart For an Inheritance is a lot or portion given and set apart for one most properly such a portion as a Father sets apart for his Sons to possesse and enjoy Iosh. 17. 14. 1 King 21. 3. Of all Titles an inheritance useth to be the surest and that which hath no date See v. 2. § 17. In this respect this metaphor of inheriting is applied to eternall life Mat. 19. 23. To a Kingdom Mat. 25. 34. To the Promises namely to those blessed things in heaven which are promised Heb. 6. 12. and to all things namely all the joys of heaven Rev. 21. 7. Salvation is also called an Inheritance Act. 20. 32. Eph. 1. 14 18. Col. 3. 24. 1 Pet. 1. 4. And they to whom salvation belongs are called heirs Gal. 3. 29. Tit. 3. 7. Iam. 2. 5. This right of Inheritance is the best right that any can have The ground of it is the good-will grace and favour of a Father Luk. 12 32. and that from all eternity Mat. 25. 34. The Persons to whom it belongs are children of God Rom. 8. 17. Such as are begotten again 1 Pet. 1. 3 4. and adopted Rom. 8. 15 17. and united to Christ Ioh. 17. 21. The time of enjoying that Inheritance is everlasting Heb. 9. 15. 1 Pet. 1. 4. Herein lieth a difference between Leases which have a date and Inheritances which have no date The quality of this Inheritance is incorruptible and undefiled §. 161. Of the time and certainty of inheriting Salvation THE fruition of the aforesaid priviledge is expressed in the future tense Shall inherit Saints are while here they live heirs They have a right to salvation so soon as they are regenerate The first-born is an heir while he is a childe before he come to possesse the Inheritance Gal. 4. 1 5 7. We are therefore said to be begotten again to this Inheritance 1 Pet. 1. 3 4. And it is said to Saints ye shall receive the reward of the Inheritance Col. 3. 24. namely when this life is ended For the soul when it leaves the body presently enjoys the Inheritance The Apostle intendeth the spirits of Saints where in the time present he saith They inherit the Promises Heb. 6. 12. And at the resurrection both body and soul shall enjoy the same for to such as are raised and have their bodies and souls united will the great God say Inherit the Kingdom Mat. 25. 34. Though the possession of this Inheritance be to come while the heirs thereof here live yet is it sure and certain What Title so sure among men as an Inheritance Much more sure is this Inheritance of salvation then any earthly Inheritance can be For 1. It is prepared for us from the foundation of the world Mat. 25. 34. 2. It is purchased by the greatest price that can be the precious bloud of the Son of God Eph. 1. 14. 1 Pet. 1. 19. 3. It is ratified by the greatest assurance that can be the death of him that gives it Heb. 9. 14. 4. It is sealed up unto us by that holy Spirit of promise which is the earnest of our Inheritance Eph. 1. 13 14. 5. Gods promise is engaged for it therefore they who possesse it are said to inherite the Promises Heb. 6. 12. 6. The Faith of Beleevers addeth another seal thereto Ioh. 3. 33. 7. It is reserved in heaven for us 1 Pet. 1. 4. In heaven
Treatise entituled A plaister for the plate on Nuâ—… 16. â—…6 § 34 35. The privileages which God hath given to men more then to Angels aggravâ—… their â—…ge who adore Angels Therein they dishonour God in giving creature that honour which is due only to the Creator and they do too 〈◊〉 〈◊〉 〈◊〉 in dejecting themselves below those above whom God hathâ—… vanced them A good Angel would not accept of such adoration Revel 19. 〈◊〉 2â—… 8 9. The foresaid priviledge doth further aggravate mans backwardnesse about 〈◊〉 things that make to the honour of God God having honoured men above Angâ—… equity and gratitude require that men should endeavour to honour God more 〈◊〉 the Angel 〈◊〉 but they fail so much herein as they come very short of other 〈◊〉 tures in glorifying God Behold the heavens they declare the glory of 〈◊〉 Psal. 19. 1. The whole host of heaven constantly keepeth that course wherein 〈◊〉 at first set them Those starres that are called wandring wander according their appointed course and are constant therein Look down upon the earth 〈◊〉 you shall finde all manner of trees and plants bringing forth their fruit in their 〈◊〉 son according to the first appointment Gen. 1. 12. Yet men exceedingly fail those courses which God hath appointed unto them We may justly take up 〈◊〉 Prophets complaint in this respect and say Hear O heavens and give ear O 〈◊〉 c. Isa. 1. 2 c. Let the consideration of Gods respect to man above Aâ—… quicken us up to out-strip if it were possible the very Angels in glorifying 〈◊〉 At least let our endeavour be to come as near them therein as possibly we 〈◊〉 This is a point intended in the third petition where Christ directeth us to pray 〈◊〉 Gods will be done on earth as it is in heaven Matth. 6. 10. Consider therefore what is said of Angels They excell in strength they 〈◊〉 Commandments hearkening unto the voice of his Word Psal. 103. 20. They 〈◊〉 unto God Dan. 7. 10. They do alwaies behold the face of God Matth. 18. 10. 〈◊〉 to know his will what they should do They suddenly upon all occasions assemble in multitudes to praise God Luke 2 13 14. There is joy in the presence of the Angels of God over a sinner that repenteth Luke 15. 10. In these and other like duties that concern us we ought to be followers of them §. 160. Of Christs eternal Deity THis word He took on him as it setteth out the humane nature of Christ so it giveth a hint of his divine nature For it presupposeth that Christ was before he took on him the Seed of Abraham Joh 8. 58. He that taketh any thing on him must needs be before he do so Is it possible for him that is not to take any thing on him Now Christ in regard of his humane nature was not before he assumed that nature Therefore that former being must needs be in regard of his divine nature In that respect he ever was even the eternal God Being God he took on him an humane nature So much was before implied under this word took part He also took part of the same v. 14. § 139. §. 161. Of Christ taking on him Seed THat which Christ took on him is here said to be Seed Seed in relation unto man is by a Metonymy put for children For seed is the matter out of which children arise Thus is this word used Luke 1. 55. Ioh. 8. 33. Act. 7. 5 6. Rom 4. 16 18. The Apostle doth here purposely use this word Seed to shew 1. That Christ came out of the loins of man as Iacobs children and their children are said to come out of his loins Gen. 46. 26. Exod. 1. 5. And all the Jews are said to come out of the loine of Abraham Heb. 7. 5. And Solomon is said to come out of the loins of David 1 King 8. 19. In a mans loins his seed is and it is a part of his substance Thus it sheweth that Christs humane nature was of the very substance of man 2. That Christ was the very same that was promised to be the Redeemer of man For of old he was foretold under this word Seed as The Seed of the woman Gen. 3. 15. The Seed of Abraham Gen. 12. 18. The Seed of Isaac Rom. 9. 7. Heb. 11. 18. The Seed of David 2 Sam. 7. 1â—… 22 51. §. 162. Of Christs taking on him the Seed of Abraham CHrist was indeed the Seed of the first woman Gen. 3. 15. which was the mother of all mankinde His Genealogy therefore reacheth even unto Adam Luke 3. 38. For Christ assumed the common nature of man and not of any particular person Yet here the Apostle ascendeth no higher then to Abraham who was the twentieth generation from Adam not excluding all who lived before Abraham but restraining the benefit to such as are of the faith of Abraham and in that respect children of Abraham Gal. 3. 7 9. When almost all the world was addicted to Idolatry it pleased God to call Abraham out of his own native Countrey and to enter into Covenant with him and his Seed to be their God and to take them for his people Gen. 17. 17. Exo. 19. 3 6. Therein he made Abraham a kinde of head and stock of his Church and that not only of such as should descend from him after the flesh but also of all that should beleeve Rom. 4. 11. In reference hereunto is Christ said to take on him the Seed of Abraham Fitly in this case doth the Apostle make mention of Abraham 1. Because the promise of the Messiah to come of his seed was oft made to Abraham as Gen. 12. 3. 13. 15 16. 15. 5 6. 17. 7 17. 18. 18. 21. 12 22. 18. So as the saith of Beleevers was the more setled in this that Christ took on him the seed of Abraham 2. Because Christ assumed mans nature in speciall for the sake of Abrahams seed which properly are they who were chosen of God to eternal life To this purpose tendeth that distinction which the Apostle maketh between the children of the 〈◊〉 and children of promise Rom. 9. 7 8. Thus if we be Christs then are we Abrahams Seed and heirs according to the promise Gal. 3. 29. To this very purpose is it that the Evangelist Mâ—…hew begins 〈◊〉 genealogy of Christ with Abraham Mat. 1. 2. No Reason can be fetcht from Abraham as a man a Son of Adam why Gâ—… should preferre him before any other sonne of Adam We must rest in that whâ—… Christ affirmeth in another case Even so Father for so it seemeth good in thy 〈◊〉 Matth. 11. 25 26. This the Apostle largely proves Rom. 9. 15. c. As it was in the case betwixt men and Angels § 159. so is it in this case betweâ—… men and men If that respect which God manifested to man more then to Angels affordâ—…
As God he was the Altar that sanctified that Sacrifice for the Altar sanctifieth the gift Matth. 23. 19. As God-man in one person he was the Priest that offered that Sacrifice upon that Altar Through the eternall spirit he offered himself Heb. 9. 14. Herein the sufficiency of Christs Priest-hood is evidenced in that each nature did what was proper to it By the humane nature all matters of service and suffering were done and endured by the Divine nature all matters that required Divine authority and dignity were performed from the union of those two natures in one person the accomplishment consummation and perfection of all arose See more hereof Chap. 9. v. 14. § 78. §. 173. Of Christ an high and great Priest AS Christ was a true Priest so he is here styled by the Apostle an Highpriest In Greek these two words are compounded in one which word for word we may translate Arch-Priest as Arch-Angel 1 Thess. 4. 16. Jude v. 9. Arch-Shepherd or Chief Shepherd 1 Pet. 5. 4. Arch-builder or Master-builder 1 Cor. 3. 10. Arch-Publican or Chief-Publican Luk. 19. 2. In the Hebrew the phrase translated Highpriest is great Priest Levit. 21. 10. And the same person translated in English Chief Priest is in Hebrew Head-Priest 2 King 25. 18. Aaron was the first that had this title given unto him Lev. 16. 3. and the eldest son of the family of Aaron was successively to be High-Priest after the death of thé former High-Priest Exod. 29. 29 30. There were sundry Duties and Dignities proper to the High-Priest for the time being As 1. To enter into the most Holy place Lev. 16. 3. 2. To appear before God for the people Exod. 28. 29. 3. To bear the sins of the people Exod. 28. 38. 4. To offer incense Lev. 16. 12 13. 5. To make atonement Lev. 16. 32. 6. To judge of uncleannesse Lev. 13. 2. 7. To determine controversies Deut. 17. 8 12. 8. To blesse the people Num. 6. 23. Christ is styled High-Priest 1. For excellency sake to shew that he was the chiefest and most excellent of all 2. To demonstrate that he was the truth whom Aaron and other High-Priests typified 3. To assure us that all those things which were enjoyned to Aaron as High-Priest were really in their truth performed by Christ. For 1. Christ entred into the true Holy place which is heaven Heb. 9. 24. 2. Christ truly appeareth before God for us Heb. 9. 24. 3. Christ hath born all the sins of all the Elect 2 Cor. 5. 21. 4. Christs intercession is the true incense which makes things that are pleasing and acceptable to God to be so accepted for us Eph. 1. 6. 5. By Christ we have â—…eceived the atonement Rom. 5. 11. 6. Christ purgeth our sins Heb. 1. 3. 7. Christ is the supream Judge and determiner of all Controversies Christ is also called a great High-Priest Heb. 4. 14. to adde emphasis unto this excellency Never was there never can there be any like to him in dignity and excellency Nor Aaron nor any other had both these titles Great High given unto them Though an High Priest under the Law were in Hebrew styled a Great Priest Numb 35. 24 28. yet never was any called Great High Priest but Christ only He indeed was Great in his person being God-man Great in his sacrifice being an humane nature united to the Divine Great in the works that he did and continueth to do all of them carrying a Divine value and efficacy By the way note the intolerable arrogancy of Antichrist that Man of sinne who takes to himself this style The greatest Highpriest Two degrees higher then that which is attributed to Christ. §. 174. Of the excellency and benefits of Christs Priesthood THese two titles High Great applied to Christ as Priest do imply that he was a most excellent Priest Those titles simply taken import an excellency In reference to others comparatively taken they import a super-excellency above all others Never was there nor ever can there be such an excellent Priesthood as Christs was which the Apostle in this Epistle proveth by sundry evidences 1. The Dignity of his person Christ was not only a son of man but also the Son of God Other Priests were meer sons of men Heb. 7. 28. 2. The Purity of his nature Christ was holy harmlesse undefiled separate from sinners all other Priests were sinners Heb. 7. 26 27. 3. The Eminency of his order Christ was a Priest after the order of Melchiâ—…dech Heb. 5. 6. None so but he 4. The solemnity of his Ordination Christ was made Priest with a sacred Oath others without an Oath Heb. 7. 20 21. 5. The kinde of his Priesthood Christ was a true reall Priest others only typicall or metaphoricall See § 172. 6. The unchangeablenesse of his Office Christs Priesthood was unchangeable Others office passed from one to another Heb. 7. 23 24. 7. The everlastingnesse of his Priesthood Christ abideth a Priest continually others were not suffered to continue by reason of death Heb. 7. 3 23 24. 8. The perfection of Christs Priesthood Christ by his Priesthood effected to the uttermost what was to be effected by a Priest But the Priesthood under the Law made nothing perfect Heb. 7. 11 25. These excellencies are every one expresly noted by this Apostle and shall be more distinctly and largely handled in their severall places So excellent a Priesthood as Christs is cannot but bring many benefits to Christs Church For 1. It is necessary that the Church have a Priest to be for it in things apperâ—…ing unto God and that by reason of the infinite disparity and disproportion 〈◊〉 is betwixt God and man Hereof see The whole Armour of God on Eph. 6. 18. Treat 3. Part. 2. § 62. 2. It is also necessary that Christ be the Priest of the Church and that by reason of that infinite Dignity Authority Power and worth which belongs to that Priâ—… Hereof see § 172. All the benefits that flow from Christs Office and Passive obedience from 〈◊〉 Death and Sacrifice from his Buriall and Resurrection from his Ascension and Intercession are fruits and effects of his Priesthood For as our Priest he subjected himself to the service and curse of the Law he offered up himself a Sacrifice he was buried and rose from the dead he entred into heaven and there maketh continuall intercession for us Particular benefits of Christs Priesthood are these that follow 1. Satisfaction of Divine Iustice For Christ as our Priest and Surety standing in our room in our stead and for us satisfied Divine Justice Without this satisfaction no mercy could be obtained but through this satisfaction way is made for all needfull mercy In this respect it is said that God is just and a justifier of him which beleeveth in Iesus Rom. 3. 28. To justifie a sinner is a work of great mercy yet therein is God just because
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
humane nature This Compound is in the New Testament used eighteen times Six times in this Epistle and every where to set forth such things as belong to the highest heavens or tend thereunto It is here in this place attributed to Saints calling 1. To distinguish it from earthly callings Thus our heavenly Father is distinguished from earthly Fathers Matth. 18. 35. and heavenly bodies from earthly 1 Cor 15. 40. 2. To shew the excellency thereof For excellent things are called heavenly great deep excellent mysteries are called heavenly Joh. 3. 12. 3. To deelare the end of this calling which is to bring us to an heavenly kingdom 1 Thes. 2. 12. namely an inheritance incorruptible reserved in heaven 1 Pet. 1. 4. In regard of this excellency The calling of Saints is also called an high calling Phil. 3. 14. and an holy calling 2 Tim. 1. 9. This particular excellency here mentioned by the Apostle is of force to enamoâ—… our souls the more therewith and to raise up our hearts unto heaven seeking the things that are above It doth also instruct us how to walk worthy of this calling namely by an inward heavenly disposition and an outward heavenly conversation § 16. Of the Priviledges of Saints calling THis Epithete heavenly implieth a great priviledge of the calling of Saints For it implieth one speciall end thereof which is to fit us for heaven There 〈◊〉 also sundry ends noted in other places which are as so many other priviledges such as these that follow 1. Spirituall life This the Apostle intendeth where he joyneth these two together God quickneth the dead and calleth c. Rom. 4. 17. Before men are called they are dead in sins Eph. 2. 1. But when Christ effectually calleth any his voice pierceth into their soul as powerfully as it did into the body of the damsell which was new dead Mar. 5. 41 42. Or of the young man that was carrying out on a Beer to be buried Luke 7. 13 14 15. Or of Lazarus that had been dead four daies Iohn 11 43 44. This is evident by this promise of Christ The dead shall hear the voice of the Son of God and they that hear shall live Joh. 5. 25. This is such a priviledge as scarce a greater can be desired All that a man hath will he give for his temporall life Job 2. 4. what then for spiritual life 2. Light and sight These I joyn together because one without the other is of no use Of what use is light to a blinde man And of what use is sight to him that hath no light to see by Besides by these two an effectuall calling is distinguished from a meer formal calling They who are only outwardly called have light shining upon them in that they have the Word preached unto them In this respect it is said The light shineth in darknesse and the darknesse comprehendeth it not Joh. 1. 5. But they who are inwardly called have also sight given unto them the eyes of their understanding are opened I have called thee saith the Lord to his Son to open his blinde eyes Isa. 42. 6 7. And the Apostle saith that he was sent to open mens eyes and to turn them from darknesse to light Act. 26. 19. That this is a priviledge of Saints calling is evident by this phrase God hath called you out of darknesse into his marvelluus light 1 Pet. 2. 9 Though this priviledge be not simply greater then the former yet it addes much thereunto For what is life to them that live in darknesse but a kinde of death It is very uncomfortable Therefore darknesse and death are oft joyned together Isa. 9. 2. Iob 10. 21 22. So on the coutrary life and light are joyned together Ioh. 1. 4. to shew that life is no life without light Eternal death is in Scripture set out by darknesse Mat. 8. 12. 3. Holinesse God hath called us unto holinesse 1 Thes. 4. 7. How great a priviledge this is hath been before shewed § 7. 4. Liberty The Apostle expresly saith that we are called unto liberty Gal. 5. 13. Before we are called we are in bondage under Satan sinne and death Eph. 2. 2. Rom. 6. 17. Heb. 2. 5. yea under the rigour and curse of the Law Gal. 3. 10. and under the infinite wrath of God Eph. 2. 3. Now according to the Lords under whom we are in bondage is our bondage the more grievous From all the aforesaid bondage we are called and set at liberty This priviledge much amplifieth the benefit of both the former To bondslaves what is life even worse then death And light and sight are of little use to such as have no liberty to use them but rather an aggravation of their misery 5. Communion or fellowship of Iesus Christ 1 Cor. 1. 9. By vertue of their effectuall calling Saints are engrafted or incorporated into Christ Jesus and made members of his mystical body 1 Cor. 12. 12. Hereby we come to be his and he to be ours and we to have a right to all that is his as our Mediatour 1 Cor. 3. 22 23. This is a greater priviledge then all the other Without this the other are no priviledges at all Without Christ life is but a death light but darknesse sight but blindenesse liberty but bondage By vertue of this fellowship God is our Father Ioh. 20. 17. Christ our head and husband Eph. 5. 23 32. yea our brother Heb. 2. 11 12. The holy Ghost is our comforter and instructer Ioh. 14. 26. Angels our attendants Heb. 1. 14. Heaven our Inheritance 1 Pet. 1. 4. All things are ours 1 Cor. 3. 22 23 6. Eternal life and salvation Lay hold saith the Apostle on eternal life whereunto thou art called 1 Tim. 6. 12. God hath called you to salvation 2 Thes. 2. 13 14. This is stiled Gods kingdom and glory 1 Thes. 2. 12. This in reference to our good is the main end of all that Christ did and suffered for us It must needs therefore be a very great priviledge The first priviledge was spiritual life the last is eternal life §. 17. Of the sense of this word Partakers THE good opinion of the Apostle about their calling to whom he wrote iâ—… especially manifested in this Word Partakers For hereby he sheweth that he was perswaded that they had a part therein Of the notation of the Greek word translated Partakers See chap. 1. § 122. Chap. 2. § 139. Here two things are especially intended under this word Partakers 1. All Saints have a like share in the heavenly calling They being Partakers thereof have every one g part therein as well as a right thereto All the Israelites were in this sense partakers of the same priviledges They were all under the cloud and all passed through the Red Sea and were all baptized c. and did All eat the same spirituall meat and did All drink the same spirituall drink 1 Cor. 10 2 3 4. Ye are all one in Christ Iesus
another as mutuall parts of the same building we can never make up a Temple for God to dwell in In that therefore we are an habitation of God through the spirit the praise is due to Christ the builder of this house §. 47. Of the meaning of these words For every house is builded of some man Verse 4. For every house is builded by some man but he that built all things is God THe Apostle here proveth that assumption which was set down in the former Section namely that Christ is the builder and Moses a part of the house built This causall particle FOR whereby this verse is knit to the former implieth that this is a proof of that which went before Of this Assumption there are two parts One that Christ is the builder The other that Moses is part of the house built Both these parts are proved by two generall undeniable principles The later part concerning him that was built is first proved in these words Every house is builded of some man The Greek Pronoun translated some man is an indefinite particle as that which in the former verse was translated this man See § 42. As there so here the word Man is added by our English It may have reference to any one of the masculine gender not God himself excepted Mention being here made of every house I will indeavour distinctly to set forth what kindes of houses are mentioned in Scripture An house hath reference to God or man To man Properly or Tropically An house is Properly put for a building made by man and fitted for mans habitation as the house where Iobs children feasted together and with a 〈◊〉 winde fell upon them Iob 1. 18 19. Tropically it is taken three waies 1. By a Metonymy for the inhabitants thereof Act. 10. 〈◊〉 or for the goods and commodities therein Matth. 23. 14. 2. By a Metaphor 1. For a Nation as The house of Israel Josh. 21. 45. And the house of bondage that is the Land of Egypt Exod. 20. 2. 2. For a Tribe as the tribe of Levi Psal. 135. 20. 3. For the grave which as an house holdeth our body Iob 30. 23. 4. For our body which as an house holdeth our soul 2 Cor. 5. 1. 3. By a Synecdoche an house is put 1. For Kindred who though they be not in a mans family yet â—…tain thereunto Abraham chargeth his servant to take a wise for his son 〈◊〉 his fathers house Gen. 24. 40. Thus an house is put sometimes for â—…sors as Ioseph is said to be of the house of David Luk. 1. 27. And sometimes for Posterity Thus God promiseth to build Ieroboam a sure 〈◊〉 1 King 11. 38. To God an house hath reference either above or below 1. Above Heaven is said to be his house Ioh. 14. 2. 2. Below Gods house hath reference to Places or to Persons 1. For Place Under the Law the Tabernacle was called Gods house Iudg. 18 31. And the Temple 1 King 8. 10. and the Synagogues Psal. 83. 12. and any place where God manifested his presence As an open field Gen. 28 17. Finally Every place where Gods people assemble to worship him is â—…led and counted the House of God Isa. 56. 7. 2. For Persons Gods house compriseth under it 1. The whole number of such as are called even the universall 〈◊〉 throughout the world Heb. 10. 21. 2. Particular Assemblies or Congregations 1 Tim. 3. 15. 3. Individuall persons 1 Cor. 6. 19. 2 Cor. 6. 16. Here in this text House may be taken either for an earthly materiall house 〈◊〉 by man or for a spirituall house built by God If this phrase every house be properly taken for an earthy house it 〈◊〉 a resemblance and an experimentall proof as if he had said we see by 〈◊〉 that all houses wherein men dwell are built by some man or other so Moses being of the spirituall house of God must needs be built If it be taken for a spirituall house then it implieth that not only earthy 〈◊〉 wherein men dwell but also spirituall houses and Temples of the Holy Ghost 〈◊〉 built by some Thus this generall particle every may have reference to both kinds of 〈◊〉 earthy and spirituall Both acceptions of the word house in the proper and metaphoricall sense 〈◊〉 to the same scope namely to prove that Moses was brought to be of the house 〈◊〉 God which is the Church not by himself but by another Who that other 〈◊〉 is expressed in these words He that hath built all things is God The word builded in Greek is the Verb of that participle which was 〈◊〉 the former verse and thus translated Who hath builded This and that 〈◊〉 the same thing §. 48. Of Ministers receiving from Christ what they are or have THat which the Apostle intendeth under this generall Every house is 〈◊〉 some man concerneth Moses in speciall who in his time was for place 〈◊〉 parts the most eminent and excellent in Gods Church yet was he built 〈◊〉 said of him may be extended to all that ever were are or shall be in the 〈◊〉 of God All are built all are brought into the Church all have their gifts 〈◊〉 graces their places and functions their priviledges and prerogatives 〈◊〉 and conferred upon them This Apostle includeth himself among the other members of Gods Church where he saith Whose house are we v. 6. He saith indefinitely of all Christians without excepting any In Christ you also are builded together Eph. 2. 22. Another Apostle in such an extent saith the like Ye also as lively stones are built up a spirituall house 1 Pet. 2. 5. More expresly to the point in hand saith the Apostle of himself By the grace of God I am what I am 1 Cor. 15. 10. and again I thank Christ Iesus our Lord who hath enabled me 1 Tim. 1. 12. Obj. The Apostle maketh himself a Master builder who laid the foundation and he maketh other Ministers builders upon that foundation 1 Cor. 3. 10. By the same reason Moses and the Prophets may be counted builders yea and chief builders Answ. We must distinguish betwixt the person and function of a Prophet Apostle and other Minister In regard of their persons they are born in the same condition and subject to the same passions and infirmities that others are Act. 14. 15. as insufficient of themselves to do any thing as of themselves as any other We are not sufficient of â—…urselves c. saith an Apostle 2 Cor. 3. 5. Ministers even the best Ministers stand in as much need of means both for preservation of their body and also for the salvation of their souls as others do In regard of their functions Christ doth indeed communicate his dignity and work with them The Apostle saith of himself and other Ministers We are workers together with God 1 Cor. 3. 9. In the same respect also he saith We are Ambassadors for Christ we pray you
which God sweareth to inflict 〈◊〉 them is deprivation of his promised Rest thus set down in our English 〈◊〉 shall not enter into my rest The Rest here meant as it hath reference to those Israelites who provoked 〈◊〉 to sware is the Land of Can â—…an This is called rest in reference to their many travels and troubles that they 〈◊〉 the wilderness and in the Land of Egypt The Hebrew word used by the Psalmist is derived from a root that 〈◊〉 to rest from trouble or labour This is evident by the reason which Lamech 〈◊〉 of the name which he gave to his son Noah Noah cometh from the same 〈◊〉 and signifieth Rest. The reason which his father gave thereof is thus 〈◊〉 He shall comfort us concerning our work and toil of our hands Gen. 5. 29. Lamech by divine inspiration fore-saw that God in Noahs time would ease the earth of that intolerable burden of wickedness wherewith the multitude of Gyants who were cruell tyrannical persons over-loded it So as by the ceasing of that violence there should be rest He had therefore a name of rest given him because rest should be in his dayes as e Solomon which signifieth Peace had that name given him because peace was in his dayes 2 Chron. 22. 9. The Greek Noun here used is a compound The simple Verb signifieth in general to cease or leave off Luke 5. 4. 11. 1. It is in particular applied to the allaying or ceasing of storms as Luk. 8. 24. and to mischievous opposition against truth Act. 13. 10. and to appeasing uproars Act. 20. 1. and to leaving off violent beating Act. 21. 32. and to leaving off sin 1 Pet. 4. 1. The Verb compounded with the Preposition here used signifieth to restrain Act. 14. 18. It is used sometimes intransitively without governing any case as in this phrase God did rest Chap. 4. v. 4. So ver 10. Sometimes transitively as in this phrase Iesus gave them rest or Ioshua made them rest that is he procured rest for them Ch. 4. v. 8. A Noun that cometh from this compound Verb is here used and signifieth Reâ—…t even such a rest as freeth from travels and troubles Fitly is this word used in this place for the rest here spoken of whether it be taken litterally for Canaan or mystically for Heaven is a freedom from travels and troubles Eight several times is this Noun used in this and the next Chapter and translated Rest. There is another word once only used in the New Testament and translated Rest which according to the notation of it signifieth the keeping of a Sabbath Ch. 4. v. 9. § 31. The children of Israel were under sore bondage and subject to much labour toil and oppression in the Land of Egypt and in the wilderness they had no setled place of abode but were forced to remove from station to station In Canaan they were a free people under no bondage and according to their several Tribes and Families they had a set and setled habitation which as an inheritance was given to them and their posterity In this respect Canaan had this title given unto it Rest. This title Rest doth both amplifie Gods great care over his Church and also aggravate the judgement here denounced 1. It amplifieth Gods providence in this that howsoever in wisdom he may suffer his Church for some time to be under sore pressures and to be brought to sundry straits yet Rest shall be the end of all This he prepareth this he will give to his After that the Israelites had been setled in Canaan they were for their sins 〈◊〉 by their enemies yet God gave them rest again Iudg. 3. 11 32. 5. 31. So after Davids wars and troubles God gave Israel Rest on every side 1 Chro. 22. 18. Yea after they had been seventy years in Captivity he brought them to this land of rest again Ezra 2. 1. In the Apostles time after some persecution the Churches had rest Act. 9. 31. And in Constantines time after the ten persecutions And in Queen Elizabeths time after the Marian persecution This the Lord thus ordereth here in this world to uphold the spirits of his servants that they should not saint under their troubles and trials but hold out upon an expectation of Râ—…st Men labour and travell all the day in hope of rest in the night But Heaven especially is that rest which God hath prepared for all his This is that Rest which remains to the people of God Heb. 4. 8. Herein the Israelites were a type of the Church of God in this world This world is as an Egypt and a wildernesse to the Church of God But Heaven is their Canaan As Christ for the joy that was set before him endured the Crosse despising the shame Heb. 12. 2. So let us for this Rest that is set before us Of the true Rest See Chap. 4. v. 1. § 8. 2. This title Rest doth aggravate the judgement inflicted upon the Israelites in that it was a deprivation of that which might most of all uphold and support 〈◊〉 spirits in their troubles and travels which was that they should have rest Rest 〈◊〉 prepared for them but they through their incredulity and manifold rebellionâ—… deprived themselves thereof See § 118. They so farre deprived themselves of that rest as God sware they shall 〈◊〉 enter into it They should be so farre from having any possession therein and long living dying and being buried therein as they should not so much as 〈◊〉 a foot therein or have their bones carried thereinto as Iosephs were Exod. 13. 1â—… Iosh. 24. 32. Our English doth interpret the Greek word in the full latitude thereof thus Eâ—…nter into For it is a compound The simple Verb signifieth to go or to come 〈◊〉 the Preposition into This compound is used to set out the utter exclusion of â—…pocrites other wicked and all unregenerate persons out of Heaven Mat. 5. 20. 〈◊〉 7. 21. Iohn 3. 5. Rev. 21. 27. In this the type which is Canaan fitly answereth the truth which is Heaven This emphasis of the word which setteth forth their utter exclusion out 〈◊〉 Canaan doth aggravate their judgement §. 117. Of rest stiled Gods rest THe fore-mentioned Rest is further amplified by appropriating it to God 〈◊〉 cals it My Rest. By an excellency is that Rest called Gods rest and that in sundry respects 1. It was a rest which God had promised to their Fathers 2. By God they were conducted and brought out of Egypt through the wildeness unto it 3. By God they who entred in were setled therein 4. God had his habitation there among them There was his Tabernacle and Ark and afterward his Temple set In what â—…spect Heaven is called Gods rest See Chap. 4. v. 1. § 9. God doth here purposely appropriate this rest unto himself to make them 〈◊〉 enjoyed it and sound the
Jews out of the Babylonish Captivity Ier. 25. 11 12. Four hundred years for the setling of Abrahams seed in Canaan Gen. 15. 13. Four thousand years almost for the Redeemer of mankinde to be actually exhibited Six thousand years are going a pace for the last coming of the great Judge foretold by Enoch Jude v. 14. 2. In like wisdom God oft brings his children to many trials Instance the case of Israel in Egypt and in Babylon In these respects the Lord to upold the faith of them to whom those good things are intended maketh promises of them before-hand The expectation of the Rest of Canaan promised to Abraham and his seed sâ—…ported the spirits of the beleeving Israelites in Egypt and in the wildernesse Mâ—… more will the heavenly Rest promised uphold the hearts of beleeving Christians These things saith Christ to his Disciples I have spoken unto you that ye 〈◊〉 have peace c. Upon the promise of this Rest the Apostle makes this conclusâ—… Comfort one another 1 Thess. 4. 18. That we may be the bette established by these promises we ought to set this 〈◊〉 before us and much to meditate thereon as Moses did Heb. 11. 26. And 〈◊〉 Heb. 12. 2. Of applying promises See The whole Armour of God Treat 2. Parâ—… 〈◊〉 on Eph. 6. 16. Of Faith § 71. §. 7. Of forsaking a Promise THe phrase A promise being left us is somewhat ambiguous The Proâ—… US which causeth the ambiguity is not in the Greek text Our Englâ—… seemeth to take the word lest for given as if it had been said Lest a promise 〈◊〉 given us If the Pronoun had been expressed it might have carried some such 〈◊〉 This Verb with a Pronoun is thus translated I have reserved to my self c. â—…n 11 4. and without a Pronoun thus they left no children Luk. 20. 31. The Verb here used properly signifieth to forsake and so it is turned by the Translators Heb. 11. 27. 2 Pet. 2. 15. Our former English Translators thus â—…der it in this place by forsaking the promise The simple Verb signifieth to 〈◊〉 or to be wanting or to lack Luk. 18. 22. Tit. 1. 5. 3. 13. The Verb here used is of the Passive voice and it may be thus translated 〈◊〉 promise being left or forsaken To leave or forsake a promise is to neglect 〈◊〉 the course which is appointed for obtaining the thing promised Thus the housâ—… Eli left the promise made to them whereupon the Lord saith I said indeed 〈◊〉 thy house and the house of thy Father should walk before me for ever But 〈◊〉 Lord saith Be it farre from me 1 Sam. 2. 30. In like manner Iercboam forsar promise for proof hereof compare 1 King 11. 38. with 1 King 14. 9 10. Of unbeleevers depriving themselves of the benefit of Gods promises See 〈◊〉 3. v. 11. § 118. That which our last Translators express under this phrase A promise being 〈◊〉 us is included in the word promise For the very making of a promise to any 〈◊〉 leaving it with them In this sense it doth on the one side amplifie Gods goodâ—… in leaving with them a precious promise of Rest. And on the other side it doth 〈◊〉 gravate their folly in loosing the benefit of such a promise left them §. 8. Of leaving the promise of Rest. THe thing promised is thus expressed entring into his Rest. Of the notation of the Greek Noun translated Rest and of the empâ—… of the Verb translated enter into See Chap. 3. v. 11. § 116. The Rest here meant is that truth and substance which was typified by 〈◊〉 namely heaven it self Chap. 9. v. 24. This is the rest which remaineth to us 〈◊〉 And this is it whereabout the Apostle would have us jealous over our selves 〈◊〉 fear lest we leave and forsake the promise of it This is the rest which God 〈◊〉 compence to his servants that are here troubled 2 Thess. 1. 7. Hereby they who 〈◊〉 the Lord rest from their labours Rev. 14. 13. To shew that we ought not to leave the promise of this Rest we are exhorted lay hold on eternall life 1 Tim. 6. 12. To strive to enter in at the strait gate Luk. 13 〈◊〉 To work out our salvation Phil. 2. 12. And this is to labour to enter into that 〈◊〉 Heb. 4. 11. This metaphor Rest whereby our future happinesse in heaven is set out iâ—…sufficient motive to enforce that duty Here in this world we are subject to hard travell sore labour manifold 〈◊〉 great dangers fierce assaults violent temptations grievous sins and many misâ—… from all which we have rest in heaven For then shall all tears be wiped away 〈◊〉 21. 4. In this respect they are pronounced blessed who attain to this rest Rev. 1â—… 〈◊〉 This doth much aggravate their folly who any way leave the promise of entring into this rest by refusing to walk in that way and to observe that course which is in Gods Word prescribed for attaining to this rest If the Israelites manifested egregious folly and a wilfull disposition by depriving themselves of the rest promised in Canaan What do they who leave the promise of entring into this rest This very rest is enough to make a wise man do and endure any thing which may at length bring him thereunto The hireling chearfully doth his work the husbandman readily taketh pains the souldier couragiously adventureth his life the mariner resolutely passeth over the seas and others in their places take much pains and endure much hardness knowing that they shall have a rest at least hoping for it Should we Christians fail in our task and leave the promise of entring into this rest This rest is a freedom from all outward molestations from persecution from grief and care of minde from sicknesse from pain from all losses and other crosses yea and from sinne it self Should we then leave the promise of entring thereinto §. 9. Of Heaven styled Gods Rest. TO amplifie the Rest here intended the Apostle in reference to God styleth it HIS Rest. It was shewed before Chap. 3. v. 11. § 117. in what respects Canaan was called Gods Rest. Much more fitly may this Rest be so called and that in these respects 1. The Rest of heaven was prepared by God from the foundation of the world Matth. 25. 34. 2. It was purchased by the precious blood of the Sonne of God Hebr. 9. 12. 3. We are conducted thereunto by the the Spirit of God Gal. 5. 5 25. 4. It is made known and promised to us by the Word of God Matth. 13. 19. 5. Heaven is the habitation and resting place of God Matth. 5. 34. 6. 9. 6. There all beleevers shall rest with God Father Sonne and holy Ghost and have their everlasting communion with him Iohn 17. 21 24. Hebr. 12. 22 c. 7. It is a most excellent Rest. For things excellent are said to be of God Psal. 87. 3.
may be given of Gods taking up six daies in making 〈◊〉 world One that by a due consideration of every daies work we might the better 〈◊〉 scern the difference of every creature one from another and the dependance 〈◊〉 one upon another For the creatures first made were for the use of such as folloâ—…ed after them The other that God might be a pattern to children of men throughout all ages how to spend their time namely by working six daies in every week and restiâ—…g the seventh Of that Objection which from this seventh day wherein God rested is maâ—…e against Christians keeping their Sabbath the next day which is the first day of the week See the forementioned Sabbaths Sanctification Quest. 43 c. In the last place this clause is added from all his works because he had finished them Hereof see § 28. This generall particle ALL compriseth under it the severall works of God oâ—… what kinde or sort soever they were whether above or below great or mean 〈◊〉 any at all excepted This is to be noted against them who pretend this or that kinde of works for â—…olation of the Sabbath Some think that if the works be great and weighty As carrying in of the harveâ—… when opportunity serveth upon the Sabbath day which otherwse they say may be spoyled The Law of God is express against this excuse Exod. 34. 21. Others think that they may do small matters as if God took no notice of theâ—… Let such consider the end of him that gathered sticks upon the Sabbath 〈◊〉 15. 32. Both these and all others that do any kinde of works that ought not to be done on the Sabbath swerve from this pattern of God who rested from 〈◊〉 his works §. 32. Of the Resolution of Heb. 4. v. 3 4. 〈◊〉 Fâ—…r we which have believed do enter into rest as he said As I have sworn in 〈◊〉 â—…ath if they shall enter into my rest although the works were finished from the 〈◊〉 of the world 〈◊〉 〈◊〉 〈◊〉 spake in a certain place of the seventh day on this wise And God did rest the 〈◊〉 day from all his works THe summe of these two verses is a difference betwixt two rests The one is a rest to be enjoyed in heaven The other is the rest of the Sabbath The former is First Propounded Secondly Proved In the point propounded are set down 1. The persons whom it concerns 2. The point it self concerned About the persons we have 1. The manner of expressing them in the first person and plurall number and 〈◊〉 past We that have 2. The grace whereby they are fitted for rest Believed In the point concerned is expressed 1. The act in the time present Do enter 2. The subject of that act into Rest. The proof is 1. Generally intimated in this phrase As he said 2. Particularly exemplified In the exemplification God himself is brought in speaking and confirming the 〈◊〉 in hand thus As I have c. Of Gods speech there are two parts 1. The argument that he useth 2. The matter confirmed The argument is his Oath sworn amplified by the kinde of Oath in wrath 〈◊〉 by the manner of propounding it in this particle If. The matter confirmed is an heavy judgement which was a failing of that which was prepared for them The thing prepared was Rest amplified by the Author of it My Rest saith God Their sailing thereof is thus expressed If they shall enter or they shall not enter The other kinde of rest was the rest of the Sabbath In setting down this 1. There is a note of distinction betwixt the two rests Although 2. A declaration of the ground of this later rest That ground is 1. Propounded 2. Proved In the proposition we have 1. The kinde of ground which was Gods finishing his works 2. The time when From the foundation of the world The proof is 1. Generally intimated 2. Particularly exemplified In the generall there are four points to be considered 1. The Author thereof He said 2. The place where In a certain place 3. The subject whereabout The seventh day 4. The manner how On this wise In the exemplification there are four observable points 1. The person God HE. 2. His act Did Rest. 3. The time The seventh day 4. The object from what he rested From his works This is amplified by the note of generality ALL. §. 33. Of Doctrines raised out of Heb. 4. 3 4. I. UNbelievers are excluded from the priviledge of Believers The inference of this verse upon the former in this causall particle FOR demonstrates thâ—… much See § 21. II. True Believers may know they have faith He was a true Believer that said Wee which have believed See § 22. III. Professors must judge of others as they do of themselves This Apostle doth put others in the same rank with himself by using the plurall number See § 22. IV. Faith giâ—…es assurance of the thing promised For thus saith a Believer We 〈◊〉 enter See § 23. V. Future things promised are as sure as if they were present The rest concerning which he saith in the present We do enter was then to come See § 24. VI. Beginnings of heavenly rest are here enjoyed It is of the time of this life that be here saith We do enter See § 24. VII Rest is prepared for Believers This is here set down as a granted case See § 24. VIII God spake by his Prophets This relative HE hath reference to God yeâ—… they were the words of David See § 25. IX The Word written is as a Sermon preached That whereof this is spoken He said was the written Word See § 25. X. That which unbelievers misse of Believers attain to This is the force of the Apostles argument implied in this conjunction AS God said that unbelievers should not enter into his rest thence the Apostle inferres that Believers do enâ—…er thereinto See § 25. XI Gods Oath is an infallible argument Unbelievers shall not enter into 〈◊〉 as God hath sworn or because God hath sworn they should not enter 〈◊〉 § 26. Of Doctrines gathered from Gods Oath the form and matter thereof See Chap. 3. v. 11. § 120. XII Things of the same name may be of different kinds This discretive conjâ—…ction Although intends as much Heaven and the Sabbath are both a rest yeâ—… different rests See § 27. XIII The creatures are Gods work They are hère so called See § 28. XIV God in six daies made up the full number of creatures In this sense it is here said that he finished them See § 28. XV. God perfected his creatures The word finished implieth thus much also See § 28. XVI The world is a comely Fabrick The notation of the Greek word translated world intends as much See § 29. XVII The world hath a foundation This is here taken for grant by attributing a foundation to the world See § 29. XVIII Gods works were perfected at the very first This is the intendment
righteous and of the wicked The righteous shall be taken with Christ into the highest heaven where they â—…all enjoy such glory and happiness as the tongue of man cannot express nor heart of man conceive It shall never be altered but be everlasting and therefore called eternall life Matth. 25. 46. The wicked shall be cast down into hell fire prepared for the devill and his angels where they shall be tormented in soul and body which torment shall be endless and remediless and therefore called eternall fire Iud. v. 7. Many more principles especially such as may be counted strong meat might have been reckoned up But the principles intended by the Apostle are such as may be comprised under the metaphor of Milk In that respect we have reckoned up no more Yet these which are reckoned up do evidently demonstrate that the six principles named by the Apostle are such as may comprise a compleat Catechisme even all the fundamentalls of Religion §. 22. Of the resolution of Heb. 6. 1 2. Heb. 6. 1 2. Therefore leaving the principles of the Doctrine of Christ let us go on unto perfection not laying again the foundation of repentance from dead works and of faith towards God Of the Doctrine of Baptismes and of laying on of hands and of resurrection of the dead and of eternall judgement THe sum of these two verses is an exhortation to progress in the Christian Religion Hereabout are two points 1. An inference Therefore 2. The substance The substance is set down two wayes 1. Negatively 2. Affirmatively The Negative declares from what we must proceed The Affirmative to what The Negative is 1. Propounded 2. Repeated In the Proposition there is 1. An act required leaving 2. The object to be left Herein is shewed 1. The kinde of object the principles of the Doctrine 2. The Author thereof Christ. The Affirmative also noteth 1. An act to be done Let us go on 2. The mark to be aimed at unto perfection In the repetition of the negative another act is inhibited not laying again And another object is specified and that is 1. Generally set down in a Metaphor the foundation 2. Particularly exemplified in six heads The first declares a duty of repentance and the subject thereof from dead workes The second manifesteth a grace of faith and the object thereof towards God The third hinteth two speciall meanes of grace Doctrine and Baptismes The fourth pointeth at an ancient rite laying on of hands The fifth reveales a speciall priviledge resurrection and the persons to be made partakers thereof the dead The sixt declareth the last act of Christ as Mediator judgement and the continuance or the issue thereof eternall §. 23. Of the Doctrines raised out of Heb. 6. 1 2. I. TO reproof instruction must be added This Chapter containes many instructions which the Apostle addes to his reproof in the latter end of the former Chapter See § 2. II. Christians must not alwayes stick in first principles This is the meaning of this word leaving See § 3. III. The principles taught in Christs Church must be the Doctrine of Christ. This is here expressely set down See § 3. IIII. Christians must daily grow in grace This is to go on See § 4. V. Perfection must be a Christians aime This is it whereunto he must go oâ—… See § 5. VI. A foundation of Religion must be laid This is implied under the Metaphor of a foundation here used See § 6. VII The foundation must be but once laid It is here forbidden to be laid again See § 6. VIII The primitive Church had a set Catechisme The distinct principles here set down import as much See § 7. IX The naturall mans workes are all dead So here they are said to be See § 8. X. Repentance is necessary It 's here set down as the first principle See § 8. XI God is to be known For this end mention is here made of God See § 9. XII Faith is a true grace It is therefore here expressely required See § 10 XIII Faith is to be fixed on God This is the meaning of this phrase towards God See § 10. XIIII Gods word is the Churches Doctrine It is that wherein the members of the Church are to be instructed See § 11. XV. Baptisme is the Churches priviledge It is here reckoned among the priâ—…ledges which belong to the Church See § 14. XVI There is an inward and outward Baptisme This may be one reason of using the plurall number Baptismes See § 12. XVII Baptisme is common to many This may be another reason of the plurall number See § 12. XVIII Imposition of hands is an evangelicall rite It is one of the principles of the Christians Catechisme See § 16. XIX Ministers may be set apart by imposition of hands Hereabout was this 〈◊〉 used in the Apostles time See § 17. XX. Our bodies are subiect to death This is here taken for granted See § 19. XXI Our dead bodies shall be raised The resurrection here mentioned is of our bodies See § 20. XXII There shall be a generall judgement This also is here taken for graâ—… See § 21. XXIII The sentence at the last judgement will be inalterable In this respect it 〈◊〉 stiled eternall judgement See § 21. §. 24. Of the sense of these words And this will we do Heb. 6. 3. And this will we do if God permit THe Apostle to his exhortation made to the Hebrewes that they would go 〈◊〉 persection by this copulative particle AND addeth a promise of his OWN indevour to do what in him lyeth for helping them on in that progress The relative THIS hath reference to that generall point which he intended about leaving principles and going on to persection There about he maketh this promise We will do namely that which belonged to a Minister to help on peoples going to perfection which was not to lay the foundation again but to open deeper mysteries as he doth in the seventh and other Chapters following In setting down the promise he useth the plurall number We will do 1. In reference to other Ministers For there were other Ministers of this Church besides the Apostle himself who were all of the same minde as the Apostle testifeth of himself and Titus thus Walked we not in the same Spirit 2 Cor. 12. 18. 2. To set forth the disposition of other Ministers in his own example as where he saith We Ambassadours for Christ as though God did beseech you by us we pray 〈◊〉 3. In relation to the indevour of them to whom he wrote For being perswaded that they would make progress according to that Doctrine which should be delivered to them by him he saith this will we do I in Doctrine and you in proâ—…iency will go on to perfection Thus he includes them with himself where he saith in the plurall number and first person Let us go on vers 1. Thus it appeares that it was not an ambitious episcopall
the promises That reward which is comprised under these promises is worth the having but without these graces it cannot be had yet through them it shall assuredly be obtained In this respect these and other like graces are said to accompany salvation Hereof see § 57. §. 89. Of the resolution of Heb. 6. 11 12. Vers. 11. And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end Vers. 12. That ye be not slothfull but followers of them who through faith and patience inherit the promises THe sum of these two verses is an Exhortation to perseverance In setting down hereof observe 1. The coherence in this copulative particle and or rather disjunctive but see § 75. 2. The substance and therein 1. The manner 2. The matter The manner is by a word of entreaty We desire The matter sets out 1. The thing desired 2. Motives The thing desired is to be as carefull for our own spirituall good as for others temporall good In setting out this point four things are expressed 1. The persons whom it concernes every one 2. The duty which is set down 1. Affirmatively and positively diligence This is amplified by the extent of it in this relative the same which also imports a motive See § 79. 3. The grace whereabout their diligence is to be exercised This is 1. Expresly named Hope 2. Amplified by an especiall property full assurance 4. Their continuance therein unto the end Vers. 12. The foresaid duty is enforced negatively under the contrary vice forbidden thus Be not slothfull Another motive is taken from former paterns In setting down this motive three things are observable 1. The opposition betwixt the fore-named vice and this patern implied in this particle but. 2. The expression of the duty thereupon required in this word followers 3. A description of the paterns They are described 1. By two speciall graces faith and patience 2. By the issue thereof which is set out 1. By the kind of possession inherit 2. By the ground thereof the promises This issue being set down as the recompence of their continuing in faith and patience is a third motive unto perseverance §. 90. Of Observations raised out of Heb. 6. 11 12. I. ASsurance of salvation takes not away the use of means This is gathered out of the inference See § 75. II. People are with mildness to be instructed To desire that which is a duty is a mild kind of instruction See § 76. III. Ministers must earnestly desire their peoples progress So did the Apostle here See § 77. IIII. Ministers must impartially seek the good of all their people This is the extent of this phrase Every one See § 78. V. Christians must be as diligent for their own soules as they are for the bodies of 〈◊〉 Thus much is implyed under this relative the same See § 79. VI. Diligence must be used for perseverance This is it for which diligence is here desired See § 79. VII Good proof must be given of our diligence The verb shew intends as much See § 79. VIII Hope is an especiall grace to be sought for For this end it is here expresly mentioned See § 80. IX Assurance is a property of hope See § 80. X. Perseverance must be added to diligence For we must be diligent unto the end See § 80. Vers. 12. XI Slothfulness is unbeseeming Christians It is therefore here expresly forbidden See § 81. XII Men diligent in love may be slothfull in faith The inference of this verse upon the former intends as much See § 81. XIII Vices contrary to duties are to be avoided This is here exemplified in slothfulness which is contrary to diligence See § 82. XIV Good paterns are for imitation We must be followers of such See § 83. XV. Good paterns are good incitations and directions For both these ends are they here propounded See § 84. XVI Faith is an especiall means of obtaining things promised For this end is faith here set down See § 85. XVII Patience must he added to Faith It is therefore here coupled with faith and 〈◊〉 See § 86. XVIII Heaven is Saints inheritance That is it which they are here said to 〈◊〉 See § 87. XIX Gods promise is the ground of Saints inheritance That is therefore here called a promise See § 88. XX. Faith and Patience shall be recompenced The inheritance promised is here set down as a recompence See § 88. §. 91. Of the coherence Heb. 6. 13 14 15. Vers. 13. For when God made promise to Abraham because he could swear by no greater he sware by himself Vers. 14. Saying Surely blessing I will bless thee and multiplying I will multiply thee Vers. 15. And so after he had patiently endured he obtained the promise THat which the Apostle generally hinted about those patterns which he set before the Hebrewes namely that through faith and patience they inherited the promiseâ—… He here exemplifieth and confirmeth in Abrahams example who also through faith and patience did inherit the promise His faith was famous and well known For thus it is written of him He believed in the Lord and he counted it to him for righteousness Gen. 15. 6. His patience and the recompence thereof are thus expressed After he had patiently endured he obtained the promise v. 15. To shew that the ground of his faith and patience rested on Gods promise the Apostle seâ—…eth down both the ground it self Gods promise and also the confirmation thereof Gods 〈◊〉 v 13. Therefore this particular instance of Abraham is a pertinent proof of the generall point and fitly inferred thereupon and that by this causall conjunction FOR The Argument may be thus framed That benefit which Abraham the Father of the faithfull reaped through his faith and patience other Saints who are children of Abraham may expect But Abraham through faith and patience inherited the promise Therefore other Saints may expect through faith and patience to inherit the promise §. 92. Of the dignity of Abrahams person THis example of Abraham is in particular mentioned not because he alone obtained this reward of his faith and patience for in the eleventh Chapter there is a large Catalogue of other like instances and many millions more have on like grounds obtained the promise But for two speciall reasons is his example produced One is the dignity of his person The other is the excellency of his faith See § 94. Conceming his person 1. He was among the Jewes in highest account They much gloryed in him They thought that his posterity even according to the flesh should never be cast off Matth. 3. 9. They thought that being Abrahams seed they were the most free of all people and did hold out this buckler Abraham is our Father against all threatnings Iob. 8. 33 39. 2. He is set forth to have the highest place in the Kingdom of heaven Matth. 8. 11. Yea the place of deceased Saints rest
is called Abrahams bosome Luk. 16. 22. 3. He was accounted and called the Father of all them that believe Rom. 4. 11. and they which are of faith the same are the children of Abraham Gal. 3. 7. He is in Scripture stiled a Prince of God Gen. 23. 6. The Friend of God Jam. 2. 23. The Father of circumcision Rom. 4. 12. In him were all Families of the earth bleâ—…ed Gen. 12. 3. And his faith is made a pattern to the Gentiles Gal. 3. 7 8 9. §. 93. Of Abrahams Names 4. ABrahams name shewed him to be a man of great note His first name was Abram That is a name in Hebrew compounded of two nouâ—…s the first Ab signifieth in Hebrew Chaldee Syriak and Arabick Father The other Ham signifieth high excellent Thence Abram an high or excelâ—…ent Father This name was questionless given to him at first by some speciall instinct and foresight of what he should be afterwards or at least in desire or hope of some high excellency whereunto he should be advanced The other name Abraham hath the letter He with a vowell in Hebrew added to it in the beginning of the last syllable whereby it consisteth of a syllable more the former name Abram was of two syllables this latter of three Abraham The letter He added to this latter name is one of the letters of this sacred name Iehovah in which the letter He is twice expressed Hence both Jewish and other expositors produce sundry mysteries which I suppose to be over curious and therefore pass over in this place Yet this we may affirm that it was a great honour to Abraham to have any part of the Lords name added to his Thus it was an honour for Oshea which signifieth a Saviour to be called Iehoshua Numb 13. 16. The first syllable being part of the foresaid proper name of the Lord Iehova This name Iehoshua or as it is commonly called Ioshua as he was a Type of Iesus signifieth The Lord a Seviour In this name Abraham there is not a title taken from the former name Abraâ—… onely there is an addition of dignity and honour which God himself who changed the name thus expresseth For a Father of many Nations have I made â—…ee Gen. 17. 5. Ab signifieth a Father the letter R is left in to reteine that excellency which was in the former name implied under this word Ram. H. is the first letter and Hâ—… the first syllable in Hamon which signifieth a multitude In Hebrew names a letter is oft put for a word as in Ioshua Num. 14. 6. and Samuel 1 Sam. 1. 20. The full meaning then of this name Abraham is an excellent Father of a multitude The Lord in rendering the reason of this name Abraham addeth this word nations Gen. 17. 15. to shew the extent of that multitude that not only the Israeliâ—…es which came from Abraham after the flesh should be very numerous nor yet that he should have other Nations also sprout from him after the flesh as the Ishmaeliâ—… Gen. 17. 20. and the other Nations that descended from him by Kaurah Gen. 25. 1. c. but that also all of all other Nations that should be of the true â—…aith should be accounted to come from him Rom. 4. 11. Gal. 3. 7 29. Thus was his seed as the dust of the earth Gen. 13. 15. as the Stars of the heaven and as the 〈◊〉 which is upon the Sea shore Gen. 22. 17. By this latter name was he ever called after it was first given him Indeed he is called Abram twice after this 1 Chro. 1. â—…7 Nehem. 9. 7. But in both those places there is reference to the time before this name was given him and withall in both those places there is express mention of changing that name Abram into Abraham By this name Abraham God would support his servants faith in that promise which he made unto him when he bid him tell the Stars if he were able to number them and thereupon said So shall thy seed be Gen. 15. 5. Thus we see how carefull God is to establish the faith of his Saints in the promises that he makes unto them The like might be exemplified in sundry other names of Persons Places Rites Types and other like things This God did both by reason of the knowledge he had of our weakness and also by reason of the great desire he had of our good that we should not fail of the benefit of his promise This made him adde to his promise his oath as we shall afterward see v. 17. §. 94. Of Gods manifold promises to Abraham and the excellency of his faith in resting on them THe excellency of Abrahams faith is cleerly manifested by the kind of promises which he believed It is here said that God made promise to Abraham This verb made promise iâ—… such a compound as the noune promise was § 87. It hath reference as to the other promises which God made to Abraham so in speciall to this In blessing I 〈◊〉 there and in multiplying I will multiply thy seed c. Gen. 22. 17 18. For the â—…ds of that promise are here quoted v. 14. And to that promise was the oath iâ—… particular annexed Gen. 22. 16. The promises made to Abraham were very great and many of them to mans reason seemed very improbable if not impossible For 1. God called him from his kindred and out of his own country and promised 〈◊〉 the possession of many Nations whereof he gave him none inheritance no not so 〈◊〉 as to set his foot on Acts 7. 5. 2. He promised to bless him and to make his name great c. Exod. 12. 2. This was a great promise in the kinde of it 3. He promised him seed as the Stars when he had no childe and had been many years childless Gen. 15. 2 5. 4. When his body was now dead being about an hundred years old And Saâ—…s 〈◊〉 dead he promised to give him a Son by Sarah Rom. 4. 19. 5. After that Son was given him to whom the promise was appropriated he was commanded to sacrifice him with his own hand and upon that command he was ready to do it and yet believed Heb. 11. 19. See v. 15. In these and other like respects his faith is thus commended Against hope he believed in â—…ope He was not weak in faith He staggered not at the promise of God through â—…elief He was strong in faith He was fully perswaded that what God had promised he was able also to perform Rom. 4. 18 19 20 21. In theâ—… Chapter of this Epistle v. 8. c. occasion will be given of setting forth Abrahams faith yet more largely Abrahams patience is expresly noted v. 15. By this it appeareth how prudently pertinently the Apostle hath câ—…lled out Abrahams example and set it in speciall before them For if a Father so believed and had such patience then
metaphor taken from runners in a race who use to put on with all the speed they can This sense seems to be the more pertinent in this place because the words following have reference thereunto For 1. To lay hold hath reference to a prize for which runners in a race make the more speed 2. The hope here mentioned is that prize 3. This word set before useth to be spoken of runners in a race before whom the prize is set Heb. 12. 1. 4. There is mention made of a fore-runner v. 20. â—… Our old English translation have reference hereunto for thus they translate it Which have fled to hold sast the hope laid before us In this sence do most Expositors 〈◊〉 take this word Thus the word implyeth that diligence must be used for attaining that which is 〈◊〉 for hereof see Chap. 4 v. 11. § 64. The Greek word here translated to lay hold upon is the same that is used Chap. 4 v. 14. § 86. and there translated hold-fast As there so here it implyâ—… perseverance in our Christian course till we have attained to the end thereof Of perseverance see Chap. 3. v. 6. § 68. Hope is here taken metonymically for the thing hoped for as promise for the thing promised v. 12. § 87. That which was hoped for is the very same as was promised even eternall life For this is the reward that is here said to be set before us §. 148. Of heaven a believers hope THat which before the Apostle termed the promise he here stileth the hope to shew the mutuall correspondency betwixt Gods promise and mans hope What God promiseth man hopeth for and man cannot in faith hope for any thing but that which God hath promised See more hereof in The Whole Armour of God Treat â—… Part 7. § 3. Of Hope on Ephes. 6. 17. If it be demanded what that hope is which is set before us A ready answer may be gathered out of the two next verses which shew that it is heaven it self and the glory thereof which is hoped for Heavenly glory is that which true believers hope for Hereupon their hope is 〈◊〉 the hope of the glory of God Rom. 5. 2. namely that glory which with God they shall injoy in heaven It is also stiled the hope of salvation 1 Thes. 5. 8. and the hope of eternall life Titus 3. 7. It is in this respect called The hope which is laid up for us in Heaven Col. 1. 5. And that blessed hope Titus 2. 13. an hope that maketh us blessed And the hope which shall be gladnesse Prov. 10. 28. 1. Herein is manifested a main difference betwixt the hope of them that are regenerate and them who remain in their naturall estate The utmost of the hope of these men is within the compasse of this world Hereupon their hope is said to perâ—… Prov. 11. 7. For the promises of things to come belong not to them Besides they want the eyes of faith whereby things invisible are seen Heb. 11. 27. They walk by sense 2. Herein further is manifested the ground of a believers boldnesse The righteâ—… are bold as a Lion Prov. 28. 1. He is bold in peace and trouble in safety and danger in life and death And well may he be so by reason of the hope that is sâ—…t before him Hereupon the righteous hath hope in his death Prov. 14. 32. This is that hope whereof in a proverbiall speech it is said Were it not for hope the heart would break This provâ—…rb holdeth most true in the hope that here we speak of the hope of eternall life If in this life only we have hope in Christ we are of all men most miserable 1 Cor. 15. 19. §. 149. Of setting reward before us THis phrase â—…et before is the interpretation of one Greek participle the root whereof signifiâ—…th to be set Phil. 1. 17. The compound is only used in this Epistle and that three times here and Chap. 12. 1 2. It implieth a setting a thing before us as for direction Heb. 12. 1. to shew how we should attain it so also for imitation to stir us up tâ—… use our best endevour for attaining it It is set before us by God himself in his word We may therefore have our eye upon this hope namely upon that reward which is promised and thereupon we may well hope for it As God hath set it before us so may we set it before our selves and thereby be encouraged to hold out in our Christian course It is said of Christ that for the joy which was set before him he endured the Crosse Heb. 12. 2. If Christ used this meanes to encourage him to endure the Crosse much more may we by this meanes encourage our selves to do and endure whatsoever God shall call us unto Yea I may adde that we must have our eye on that that is set before us For be that commeth to God must believe that he is and that he is a rewarder of them that diligently seek him Heb. 11. 6. Thus Abraham looked for an 〈◊〉 City and Moses had 〈◊〉 unto the recompence of the reward Heb. 11. 10 26. With this doth the Apostle thus perswade Christians to hold out under all their pressures our light affliction which is but for a moment worketh for us a far more exceeding 〈◊〉 eternall weight of glory 2 Cor. 4. 17. 1. The weaknesse of our flesh needeth this support The spirit may be willing when the flesh is weak Matth. 26. 41. 2. The difficulty of our task for doing and suffering what we are bound 〈◊〉 requires such an encouragement because strait is the gate and narrow is the way which leadeth unto life Matth 7. 14. 3. The imperfection of the sanctification of the best while here they are in this world needeth such an help For we know in part 1 Cor. 13. 9. and of all other graces we have but a part If we were now as Adam in his innocency was 〈◊〉 glorified Saints now are we should need no such meanes 4. Reward especially the hope here spoken of namely of eternall life iâ—… the end of our practise Rom. 6. 22. and of our faith 1 Pet. 1. 9. Therefore we may have our eye fixed on it 5. God having promised that which we hope for we may well set it before us For whatsoever good thing any man doth the same shall he receive of the Lord â—…ans 6. 8. and in due season we shall reap Gal. 6. 9. 6. None condemns this point of prudence in temporall things Who 〈◊〉 the hâ—…sband man for sowing bountifully that he may reap bountifully â—… Cor. 9. 6. It is by way of commendation said The husband man waiteth for the precious 〈◊〉 of the earth James 5. 7. He that striveth for a mastery doth it to obtain a 〈◊〉 Crown 1 Cor. 9. 25. All Tradesmen Merchants Mariners Souldiers and otâ—…ers have that which they hope for in their eye 1.
2. § 11. and chap. 3 v. 6. § 68. These two Epithites are joyned together with a double copulative which our English thus expresseth both sure and stedfast To set out more fully and to the life the certainty of hope according to that which Ioseph said of Pharachâ—… two dreames It is because the thing is established by God Gen. 41. 32. This then giveth evident proof that a believers hope is firm and stable See v. 11. § 80. The former of the foresaid Epithites being sometimes used for safe and joyned with the other that signifieth stedfast giveth us further to understand that the spirituall safety of a Christian dependeth on the assurance of his hope as the safety of a ship dependeth on the surenesse of the Anchor For he that wavereth is like a 〈◊〉 of the Sea driven with the wind and tossed Jam. 1. 6. Hereupon the Apostle exhorteth to be stedfast and unmoveable 1 Cor. 15. 58. Sathan will not cease to raise stormes against us by himselfe and Ministers if therefore our Anchor be not sure and stedfast we shall be exposed to very great danger This should the more incite us to give all diligence to have our hope established See v. 11. § 80. §. 155. Of entring into that within the vaile THe object of hope or ground whereon the Anchor of the soul is cast is thâ—…s described which entreth into that within the vaile The Greek noune translated vail is a compound The simple verb signifieth to Open. One compound signifieth to stretch out Rom. 10 21. Another to cover From thence is derived the word that signifieth a vaile For the use of a vaile was to cover Exod. 40. 21. or hide a thing The word translated that within is of the comparative degree The positive signifieth within and this comparative inner Acts 16. 24. In this phrase the Apostle alludeth to the Tabernacle or Temple wherin the most holy place was severed from the other part of the Temple by a Vaile Exod. 26. 33. 2 Chro. 3. 14. That with in the vaile was the most holy place which was a type of heaven hereof see more on Heb. 9. 13. The hiding of the most holy place with a vaile prefigured the invisibility of heaven to us on earth The comparative may be used either by way of distinction and that betwixt this and the outward vaile whereby the holy place was divided from the court appertaining thereunto In reference hereunto this inner vaile is called the secâ—… vaile Heb. 9. 3. Or else the comparative may set out the inner part For the noâ—… Vaile is a of the genitive case as if it were thus translated the inner part if â—…e 〈◊〉 Thus it setteth out the most holy place as was noted before Of the emphasis of this compound enter into see chap. 3. v. 11. § 116. 〈◊〉 of doubling the preposition in the verb and with the noune as if it were 〈◊〉 translated entereth in into see chap. 4. v. 11. § 65. Here it implieth the extent of a believers hope that it cannot rest till it have attained to heaven and till it be well setled Herein lyeth a difference betwixt the Anchor of a ship and this Anchor of the 〈◊〉 That is cast downwards to the bottome of the water where the ship is stayed this is cast as high as heaven it selfe §. 156. Of hope of things not seen THis part of the description of hope that it entereth into that within sheweth that hope is of things not seen This doth the Apostle expresly prove Rom. 8. 24. As faith so hope is the evidence of things not seen Heb. 11. 1. By hope we look at the things which are not seen 2 Cor. 4. 18. God hath begotten us again unto a lively 〈◊〉 of an inheritance reserved in heaven 1 Pet. 1. 3 4. This God hath so ordered to try our patience Faith Love c. 1 Pet. 1. 7 8. 1. Herein lyeth a main difference betwixt a Christians hope and sight This latter is of things visible The former of things invisible 2. Herein lyeth a main difference betwixt the hope of true Christians and meer worldlings whose hope is onely on the things here below which are visible 3. This teacheth us to waite for the things which we hope for For if we hope for that we see not then do we with patience waite for it Rom. 8. 25. It is very requisite that we walt with patience lest otherwise we saile of the end of our hope §. 157. Of hope of heaven THe mention of the Vaile in this phrase that within the vaile further sheweth that heaven is the object of a believers hope The Apostles description of the hope of Gods calling doth evidently demonstrate thus much Eph. 1. 18. but more cleerly doth another Apostle thus set it out God hath begotten us again unto a lively hope to an inheritance incorruptible c. 1 Pet. 1. 3 4. The Apostle therefore joyneth these two together the blessed hope and the glorious appearing of Christ Tit. 2. 13. It is hereupon stiled hope of salvation 1 Thes. 5. 8. An helmet of salvation Ephes. 6. 17. The Apostle takes this for granted where he saith If in this life onely we have hope in Christ we are of all men most miserable 1 Cor. 15. 19. and in this respect saith the wiseman the righteous hath hope in his death Prov. 14. 32. Heaven is the highest and chiefest of all Gods promises it is the end of them all For the purchase hereof Christ came down from heaven 1. Herein lyeth another difference betwixt the hope of Saints and worldings The hope of worldlings ariseth no farther then the earth The hope of Saints ariseth as far as heaven 2. Hereby proof may be made of the truth and excellency of a Christians hope If it be fixed on things below it 's base and false 3. In all losses and crosses let us have an eye to this object of our hope So long as heaven abides we need not be over carefull This makes believers think themselves happy when the world accounts them miserable §. 158. Of Christs running in our race Verse 20. THe first part of the twentieth verse is an explanation of the place where a believers hope is fixed in these words whither the fore-runrâ—…r is for us entred 1. It is said to be a place entred into and in that respect passable 2. It is entred into by a fore-runner Thereupon we may be directed how to enter 3. That fore-runner is Iesus our Saviour so as we may with the greater confidence follow him 4. He did what he did for us This addes much to the strenghtning of our confidence The word translated fore-runner is in this place only used As our English so the Greek also is a noune compound The simple verb signifieth to run Matth. 28. 8. The preposition with which it is compounded signifieth before Luk. 14. 4. The verb
another and that in time so as this body shall not be full till the end of the world and then will there be no more need of this intercession The intendment of this phrase applyed to Christ to make intercession is to shew thâ—… Christ being Gods favourite and our advocate continually appeareth before God to make application of that sacâ—…ifice which once he offered up for our sins Thaâ—… hâ—… is Gods favourite is evidâ—…nt by this testimony which God from heaven gave of him This is my beloved Son in whom I am well pleased Matth. 3. 17. 〈◊〉 expresly called an advocate with the father 1 Iohn 2. 1. It is expresly said 〈◊〉 〈◊〉 entred into heaven now to appear in the presence of God for us Heb. 9. 24. This Christ doth 1. To present unto his Father himself the price of our â—…demption 2. To make application of his sacrifice to his Church time after time 〈◊〉 to the need of the severall members thereof 3. To make our persons prayers services and all good things acceptables God 1. This sheweth that the Church needeth no other sacrifice nor yet a 〈◊〉 that sacrifice The reason which Papists forge for their supposed 〈◊〉 bloody sacrifice is directly against this intercession of Christ for if 〈◊〉 still remain our Priest in heaven and as our Priest still makes intercession 〈◊〉 us what need is there of any other Priest or any other sacrifice 2. We may in faith and with boldnesse at all times approach to the 〈◊〉 〈◊〉 grace in that we have an advocate who also is Gods favourite there alwayes â—…sent An advocate that is able to make our cause good He himself hath 〈◊〉 〈◊〉 indured whatsoever is requisite to make our cause good He is a favourite to 〈◊〉 God will hearken Though we be unworthy and have much incensed Gods 〈◊〉 yet there is hope so as we need not despair 1 Iohn 2. 1. On this ground the Apostle with an holy insultation saith Who is he that condemneth It is Christ that 〈◊〉 yea rather that is risen again who is even at the right hand of God who maketh â—…nuall intereession for us When thou art troubled with horror of sin when thoâ—… 〈◊〉 in any distresse when thou art going out of this world lift up the eyes of thy 〈◊〉 〈◊〉 Christ thy advocate at the throne of grace making intercession for thee and in 〈◊〉 commend thy case and soul to him 3. This is a good ground of assurance of Gods constant favour to us and of 〈◊〉 persevering unto the end and it is the more sure because it is not in our selves 〈◊〉 in Christ. 4. This is a further ground of presenting our persons prayers and all our services to God in the name of Christ. See § 105. This relative to them hath reference to the persons described in the former 〈◊〉 of this verse It intendeth such a limitation as excludeth all others So as Christ doth not make intercession for all Ioh. 17. 9. See Chap. 2. v. 9. § 81. §. 107. Of the resclution and observations of Heb. 7. 25. Vers. 25. Wherefore he is able also to save them to the uttermost that come 〈◊〉 God by him seeing he ever liveth to make intercession for them THe sum of this verse is The alsufficiency of Christs Priest-hood in setting 〈◊〉 hereof observe 1. The inference in this word wherefore 2. The substance In it 1. An effect 2. The meanes of accomplishing it The effect is set out 1. By the kind of it to save 2. By the ground of it he is able 3. By the extent to the uttermost 4. By the persons that are saved These are described 1. By their act them that come 2. By the object to whom unto God 3. By the mediator by Christ. 2. The meanes of accomplishing the foresaid effect is 1. Propounded 2. Amplified In the point propounded there is 1. An act he liveth 2. A continuance therein for 〈◊〉 In the amplification of it we have 1. The end to make 〈◊〉 2. The Persons for whom for 〈◊〉 Doctrines I. Christs excellencies made him an alsufficient Priest The generall reference of this verse to all that went before intends thus much See § 101. II. Salvation is the end of Christs Priest-hood He was such a Priest as is before described to save See § 101. III. Christ was able and meet to accomplish what he undertook This is exemplisied in this particular of saving See § 102. IV. The salvation which Christ bringeth is full and perfect It is to the uttermost See § 103. V. Men must endevour to be saved They must come See § 104. VI. Salvation belongs to those that come to God This is here taken for granted See § 104. VII Christ is the meanes to bring us to God Christ is understood under this relative him See § 105. VIII Christ still liveth as our Priest So much is intended under this phrase 〈◊〉 〈◊〉 liveth See § 106. IX Christ maketh intercession This is plainly expressed See § 106. X. Christ maketh intercession for such as he intends to save This relative for 〈◊〉 hath reference to such See § 106. §. 108. Of Christ such an High-Priest as became 〈◊〉 Heb. 7. 26 27. Vers. 26. For such an High-Priest became us who is holy harmlesse undefiled separate from sinners and made higher then the heavens Vers. 27. Who needeth not daily as those High-Priests to offer up sacrifice first for his own sins and then for the peoples for this did he once when he offered up himself IN these two verses a fifth argument is laid down to prove the excellency of Christs Priest-hood above the Leviticall See § 1. The argument is taken from the difference of the persons that executed the one and the other Christ was perfectly puâ—…e v. 26. but the Leviticall Priest polluted v. 27. Of Christs being a Priest and an High-Priest see Chap. 2. 17. § 172 173. The Apostle to make the force of his argument more evident premiseth a necessity of such an High-Priest as Christ was in this phruse became us Of the various acception of this word became see Chap 2. v. 10. § 86. It signifieth both a decency or glory and also a necessity In the former respect it hath reference to God whose glory is much set forth thereby In the latter respect it hath reference to man who could not have been saved without such a Priest as is here set forth Well therefore might he say such an High-Priest He is such an one as never the like was or can be Christ being the truth of that which was prefigured in Melchisedec and being so far prefer'd before Aaron as he is in this Chapter this relative such and that in the largest extent may well be applyed to him How Gods glory is set out by Christs Priest-hood wherein he humbled himself to death was shewed Chap. 2. v. 10. § 87. In reference to Christ himself that there was a meetnesse a necessity for Christ
of the Majâ—… 〈◊〉 the heavens Vers. 2. A Minister of the Sanctuary and of the true Tabernacle which the 〈◊〉 pitched and not man THese two verses set out the places where Christ exercised his Priest-hood 〈◊〉 about two things are observable 1. The circumstances 2. The substance The circumstances are two 1. A transition in these words The things which we have spoken 2. The sum of all Now this is the sum The substance is set out two wayes 1. Simply 2. Typically In the simple consideration two points are noted 1. Christs office 2. The place where Christ exercised it Christs office is 1. Expressed in this title High-Priest 2. Amplified two wayes 1. By our right unto it in this word we have 2. By his excellency in this relative such The place where he exerciseth his function is 1. Described 2. Named The place is described 1. By Christs abode there who is set 2. By the dignity there conferred on him This is set out two wayes under 〈◊〉 metaphors 1. On the right hand namely of God 2. Of the throne This is amplified by the supreme Soveraignty of him that 〈◊〉 thereon in this word Majesty The name of the place is thus expressed in the heavens Vers. 2. In the typicall consideration two like points are set forth 1. Christs office a Minister 2. The places whereof he is a Minister These are two 1. The Sanctuary 2. The Tabernacle This latter is amplified 1. By the kind thereof true 2. By the author who is set down 1. Affirmatively which the Lord pitched 2. Negatively and not man Doctrines Vers. 1. I. Transitions are usefull The mention of things spoken 〈◊〉 a â—…tion See § 2. II. It is usefull to give the Sum of a discourse So doth the Apostle here See â—… 2. III. Christ is an High-Priest So is he here called See § 2. IV. Christ is a spirituall and heavenly High-Priest This is the main sum of these two verses See § 2. V. Christ is such an High-Priest as noâ—… ever was or can be like him This word Sâ—… intends as much See Chap. 7. v. 26. § 108. VI. Christ remaines our Priest before God This act is set in reference to the place here set down giveth proof hereof See Chap. 1. v. 3. § 31. VII Christ as our Priest is inferiour to the Father VIII Christ as our Priest is advanced above all creatures These two last Doctrines are couched under this phrase at the right hand See Chap. 1. v. 3. § 33. IX Christ as our Priest is a King He is set on a throne See Chap. 1. v. 3 § 32. X God is a supreme Soveraign God is comprised under this title The Majesty which implyeth supreme Soveraignty See Chap. 1. v. 3. § 32. XI The highest heaven is the place where Christ exerciseth his Priest-hood See Chap. 4. v. 14. § 84. Vers. 2. XII Christ is a Minister Thus much is here plainly affirmed See § 3. XIII The most holy place typified heaven That was it which is here called Sanctuary which was a type of heaven See § 3. XIV Christ is a Minister of heavenly things He is a Minister of the true and heavenly Sanctuary wherein all things are spirituall and heavenly See § 4. XV. The Iewes Tabernacle was a type of Christs body Thereupon Christs body is stiled the true Tabernacle See § 5. XVI Christs humane nature was the immediate work of God This phrase which the Lord pitched hath reference to Christs body See § 6. XVII Gods workmanship is far more excellent then mans To demonstrate thuâ—… much this negative is added and not man See § 6. §. 8. Of the meaning of the former part of the third verse Vers. 3. For every High-Priest is ordained to offer gifts and sacrifices wherefore it is of necessity that this man have somewhat also to offer THis causall particle For sheweth that this verse is added as a reason of that which goth before The main and generall point was that Christ is a Minister of the Sanctuary and true Tabernacle whereby is intended that Christ did such things as belonged to that Sanctuary and Tabernacle Among other things this was an especiall one to offer a sacrifice This he here proveth from the generall to a particular Every High-Priest is ordained to offer up gifts and sacrifices Therefore Christ the great High-Priest was also ordained to that end Quest. What sacrifice is mentioned in the former verses For this proof seemeth to intend a sacrifice that Christ should offer up Answ. 1. This phrase Minister of the Sanctuary and Tabernacle intendeth a sacrifice For it was one part of the ministrie of the Tabernacle to offer sacrifices 2. The Tabernacle was a type of Christs body so as to be a Minister of the Tabernacle was in the truth to offer up his body And it is expresly said that he offered up himself Chap. 7. v. 27. Object The Tabernacle was the place where sacrifices were offered up How then can it be pâ—…t for the sacrifice it self Answ. The same metaphor may in divers respects be applyed to divers things and the same truth and substance may be set out by divers types rites and figures Though shadowes types rites and figures were divers things one different from another yet one and the same truth may answer to them all namely in divers and different respects Thus one and the same Christ is the sacrifice the Altar and the Priest The sacrifice as man who was offered up the Altar as God who sanctified the sacrifice the Priest as God-man who offered the one upon the other One and the same Christ was also the truth and substance of the Ark the mercy-seat the Incense the Shew-bread the Tables the Lights and of other types used under the Law The same Christ was also the truth and substance of Noahs Ark of the clooâ—… that covered the Israelites in the wildernesse of the Pillar of fire of Mannathâ—… 〈◊〉 from heaven of the water that came out of the Rock and of other like types So also he was the truth and substance both of the Tabernacle as it was a place 〈◊〉 sacrificeâ—… and also of the sacrifices therein In what respects the Tabernacle â—…ed Christs body is shewed § 5. That Christs body was a sacrifice is evident by 〈◊〉 phrase We are sanctified through the offering of the body of Iesus Heb. 20. 10. The severall branches of the first part of this third verse have been handâ—… before Of Christ an High-Priest see Chap. 2. v. 17. § 172. c. Of ordaining 〈◊〉 High-Priest see Chap. 5. v. 1. § 3. Where the very word of this Text 〈◊〉 used Of the difference betwixt gifts and sacrifices see Chap. 5. v. 1. § 7. Of offering gifts and sacrifice see Chap. 5. v. 1. § 6. A speciall point here intended is that Christ did that for which he was ordained The force of the Apostles argument resteth hereon because every High-Priâ—… is ordained to
new doth both discover sundry errors and also instruct us in sundry principles of religion Of those instructions see § 51. 1. Errors discovered thereby are such as these 1. That none but temporall blessings were promised under the Law This was an error of Servetus and sundry others They do not consider that the temporall blessings promised were types of heavenly hereupon it is said of the Patriarks and other believing Jewes that they desired a better country that is an heavenly Heb. 11. 16. As the covenant made with them was the same in substance with that which is made with us so they had the same object of faith and hope that we have See v. 5. § 13. 2. That there was one way for attaining salvation under the law and another under the Gospell This was one of Socinus his errors By this the covenant of works is revived and the Church under the Law subjected to that covenant By this an essentiall difference is made between the old and new Testament whereas in 〈◊〉 stance they are both one and the same as is shewed § 49. By this position the 〈◊〉 which Gods word made different as the covenant of works and the old covenant of grace are made one and the things which God makes one and the same in substance are in substance made different as the old and new covenant 3. That the souls of the faithfull before Christ passed not into heaven the place of glorious Angels and glorified Saints but into a supposed place under the earth which they call Limbus Patrum This is the error of Papists They make four places for the souls of those who depart out of this world under the earth 1. Hell properly so called which is the lowest an everlasting place of intolerable torment for such as die in mortall sins 2. Purgatory which they place next above Hell where are intolerable torments but only for a time for such as dye in veniall sins 3. A place called Limbus Infamum which they place immediatly above â—…gatory and make it a place of darknesse without pain but also without heavenly blisse and this for such infants as dye unbaptized there to abide everlastingly 4. The foresaid limbus patrum which they make the uppermost of them all a place of darknesse but free from thâ—… paines of hell and purgatory and withall from the joyes of heaven Here they say the soules of the faithfull that dyed before Christ were reserved but freed from thence by Christs descent into hell All these places except hell are fictions of their own brain and have no ground in sacred Scripture Concerning limbus patrum for the other fictions I passe by the conceit thereof is directly against the identity of the two covenants of grace in substance For if the same covenant in substance were made with the faithfull before Christ that is made with the faithfull since Christ surely then they all partake of the same substantiall priviledges They before Christ believed on Christ as we do Rom. 4. 3. They obtained remission of sins Rom. 4. 7. They were reconciled unto God and adopted to be Gods children Why then should not they partake of the same glory that we do Christ implyeth that they do so Matth. 8. 11. The translation of Enoch Gen. 5. 24. and rapture of Eliiah into heaven 2 King 2. 11. are evidences hereof See Chap. 9. v. 15. § 90. 4. That the souls of the faithfull before Christ passed into a place of rest and refreshing but not into that place whither now the souls of the faithfull 〈◊〉 Christs ascention do passe There is an error of Arminius and his followers Many of them deny the foresaid limbus patrum But yet come too neer unto it They cannot determine where this place of refreshing is Even their opinion is refuted by the Identity of the old and new covenant of grace Christ was a lamb slain from the beginning of the world Rev. 13. 8. that is his sacrifice was to all purposes 〈◊〉 effectuall before it was offered up as after and thereupon he is said to be the same yesterday today and for ever Heb. 13. 8. §. 51. Of Instructions raised from the Identitie of the covenant of grace distinguished into the old and new THe Identity of the covenant of grace distinguished into old and new 〈◊〉 us in sundry principles 1. That the efficacy of Christs merit is everlasting even from that time wherein he was first promised Gen. 3. 15. Therefore there were Sacrifices from the beginning Gen. 4. 4. to typifie Christs Sacrifice It is said of the law and of all the types thereof that they were a shadow of things to come but the body is of Christ Col. 〈◊〉 17. Heb. 10. 1. If by vertue of the everlasting merit of Christ they who lived before he was exhibited might in faith rest thereon how much more may we how much more ought we with strong confidence rest thereon Heb. 9. 13 14. 2. That there is the same extent of the Sacrament of initiation under the new corenant as was under the old If infants might partake of the Sacrament of regeâ—… before Christ was exhibited then much more since That which the Apostle saith of the Ark in relation to Baptisme 1 Pet. 3. 21. that it was a like fiâ—… may be said of circumcision All their Sacraments were like figures not types of ours The Apostle maketh an expresse analogie betwixt circumcision and Baptisme Col. 2. 11 12. 3. That there is but one Catholick Church and that the Church of believing Jewes and Gentiles is the same and that the same circumstantials appertained there unto For all believers before and after Christ are partakers of the same covenant of grace in substance One God and Father One Lord Iesus Christ 1 Cor. 8. 6. One spirit one body Eph. 4. 4. 2 Cor. 4. 13. One Mediator 1 Tim. 2. 5. One Gâ—…spell Heb. 4. 2. One Faith Gal. 3. 7. 4. That the inheritance which they looked for is even the same which we look for see § 50. Error 3 4. §. 52. Of the difference between the covenant of grace as it is stiled old and new III. THe difference betwixt the old and new covenant is 1. In the time The old was before Christ exhibited the new since Heb. 1. 1 2. 2. In the manner of delivering The old was more obscurely delivered under types and prophecies the new more clearly 2 Cor. 3. 13 14. 3. In the extent The old was restrained to a select people Psal. 147. 19 20. The 〈◊〉 is extended to all nations Matth. 28. 19. 4. In the Mediator Moses a meer man was made the Mediator of the old Gal. 3. 19. But Jesus Christ God-man the Mediator of the new Heb. 8. 6. 5. In the ratification The old was ratified by the blood of beasts Exod. 24. 8. The new by the blood of the Son of God Heb. 9. 12. 6. In the efficacy The old comparatively was
execution of the legall Priests office is set out by severall rites and types appertaining thereto which are generally propounded in this verse The generall proposition is thus knit to the former discourse Then verily the first Oâ—… therefore truly even the first Oâ—… the adverb translated verily See Chap. 7. v. 5. § 37. Of the conjunction translated then See Chap. 4. v. 14. § 82. The word covenant is not expressed in the Greek yet necessarily understood by reason of the inference of this verse upon the last verse of the former Chapter where 〈◊〉 spoke of this covenant and called it the first The manner of inferring the generall proposition in this verse upon the latter end of the former Chapter manifesteth a prevention of an objection against that which had been delivered about the abrogation of the old covenant The objection might be this If the first covenant had also ordinances of divine service why was it abrogated In answer hereunto the Apostle first granteth the substance of the objection that it had indeed divine ordinances but with all inferreth that they were externall and carnall imposed only for a time v. 10. By this it appears that in matters â—…f dispute a truth must be granted even to that which we speak against Thus this Apostle who set himself to abase Levi in comparison oâ—… Melchisedec granted Levies prerogative in receiving tythes Heb. 7. 5. And he that was very earnest against circumcision and other points of Judaisme granted a prâ—…ferment of the Jewes and profit of circumcision in the season thereof Rom. 3. 1 2. and Christ who denounced fearfull woes against the Scribes and Pharisies granted that they sat in Moses seat Matth. 23. 2. Thus we shall shew that it is verity rather then envy and desire of maintaining truth rather then a contradicting spirit that moveth us to say what we say against any person or thing §. 3. Of legall ordinances oâ—… divine service THis numerall note of distinction first is attributed to that covenant which God made with the Jewes under the law Of the reason hereof See Chap. 8. â—… 7. § 27. Of this covenant it is here said that it had ordinances The Greek word translated ordinances is derived from an adjective that signifieth just or righteous Of the notation of which word see Chap. 1. v. 9. § 114. This word in my Text is sometimes translated righteousnesse Rom. 2. 26. and 8. 4. Rev. 19. 8. sometimes judgement which is alwayes righteous Rom. 1. 32. Rev. 15. 4. 〈◊〉 justification Rom. 5. 16. and sometimes ordinance as here and verse 10. and Luk. 1. 6. Gods ordinances and such are here meant were all righteous in their season Of the notation of the Greek word translated divine service See Heb. 8. v. 5. § 12. There being two heads of types laid down in this verse the first is stiled ordinances oâ—… divine service The other a worldly tubernacle Some divide that first head into two branches 1. Ordinances 2. Services The reason of this difference is the ambiguity of the Greek word which hath the termination both of the genitive case singular and also of the accusative plurall and there is no article joyned to distinguish the one or the other They who make these two distinct heads thus distinguish them The former they interpret justifications that is expiations which being legally and externally taken were effects of their rites and ceremonies For by their many sacriâ—…ices and oblations by their water of purification and such other rites they were legally cleansed and expiations were made thereby Lev. 4. 20 26 31 35 Numb 19. 19. The latter translated divine service they interpret to be the very rites and ceremonies themselves as sacrifices oblations washings feasts and such like But seeing the end of these rites were for divine service and to expiate cleanse and purifie I thinke it best to joyn the rites and effects of them together as our English and other judicious translators and learned expositors have done For the words will very well bear this interpretation Thus they shew that legall rites in their time were sacred and religious ordinancâ—…s of divine service and parts of Gods worship and meanes of expiation In the new Testament the word is appropriated to divine service and so translated and service oâ—… God v. 6. Object Why doth the Apostle then say That they stood only in meats and 〈◊〉 and were carnall ordinances v. 10 Answ. He denyeth not the outward legall service and purging whereof we speak and whereby they were assured of spirituall purgings but he denyeth inward spirituall expiation by them and that of themselves Of the reasons why God ordained such externall services see Chap. 4. v. 8. § 49 50. By this we have an evidence of Gods care over his Church In wisdome he saw it meet to put off the comming of his son into the world to the latter age thereof Yâ—…t would he not leave his Church destitute of meanes to nourish their faith and hope in Christ to draw them to repentance and to pacifie their consciences For after they had sinned by their legal expiations which put them in mind of Chrisâ—…s death their consciences were pacified §. 4. Of the Iewish Sanctuary THe second head of typâ—…s here mentioned is stiled a worldly Sanctuary The Greek word translated Sanctuary properly signifieth holy which being of the newâ—…er gender may be applyed to thing or place Here it is put for the place wherein all the typicall rites and legall ordinances were exercised Hereoâ—… see more Chap. 8. v. 2. § 4. This is here called worldly in opposition to heaven v. 11. and Chap. 8. 2. This Epiâ—…hite is derived from the word translated world whereof see Chap. 4. v. 3. § 29. This Sanctuary is that which in the next verse is called a tabernacle It was made here in this world of things of the world such as were earthly subject to decay which things in heaven are not It was a kind of portable Temple made of poles boards beasts-skins which might at pleasure be taken down and reared up again Thâ—… roomes within it were divided by Silk curtains the end of it was â—…or people to assemble together for divine worship there God manifested his presence and caused his glory to appear Ex. 29. 43. It was made in the first year of the Israelites abode in the wildernesse and reared up in the beginning of the second year Exod. 40. 2. It was of the greater authority because it was made after the fashion which God shewed unto Moseâ—… in the Mount Exod. 25. 40. It continued to be of 〈◊〉 Sâ—…lomons Temple was built at which time it was carried into that Temple 〈◊〉 â—…here laid up 1 King 8. 4. According to the severall parts thereof it typified 〈◊〉 eâ—…angelicall and celestiall truths whereof the Apostle himself expresseth 〈◊〉 particulars in the verses following 〈◊〉 onely in generall it is to be
the Ark. So as all these types the Ark the pot of Manna and Aarons rod c. are implyed to be together in the most holy place §. 22. Of Manna THe third holy type here mentioned to be in the most holy place is thus set down the golden pot which had Manna Two things are here expressed 1. The type it self 2. The vessel wherein it was preserved This is the more distinctly recorded and the more carefully to be observed because it was not only a type which prefigured a truth to come but also a Sacrament to seal up Gods promise of Christ unto them For Manna was to the Jewes 〈◊〉 the bread of the Lords Supper is to us of it â—…aith the Apostle they did all eat the 〈◊〉 spirituall meaâ—… Manna was to the Jewes spirituall meat and the same spirituall 〈◊〉 which we Christians eat that is Christ himself his body 1 Cor. 10. 3. The history of Manna is distinctly set down in the 16. Chapter of Exodus We will consider it 1. In generall with reference to the main truth 2. In the particular circumstances whereby the resemblance betwixt the type and truth will more cleerly be manifested As other types so this typified Christ. For as the rock whereof the Israelites drank was Christ So was Manna The hidden Manna which hath reference to this Manna sets out Christ Rev. 2. 17. Christ is to the souls of believers as Manna was to the bodies of the Israelites I 〈◊〉 the living bread saith Christ which came down from heaven If any man eat of this bread he shall live for ever and the bread that I will give is my flesh which I will giâ—…e for the life of the world Joh. 6. 51. This teacheth us to hunger after Christ that is earnestly to desire him to eat of his flesh that is to believe on him made man for this end we must frequently and seriously meditate on this heavenly Manna and on the necessity and excellency thereof Our bodies do not more need food then our souls need Christ nor can corpâ—…rall food do such good to our bodies as Christ to our souls The Israeliâ—…es were exceedingly troubled when they wanted bread Exod. 16. 3. By this type let us bring our hearts more to desire Christ so shall we make good use of him §. 23. Of the name the Author the place and kind of food pâ—…efigured under Manna ABout this third type sundry particular circumstances are to be duly obâ—…erved 1. The Title given to it 2. The Author of it 3. The Place whence it came 4. The Kind of food 5. The Manner of giving gathering and using it 6. The Meanes of reaping benefit by it 1. The title is thus expressed It is Manna Exod. 16. 15. The word is an Hebrew word and retained in the Greek Latine English and other languages The Verb whence it commeth signifieth to prepare Ionah 2. 1. It signifieth also to distribute or appoint Dan. 1. 10. This word according to the derivation of it intendeth a portion prepared Wisdome 16. 20. This typified Christ as a portion prepared for us Of Christ it may well be said as was said of that portion which Elkanah gave to Hannah it was a worthy portion 1 Sam. 1. 5. no such portion was ever given to children to men Herein we may well rest and say The Lord is the portion of mine inheritance c. Psal. 16. 5. So as we may count all things but losse for this portion Phil. 3. 8. 2. The Author of this Manna was the Lord. For Moses said unto them This is the bread which the Lord hath given you to eat and withall the Lord said hereupon ye shall know that I am the Lord your God Exod. 16. 12 15. The people of Israel were at that time when Manna was first given in such distresse for want of food as none could help them but the Lord himself That distress so moved his bowels as he gave evidence of his extraordinary power in providing for them Christ himself thus applyeth this point my Father giveth you the true bread Joh. 6. 32. This world is as destitute of spiritual food as the wilderness was of corporal and God was as much moved with our spiritual need as with their corporal Much doth this commend both the type and the truth Things given by great persons especially if they be seasonably given in great need and for singular use are highly esteemed 3. The place from whence Manna came is said to be heaven Exod. 16. 4. Psal. 78. 23 24. It was so ordered to shew that it came from God yea also to give evidence of the excellency thereof in which respect it is also called Angels food Psal. 78. 25. Object Christ saith that Moses gave them not that bread from heaven Joh. 6. 31. Answ. 1. Christ speaketh of the highest heaven but Moses of the lowest heaven where the clouds are For from thence Manna fell 2. Christ especially intendeth the quality of that Manna that is was not as he himself heavenly Yet by the place from whence that Manna fell was typified that Christ the truth thereof was truly and properly from the highest heaven For the bread of God is 〈◊〉 which commeth down from heaven and giveth 〈◊〉 unto the world Joh. 6. 33 51. In this respect it is said of Christ that he is the Lord from heaven 1 Cor. 15. 47. Christ was true God and by assuming our humane nature he came down from heaven This addeth somewhat more to the commendation of this food Things farre 〈◊〉 are highly esteem d. This food is fetchr as far as from heaven yea it is heavenly food and therefore the more highly to be esteemed 4. For the kind of food Manna is thus described a small round thing as small as the hour frost on the ground It was like Coriander seed white and the taste of it was like wafers made with honey Exod. 16. 14 31. In this description four points are observable 1. The quantity of the grain It was small Thus Christ that he might become food for us was made smal that is mean and of no reputation Isa. 43. 2 c. Phil. â—… 7. As Christ became poor to us 2 Cor. 8. 9. So he became smal to make us great 2. The figure of the grain it was round not as wheat but Coriander seed This figure â—…oteth out a kind of fulness and perfection as four square setteth out steadiness and stability Rev. 21. 16. 〈◊〉 typifieth that fulness of grace which is in Christ Col. â—… 19. 3. The colour of it was white This colour in Scripture is used to set out purity 〈◊〉 51. 7. Rev. 7. 14. This typified the purity of Christ Heb. 7. 26. My beloved is white saith the Church 〈◊〉 〈◊〉 On this ground we may more perfectly trust to what he did and endured for us 〈◊〉 we may more boldly in him appear before God though we be black yet
Candlestick was and for the same ends See v. 2. § 8. It set forth the purity and continuance of Gods ordinances It sheweth also that things presented before the Lord must be pure and such as are indeed precious and may well be so accounted Thus will they be also lasting as Gold 2. The quantity being an Omerfull shewed the plenty of Gods provision For an 〈◊〉 held about three pintes which is a plentifull allowance of bread for one person every day and so much had every man every day Exod. 16. 16. Thus Christ is a plentifull portion So as we may well rest therein God would have this measure in particular reserved that his plentifull provision for those of whom he taketh care might be the better considered 3. The place before the Lord was before the Ark which was a speciall represenâ—… of Gods presence There it was put 1. Because this was a solemn and sacred monument and therefore put in a sacred 〈◊〉 solemne place 2. To put them in mind of this evidence of Gods providence so oft as they appeared before God for it is very usefull when in prayer we appear before God to â—…ll to mind Gods memorable and mercifull workes 3. To demonstrate that Christ our spiritual food is to be found before God 4. The end was that future generations might have knowledge of this evidence of Gods providence Hereof see Chap. The Churches Conquest on Exod. 17. 15. § 76. Thus God will have Christ to be remembred throughout all generations He 〈◊〉 but a set time on earth and in that time tlid and endured what was requisite for mans eternal salvation 〈◊〉 the memorials thereof remain thorowout all ages §. 28. Of Aarâ—…ns dry Rod. THe fourth particular type in the most holy place is thus expressed 〈◊〉 rod that budded Here are three things to be considered 1. The type it self a rod. 2. The owner thereof Aaron 3. The effect that budded 1. Both the Hebrew and Greek word translated rod is diversly taken See Chap. 1. v. 8. § 11. The Greek word is put for a staffe to walk with Matth. 10. 10. for a 〈◊〉 to beat one with Rev. 2. 27. for a staffe to measure withall Rev. 11. 1. For a scepter Heb. 1. 8. Here it is taken for a Governours staffe For Governours used to carry long white slaves in their hands Some take it for a Shepheards crook which they say every head of the several tribes of Israel did bear in their hands in memorial of Israel their father who was a shepheard under his uncle Laban yea and each head of the several tribes was a shepheard also Of what kinde or fashion soever it were this is certain that it was 〈◊〉 from a 〈◊〉 very dry past sprouting and springing according to the course of nature a dry stick as we say This typified Christ who came from the stock of man but as a withered branch The house of David was not known in the world when Christ sprang out of it For 〈◊〉 did what he could to destroy that whole stock The meaness and poverty of 〈◊〉 and Mary were a means of keeping them from the notice of Herod Christ also in his own person was as a dry withered stick From his birth till the 〈◊〉 year of his age he lived in a private low and mean condition Yea afterwards though he did such works as might have made him famous he was exâ—… despised and at the time of his death apprehended as a traytor arraigned scourged busfeted many other wayes most vilely handled and crucified betwixt two 〈◊〉 dead and buried He is to the life set forth to be as a dry stick Isa. 53. This phrase I am it worm and no man a reproach of men and despised of the people is spoken of Christ Psal 22. 6. Thus God would have him deeply humbled for the greater manifestation of his high 〈◊〉 and of the glory thereof This also may be applyed to the mysticall body of Christ which by natureâ—… dead in sin Eph. 2. 1. This circumstance is a strong prop to our saith in all seeming impossibilities for effecting glorious matters 2. This rod is said to be Aarons for distinctions sake It is probable that it was 〈◊〉 to the râ—…ds of the heads of other tribes because their several names were written â—…on them Numb 17. 2. Thus Christ taking upon him mans nature was as other men It is said of 〈◊〉 there shall come forth a rod out of the stem of Iesse c. Isai. 11. 1. He took upon 〈◊〉 form of a servant c. Phil. 2. 7. Thus came Christ to be a fit redeemer and saviour Thus may we with stronger confidence trust unto him §. 29. Of the effect and fruit of Aarons rod. THe effect of the foresaid dry rod is set down in four branches 1. It budded 2. It brought forth buds 3. It bloomed blossomes 4. It yeelded Almonds These typified the glory of the Lord Jesus who notwithstanding his foresaid meanness was manifested to be the promised Messiah the King of Israel and this many wayes 1. Angels declared as much before and at his birth Luk. 1. 27. and 2. 10 11. so did the wise men from the East Matth. 2. 2. 2. The manner of his preaching and myracles which he wrought declared as much Matth. 4. 24. and 7. 29. Ioh. 7. 31 46. 3. After he was put to death he rose again ascended into heaven and gave giftâ—… to men Eph. 4. 8. These were lively sproutings buddings blossomes and fruits 4. The members of his mystical body though brought to dry bones shall be raised and made glorious Thus every way there is hope of glory arising out of meanness The kind of fruit that was brought forth is said to be Almonds which are a sweet and pleasing fruit yea wholsome and medicinable Most sure it is that the 〈◊〉 is so nothing more sweet and pleasing nothing more wholsome and medicinable then the fruit of all manner of grace that sprouteth out of Christ. By the foresaid fruit of Aarons rod was Aaron manifested to be chosen the high Priest of God Numb 17. 5. So was Christ by his glorious works and manner of preaching by his death resurrection and ascention and gifts that he gave manifested to be appointed of God our high Priest After the foresaid evidence of Aarons being chosen of God by his rod that 〈◊〉 was set before the testimony Numb 17. 10. So Christ after the foresaid evidences of his glory is set in heaven at Gods right hand Heb. 8. 1. To heaven therefore must we on all oceasions lift up the eye of our faith and thereby behold this our high Priest there abiding for us §. 30. Of the tables of the Covenant THe fift holy type in the most holy place was the Tables of the covenant The Greek word properly signifieth a broad thing and that which is 〈◊〉 stone The French word plague seemes to be derived from the
see § 14. The person that went into this place is stiled the high Priest Of an high Priest See Chap. 2. v. 17. § 173. Of this high Priest it is said that he went into the foresaid place alone In the history the charge of going into the holy place is 〈◊〉 to the high Priest alone and withall it is said that there shall he no man in the Tabernacle of the congregation when he goeth in Lev. 16. 2 17. This was a type of Christ alone appearing before God for us To this purpose saith Christ himself No man hath ascended up to heaven but he that came down from heaven even the son of man which is in heaven Joh. 3. 13. 1. Sach is the surpassing excellency of the divine Majesty as none but Christ can 〈◊〉 before it The most glorious Angels are set forth with wings to cover 〈◊〉 〈◊〉 when they appear before this Majesty Isa. 6. 2. Great is the folly of those that make Angels and glorified Saints to appear as meâ—… before the throne of grace for them Herein they dishonour Christ in giving 〈◊〉 due to others They disgrace Angels and Saints in imposing upon them that â—…ich becomes them not They disparage themselves by depriving themselves of 〈◊〉 benefit of Christs intercession To use any other high-Priest in that which beâ—…geth to him alone is to refuse Christ he will not give his glory to another Let us therefore use him alone and rest only upon him for that which he alone 〈◊〉 to do for us §. 41. Of the High-Priest entring into the most holy place once a year THe Apostle further observeth concerning the time of the high Priests entring into the most holy place that it should be once in every year This phrase imâ—… an extent and a restraint The extent is every year The restraint is once The extent is by reason of peoples continuing to pollute themselves and the holy things that they use For the end of entring every year was to make an attoneâ—… for the holy things and for the persons Priests and people This extent of 〈◊〉 year is further manifest by a set day appointed every year for the observation â—…reof which was the tenth day in the seventh moneth Lev. 16. 29. This sheweth that there is just cause for us again and again to renew our repentance The restraint of entring being in this word once the word must be taken exclusively which is in the law thus expressed Speak to Aaron that he come not at all 〈◊〉 into the holy place within the vaile Lev. 16. 2. This exclusive particle once is 〈◊〉 set down in the law Exod. 30. 10. Lev. 16. 34. It typifâ—…ed Christs entring into heaven once and but once v 12. Object If Christ entred in but once for all why did the Priest enter once every 〈◊〉 that is ofâ—… for he might live many years Ansâ—… 1. A year in this type doth set forth the whole time of this world 2. The type was every year renewed that they might oft be put in mind of that 〈◊〉 wherein Christ entred into heaven Thus it appeareth that there is no expectation of Christs return from heaven â—…hile this world continued The heavens must receive him untill the times of restituâ—… of all things Act. 3. 21. At the day of judgement he shall appear the second time Heb. 9. 27 28. See v. 28. § 143. In this respect he is said for ever to sit down on the right hand of God Heb. 1â—… 12. There need no reiteration of Christs oblation He did all while he was on earth 〈◊〉 was râ—…quisite to be done to the very uttermost Heb. 7. 25 27. 1. This discovers the â—…olly of the Mâ—…ss whereof see Chap. 7. v. 27. § 112 115. 2. This should restrain men from 〈◊〉 any way to the sin against the Holy Ghost â—…or that were to crucifie to themselves the Son of God afresh and so to pull him â—…n of heaven Heb. 6. 6. 3. This teacheth us at all times to lift up the eye of our saith to heaven where Christ ever abideth Of Christs offering one sacrifice once see Chap. 7. v. 27. § 115. §. 42. Of the high Priest entering in the most holy place not without blood THat which the high Priest carried with him into the most holy place was blood This is sâ—…t down with a double negative thus not without This double â—…gative caâ—…ieth emphasis and implyeth that he failed not to carry blood with him Oâ—… the emphasis of a double negative See Chap. 4. v. 13. § 76. What blood was to be carried in and how it was to be used and to what end is expâ—…sly noted Lev. 16 14 15 16. 1. He was to carry the blood of the bullock which was a sin offering for himself Then he was also to carry the blood of the goat which was a sin offering for 〈◊〉 people 2. He was to sprinkle the one and the other blood upon the mercy-seat and before the mercy-seat 3. Thereof he was to make an attonement for the holy place and for the 〈◊〉 bernacle of the congregation 4. This reason is here given hereof Because of the uncleanness of the children of â—…rael and because of their transgressions of all their sins All these were typicall 1. The blood typified Christs death even that blood which he shed 2. The sprinckling of the blood prefigured an applying of Christs sacrifice 〈◊〉 such as râ—…ap benefit thereby 3. The Attonement declareth that Christ dyed to make reconciliation for 〈◊〉 sins 4. The reason demonstrateth that mens sins do defile both themselves and also the things that they use even the holy ordinances of God §. 43. Of approaching to God by expiation made with blood THis emphaticall expression of the Priests entering into the most holy place 〈◊〉 without blood doth in speciall demonstrate two points 1. That there is no comming to God without expiation 2. That there is no expiation without blood As this so many other legall rites do demonstrate both these When the Priests who by vertue of their office were to appear before God in 〈◊〉 divine services were consecrated it was with blood Lev. 8. 2 c. and 9. 2 c. On that solemn day when all the people were to appear before God an attonement was to be made that day and that by blood Lev. 16. 14 c. When any were excluded from the congregation an attonement was to be made and that by blood before he was admitted again Lev. 14. 19. and 15. 15. and 16. 11. This is espâ—…cially demonstrated in the truth it self For there is no comming 〈◊〉 to God without Christ who is an advocate and the propitiation for our sins 〈◊〉 Job 2. 1 2. who also putteth away sin by the sacrifice of himself v. 26. 1. So strict so infinitely perfect is the justice of God as it admits no connivence at sin no toleration of sin no absolution from sin till full satisfaction
who are under the second Testament which is here called the new Testament Hereby thâ—…n the Apostle giveth us to understand that Christs blood was effectual to the taking away of transgressions before it was actually shed Where the Apostle setteth forth the efficacy of Christs blood he doth thus far extend it for the remission of sins that are past Rom. 3. 25. even such as were committed before the time of the Gospel In this respect is Christ said to be the Lamb slain from the foundation of the world The very sacrifices which among Gods people were in use from the beginning of the world do prove as much for they pointed at Christ and shewed forth his death by vertue whereof those Sacrifices were of force to assure the consciences of believers of the pardon of their sins and to pacifie them thereby Those sacrifices had been of no force if Christs death typified by them had not then been effectual In regard of this efficacy the Jews in the Wildernesse are said to eat the same 〈◊〉 and to drink the same drink namely which we Christians do that is Christ 1 Cor. 10. 3 4 It is also said of them that the Gospel was preached unto them chap. 4. v. 2. § 17. St. Peter sheweth that both we and they are saved by the grace of the Lord Iesus Christ Acts 15. 15. Christ was ever the same in sundry respects 1. In regard of the eternal purpose of God 2. In regard of the immutable promise of God made anon after mans fall Gen. 12. 15. 3. In regard of the value and merit of Christs death which was ever the same chap. 13. v. 8. § 112. 4. In regard of the nature and vertue of faith which gives a kind of being and efficacy to things to come Heb. 11. 1 4. This particular application of redemption to them that were under the first Testament is a strong argument against the popish dotage of the faithful Jews being in a place out of Heaven which they call limbus patrum before Christ was exhibited And also their dotage who would seem to deny that popish tenet and yet hold the like that Saints departed before Christs death entered not into that heaven whereinto Saints since Christs death do enter Of these two errours see chap. 8. v. 8. § 50. This also is a strong incitation to us that are under the second which is the 〈◊〉 Testament with much confidence to trust to that redemption which Christ hath wrought for the remission of our transgressions for if they were redeemed much more we It is the main end of the Apostles inferring the former instance to quicken us up to believe If the benefit of Christs death redounded to them how much more to us §. 91. Of such as are called AMong those that were under the first Testament such only did partake of the benefit of Christs death as were called of the notation and derivation of this word called see chap. 2. v. 11. § 107. Hereby are meant those who are said to be partakers of the heavenly Calling See chap. 3. v. 1. § 13. Some refer this to Gods calling of Abraham from his Fathers house Gen. 12. 1. and extend it to him and his whole seed But certain it is that many which came from Abraham never enjoyed that eternal inheritance which they did who are here meant Therefore in this acception of the word there will be either too great an extent or too great a restraint of the persons here intended for if it be applyed to all the posterity of them that came out of Chalde with Abraham the extent is too great for many of them had no right to this inheritance If it be restrained only to such persons the restraint is too great for many others besides them had a right thereto Yet I will not deny but that by way of allusion it may have reference to them that as they who were called out of idolatrous Chalde inherited fruitful Canaan â—…so they who are called out of this idolatrous world shall enjoy the glorious inheritance here intended The Calling here meant is a more spiritual and heavenly Calling then that was That was a Calling from one place to another on earth Of this Calling a very reprobate may partake But the Calling intended by the Apostle is from one estate or condition to another namely from a natural condition to a spiritual whereof only the Elect do partake Redemption being appropriated unto them cannot be universal to all of all sorts They who would gain assurance of their redemption and of the eternal inheritance following thereupon must try their Calling 2 Pet. 1. 10. §. 92. Of receiving the promise of eternal Inheritance THe benefit of the foresaid redemption is thus expressed Might receive the promise of eternal inheritance Of the notation of the Greek word translated promise see chap. 4. v. 1. § 6. By promise of inheritance is meant that inheritance which is promised and it sheweth that the ground of enjoying the eternal inheritance is Gods promise Hereof see chap. 6. v. 12. § 87. They are here said to receive the inheritance in reference to Gods offer thereof For by promise God makes offer of that which he promiseth and by faith men receive what God offereth In this respect it is said that men through faith inherit the promises chap. 6. v. 12. God freely offers he that believeth the truth of Gods promise receiveth and enjoyeth the thing promised For faith is the hand of the soul whereby we receive and enjoy to our own use what God in his promise reacheth out unto us On this ground to receive and to believe in reference to Christ as 〈◊〉 object of faith are joyned together as signifying one and the same thing Ioh. 1. 12. The meaning then of this phrase might receive is that they might have for their own and ever enjoy as their own the eternal inheritance The inheritance here intended is that glorious estate which Christ hath purchased and God hath promised to believers Of the notation of the Greek word and of sundry instructions thence arising See Chap. 1. v. 14. § 160. This is much amplified by the epithite added thereunto which is this eternal Hereof see v. 12. § 65. The foresaid inheritance is said to be eternal as in reference to an everlasting continuance and an immutable stability so also in reference to Gods decree which was before all time Matth. 25. 34. §. 93. Of ratifying a Testament by the Testators death Heb. 9. 16 17. For where a Testament is there must also of necessity be the death of the Testator For a Testament is of force after men are dead otherwise it is of no strength at all whilst the Testator liveth THese two verses are added as a proof of the necessity of Christs manner of confirming the New Testament as he did namely by his death The causall conjunction FOR declareth the
34. Of the hainousnesse of incredulity 3. This is a strong motive to believe the promises of the Gospel This is the main end of Christs ratifying them by his death Herein we shall shew our selves children of Abraham Rom. 4. 19 20. As God for this end addeth to his promise an oath So hath he given his Son to confirm all by his death See Heb. 6. v. 17. § 143 144. God would have our faith and confidence to be strong and stedfast not weak not wavering 4. This may incite us to search the Scripture wherein Christs last will and new Testament is registred Therein observe the promises made to us Consider the nature and kind of them That as legacies they are absolutely and unalterably set down This is the ground of a stedfast faith and strong confidence This is to be applyed as to the inheritance it self Ioh. 10. 28. Luk. 12. 32. So to the means whereby we attain to that inheritance Sundry of them are expresly noted Chap. 8. v. 10 11 12. So others in other places As mortification Rom. 6. 6. Vivification Ezek. 11. 19 20. Perseverance in grace 1 Cor. 1. 8. If we believe all these it shall be to us according to our faith It is noted of Hezekiah that he spread the letter which Senacherib wrote against the God of Iudah before the Lord 2 King 19. 14. and upon consideration that God was concrned therein his heart was much enlarged in prayer and his faith strengthned God is much concerned in the Testament that Christ hath ratified with his blood Let us thererefore spread Christs Testament before God in our prayers Let us plead it before God and it will much sharpen our prayers and strengthen our faith §. 96. Of the resolution of and observations from Heb. 9. 15 16 17. Vers. 15. THe sum of these three verses is a ratification of the New Testament This point is 1. Propounded v. 15. 2. Proved v. 16 17. In the proposition we are to observe 1. The inference of it upon that which went before in this phrase and for this cause 2. The substance This sets out a special office of Christ concerning which is declared 1. The kind of office 2. The end thereof The end of office is a mediatour amplified by the subject whereabout he is a mediatour the New Testament The end thereof is the fruition of an eternal inheritance This is set out 1. By the means of purchasing it death 2. By the effect of that means redemption amplified by the subject of that redemption transgressions and by the persons whose transgressions they were them that were under the first Testament 3. By the persons that partake of the benefit they which are called 4. By the benefit it self inheritance This is amplified 1. By the ground of it promise 2. By the continuance of it eternal Vers. 16. The proof of the main point that Christ died to ratifie the New Testament iâ—… taken from the custome of ratifying other Testaments That custome is 1. Propounded v. 16. 2. Confirmed v. 17. In the proposition is declared 1. The point confirmed a Testament 2. The means of confirming it the death of the Testator 3. The ground thereof necessity The confirmation is set down two wayes 1. Affirmatively wherein the validitie of a Testament is declared A Testament is of force after men are dead 2. Negatively whereby the invalidity of a Testament is manifested otherwise it is of no strength c. Doctrines Vers. 15. I. Christ undertook many offices for mans good This ariseth from the inference in these words and for this cause See § 88. II. Christ is a mediatour This is plainly expressed See § 88. III. The covenant of grace is by Christ made a Testament See § 88. IV. The Testament under the Gospell is a new one So it is here called See § 88. V. Christ ratified the New Testament by his death This is the main point here intended See § 88. VI. Redemption is one end of Christs death His death is here said to be for redemption See § 89. VII Christ redeemed men from their transgressions This is here plainly expressed See § 89. VIII Christs redemption extended to those that lived before he died These were those that were under the first Testament See § 90. IX They who were called have a right to heaven These are here set down for that end See § 91. X. The reward purchased by Christ is an inheritance It is here so called See § 92. XI That inheritance is eternall So it is here stiled See § 92. XII The ground of the eternal inheritance is Gods promise It is here called 〈◊〉 promise of inheritance See § 92. XIII That which God hath promised they who are called shall receive Of them iâ—… is here said recâ—…ive the promise See § 92. Vers. 16. XIV Christ conformeth himself to the commendable customes of man Aâ—… men use to ratifie their Testament so did Christ. See § 93. XV. The death of a Testator ratifieth his last will This is the Apostles main argument See § 93. XVI There is a necessity of the Testators death for ratiâ—…ying his covenant The Apostle plainly expresseth this See § 93. XVII A Testament then receiveth â—…orce when the Testator is dead See § 93. XVIII Till the Testator be dead his last will is of no sorce Those two last doctrines are plainly expressed See § 94. §. 97. Of the equity of legal rites Heb. 9. 18 19 20 21 22. Vers. 18. Whereupon neither the first Testament was dedicated without blood Vers. 19. For when Moses had spoken every precept to all the people according to the law he took the blood of calves and of goats with water and scarlet wooll and â—…ysop and sprinkled both the book and all the people Vers. 20. Saying This is the blood of the Testament which God hath enjoyned unto you Vers. 21. Moreover he sprinkled with blood both the Tabernacle and all the vessels of the Ministry Vers. 22. And almost all things are by the law purged with blood and without shedding of blood is no remission IN these five verses the Apostle further proveth the main point that mans redemption is puchased by Christs blood comparatively or relatively in reference to the law See v. 15. § 88. Thus much is implyed under this phrase of transition whereupon neither c. This transition hath immediate reference to the 16. and 17. v. where the common equity of ratifying wils by the death of the testator was declared Because that was the common custome of all people in all ages therefore God would have the legal rites to be answerable thereunto and appointed beasts to be slain and their blood to be so and so used Hereby it appeareth that legal ceremonies were grounded on the rule of equity Prophets and Apostles are plentifull in particular proofs hereof Take one instaâ—…ce from each of them If ye offer the blind for sacrifice is it not evill and iâ—… ye
in his life time Answ. In judgement we must consider 1. Desert 2. Guilt 3. Apprehension of condemnation in the conscience of the malefactor 4. The denunciation of the sentence of condemnation Of this latter that speech is not to be taken but in regard of the desert and of the guilt he is condemned and may also be in his own conscience condemned We say of a Traytor that peremptorily refuseth the Kings pardon he is condemned already though he be not brought to the bar for tryall Object 3. If judgement be immediately upon death what need a solemne day of judgement Answ. 1. For our bodies which rest till that time 2. For declaration of the equity of Gods just proceeding In this respect that day is called the day of revelation of the righteous judgement of God Rom. 2. 5. 3. For confirmation of that judgement that hath passed upon men at their death For by the sentence of the judge they know that there is no alteration thereof By this point of judgement immediatly after death to Popish errours are directly refuted 1. Their conceit of purgatory 2. Of praying for the dead Of these two see more in The whole Armour of God on Eph. 6. 18. § 39 40. §. 137. Of the certainty of judgement to come THe Apostle by inferring judgement as well as death upon Gods appointment and decree giveth us to understand that Judgement is most certain and cannot be avoided no more then death As this is true of the judgement that passeth upon the soul immediatly upon the dissolution of it from the body so also of that judgement which shall passe upon body and soul at the great and last day for as the soul is judged at death so shall body and soul be judged after the Resurrection That therefore which is said of the one may be applyed unto the other The last judgement is as sure as death Of Iudgement saith the Apostle God hath appointed a day in which he will judge the world Act. 17. 31. And to like purpose the wise man saith God shall bring every work unto judgement Eccles. 12. 14. And a must which implieth a necessity is put upon it 2 Cor. 5. 10. We must all appear before the judgement seat of Christ. This was foretold by Enoch who lived in Adams time for Adam lived 930 years and Enoch was born 622 years after Adam was created so as he lived 306 years in Adams time And that prophesie which he uttered concerning Christs coming to judgement whereof the Apostle Iude maketh mention v. 14. 15. might be uttered in Adams time and from thence continued to the Apostles time for this word Maranatha is taken to be the beginning of Enoâ—…hs Prophesie 1 Cor. 16. 22. They signifie thus much Our Lord cometh It was part of that solemn denunciation of judgement which the Church made against impenitent sinners whereby they gave over such a sinner to the last judgement of Christ as if there were left no pardon for him Ever since the Apostles time this Article of Christs coming to judgement hath been held in the Church and so will be so long as there is a Christian Church on earth There is a necessity of a future judgement for a clear manifestation of the justice of God Though God be most just in all his wayes Psal. 105. 17. yet in this world is it not so evidently discerned because God in wisdom oft suffereth the wicked to prosper yea and to dominere over the righteous But then shall every one be manifested in his own proper colours and God will render to ever one according to his deeds Rom. 2. 6. Did mockers believe this they would not say where is the promise of his coming 2 Pet. 3. 4. 1. This point of judgement after death discovereth the grosse errour of those who imagine that death is an utter destruction of body and soul. The Heathen discerned that the soul was immortal by the spiritual substance thereof and by the properties and effects of it we have further evidence hereof by the light of Gods word The Resurrection of the body seemed to them a strange Doctrine and when it was preached to them they mocked for it is indeed an Article of faith which cannot be demonstrated by reason but is believed because it is expresly revealed in the word See more here of Chap. 6. v. 2. § 20. 2. This cannot be but a matter of great terror to obstinate and impenitent sinâ—…s To such may be applied this caveat know thou that for all these things God will 〈◊〉 thee into judgement Eccles. 11. 9. To aggravate this terror Christ Jesus whom â—…pious persons while here they live and whom they reject yea and persecute in his Members shall be their Judge This Judge said to the impious Priests and others who crucified him yea shall see the Son of man sitting on the right hand of power and 〈◊〉 in the Clouds of Heaven Namely to judge them Mark 14. 62. Yea one end of his comming is to execute judgement upon all that are ungodly c. Iud. v. 15. 2 Thes. 1. 8. Hence is it that such are called upon to weep and howle for the mysteries that â—…all come upon them Iam. 5. 1. No marvel that Felix trembled when he heard 〈◊〉 preach of judgement to come Act. 24. 25. And that Iudas hanged himself 〈◊〉 27. 5. And that they who beheld the lamb sitting as a judge said to the mountains and rocks Fall on us and hide us from the face of him that sitteth on the throne Rev. 6. 16. If any thing be of force to make men wish Balaams wish That they may 〈◊〉 death of the righteous and their last end be like theirs Numb 23. 10. this is 〈◊〉 O that it might be of force to move them to live the life of the righteous 3. This on the other side ministreth much matter of comfort to such as believe in Christ and make conscience of well ordering the whole course of their life Here 〈◊〉 this world they have many discomforts and discouragements For 1. They are subject to the same outward condition as others are Eccles. 9. 2. 2. They are in this world as sheep among wolves Matth. 10. 16. 3. Their integrity is either not seen or not regarded but depraved and scorned 4. Such is their estated in this world as the Apostle saith If in this life only we have 〈◊〉 in Christ we are of all men most miserable 1 Cor. 15. 19. But in that day they shall be pronounced blessed and accordingly they shall be forever blessed So as a full recompence shall be returned for all their sufferings here This is enough to make believers content in any estate as Paul was Phil. 4. 11. and to blesse God for taking away as Iob. did Iob. 1. 21. and quietly to sleep in chaines and setters as Peter did Acts 12. 7. and to rejoyce in suffering shame for Christs name 〈◊〉 5. 4 1. and to sing
shall raise them and withall a great shout of the inhabitants of heaven that shall make all the world to ring again with the noyse thereof 2 Thes. 4. 16. 4. He shall sit upon a throne and that throne shall be a throne of glory Matth. 25. 31. Thrones are set on high that all may behold him that sitteth thereon 5. All nations shall be gathered before him Matth. 25. 32. Not only the righteous but the wicked also shall see him The righteous shall rejoyce to see him the wicked shall wish that the rocks and mountains might fall upon them and hide them from him whom they see 6. He shall judge every one For that end every one is to appear before his judgement seat Rom. 14. 10. Do not all these yea every of them shew that he shall conspicuously appear Thus will Christ appear both in regard of believers and others 1. Among believers many never saw him and many who saw him saw him as a man despised Isa. 53. 3. That they might now see that their faith was not misplaced but set upon one that was worthy to be believed on to be loved and to be obeyed he will so conspicuously appear 2. Wicked ones took occasion of despising him either because while he was on earth he appeared in a mean condition or because in heaven he doth not visibly â—…nifest himself Thus as they regarded not his person so they despised his ordiâ—…ces derided his members oppressed such as professed him That such might be the more affrighted and confounded when they behold him he appeareth conâ—…uously in glory and with power Hereupon it is said that he will come in flaâ—… fire taking vengeance on them that know not God and that he will come to be â—…fied in his Saints and to he admired in all them that believe 2 Thes. 1. 8 10. 1. This cannot but minister singular comfort and encouragement to the faithfull Though their confidence be placed on him whom they never saw yet at length then the day of recompence commeth they shall conspicuously see him In the 〈◊〉 while as their faith is manifested to be more sound so will it be more accepâ—… to him Blessed are they that have not seen and yet have believed Ioh. 20. 29. This was the excellency of Abrahams faith Ioh. 8. 56. Rom. 4. 18. 2. On the other side this cannot be but terrible to the wicked who like the evil 〈◊〉 Matth. 24. 48. take advantage from the Lords absence to live in all looseâ—… and licentiousnesse Fearful is the doom that is denounced against such an 〈◊〉 Matth. 24. 50 51. §. 143. Of Christs last and second comming THe aforesaid appearing of Christ is here said to be the second appearing This hath reference to a former appearing mentioned v. 26. § 130. That was his 〈◊〉 appearing when he took flesh upon him Never did Christ conspicuously and â—…sibly in his own humane nature manifest himself till the fulnesse of time when he 〈◊〉 made flesh At sundry times before he gave some representations of himself in 〈◊〉 shape as when he appeared to Abraham Gen. 18. 2 c. and to Moses Ex. â—… 2. and to Ioshua Josh. 5. 13. 14. but in the forenamed fulnesse of time he took 〈◊〉 unto the unity of his deity whereby he was God manifest in the flesh 1 Tim. 3. 〈◊〉 From that time he continued about thirty three years and an half on earth and there finished all matters of service and suffering requisite for mans redemption be ascended into heaven and there abides never to come from thence till the restitution of all things Acts 3. 21. which will not be before the end of the world This appearing therfore which is be at the end of the world ot is said to be the second 〈◊〉 so as from Christs ascension to the last day he will appear no more on earth Indeed he did appear to Stephen in his humane nature Acts 7. 56. and also to Paul 1 Cor. 15. 8. but both those were in heaven He did extraordinarily enable the visive faculty of Stephens eye to see his bodily shape as far as heaven and Paul knew not whether he was wrapt into heaven or no 2 Cor. 12. 2. but the appearing here mentioned is a generall appearing unto all men into some eminent place where he shall gather all men and Angels before him This phrase of God the father unto him Sit thou at my right hand unto I make thine enemies thy footstool Psal. 110. 1. giveth proof that he shall remain in heaven till death be utterly destroyed for death is the last enemy 1 Cor. 15. 26. But death shall not be destroyed till the last day And this phrase The heavens must receive him untill the times of restitution of all things intends as much The word translated receive signifieth also to retain the thing received as where it is said they received the word Acts 17. 11. and receive the grace of God 2 Cor. 6. 1. The word of God and his grace must be retained The word also translated restitution Acts 3. 21. signifieth a bringing of things to that full perfection whereunto they are appointed This restitution is said to be of all things but this shall not be till the last day Therefore till that day Christs humane nature shall be contained in heaven It is one of the Articles of a Christians faith set down in the three solemn formes of Articles which are commonly call Creeds as the Apostles Creed the Nicene Creed Athanasius Creed and others that Christ shall continue to sit in heaven at Gods right hand till he comes to judge the quick and the dead which will not be till the last day â—… That personal appearance which many conceive shall be of Christ a thousand years before the last day is apparently against the foresaid Scriptures But I would further demand e to what end should he personally appear on earth what good would come thereby his royal throne and seat whereon he sits being in heaven he can and doth behold the whole earth in every part and corner thereof and in it his whole militant Church and all particular congregations yea and member thereof Being in heaven he can and doth provide for all Churches and for every particular person all needful temporal spiritual and eternal blessings and protect them from all temporal spiritual and eternal enemies and miseries What more can be expected to be done by his personal appearing on earth yea on earth could he so well do all that that he doth in heaven 1. This expresse mention of Christs appearing the second time is directly against the opinion of the Ubiquitaries who hold that Christs body is on earth as well as in heaven in all places continually By this opinion as like the heretick Marcion they destroy the humane nature of Christ and make his body to be no body so they make the last appearing of Christ to be not
Yea there be many theeves and robbers such as are described Eph. 6. 12. Therefore put on the whole armour of God Eph. 6. 17. A wise traveller will not go without his sword It imboldneth theeves to set upon a traveller that hath no weapon Much more doth the want of spirituall furniture embolden our spirituall enemies How justly may they be charged with egregious folly who 1. Being ignorant of the way care not to learn it 2. Are so wilfull as they will not come into the right way though it be shewed them 3. Having entred into the right way repent their good beginning and wittingly wander in by-paths 4. Being over-bold do make themselves a prey to their spirituall enemies §. 55. Of Christ consecrating the way to Heaven THe aforesaid way is described first by the manner of preparing it in this word consecrated This is that word which was used Chap. 9. v. 18. § 98. And translated dedicated The differences betwixt them is that that was of the passive voice this of the active This way is here said to be consecrated for us That is fitted and prepared for our use so as we may now boldly walk in it and make use of it as the Jewes might boldly use their houses their grounds and other things after they were once consecrated Christ did not consecrate the way for himself That needed not But for us sinners The consecration here intended was by the blood of Jesus as things under the law were consecrated by the blood of beasts This phrase consecrated for us in reference to the foresaid way giveth us to understand that Christ hath made the way to heaven sit for us He hath prepared it he hath so ordered all things that we may now freely walke in that way In the former verse it was implyed that heaven was opened for us Here Christ is set forth to be the ladder which being set on earth reached to heaven Gen. 28. 1â—… For Christ as man was set upon the earth as God he reached to heaven Hereunto allusion is made by Christ himself Iohn 1. 51. In this respect Christ is stiled the way the truth and the life John 14. 16. that is the only true way that leadâ—…th unto lise And in this respect also he is stiled a doore Iohn 10. 7. as he is the meanes of our entring into heaven Christ hath consecrated the way as aforesaid in regard of his three offices For 1. As a Priest he hath truly consecrated and dedicated it and that by his own blood as by the blood of sacrifices things were consecrated and dedicated under the law Christ by his blood hath taken away our sins 1 Iohn 1. 7. which made the way to heaven impassible Thus also hath he consecrated us and thereby made 〈◊〉 â—…t to go on in that way 2. As a Prophet he hath revealed and made known this way to us This he did while he was on earth by himself and since his taking into heaven he hath done it by all sorts of true Ministers extraordinary and ordinary Eph. 4. 11. 3. As a King he causeth the way to be laid out fenced and made common for all his people So as it may well be stiled the Kings high way 2. He sendeth his servants to make that way plain Isa. 40. 4. 3. He hath appointed watch-men to keep this way safe and to conduct his people through it These watch-men are magistrates and Ministers 4. As a guide he hath gone before us and in this respect is stiled the Prince of life or chief guide Act. 3. 15. and f Captain of Salvation Heb. 2. 10. This is a forcible motive to stir us up to enter into this way and never to wander out of the same but to hold on therein till we come to the end thereof Thus it will never repent the Lord Jesus that he hath consecrated it for us §. 56. Of the new way THe way which Christ hath consecrated is here stiled new The Greek word thus translated is very emphatical 'T is here only used in the New Testament It is a compound The simple verb whence it is compounded signifieth to slay and this word properly setteth out a thing new slain Hence some take it to be an abusive speech To such I answer 1. That word which seemes to have a strange derivation may by common use be as the most proper words 2. The word here is the more fit because the way whereunto it is applyed is by the death of Christ opened unto us or rather Christ put to death is this way 3. The Apostle hath not so much reference to the notation of the word as to the matter that it setteth forth not so mvch to this title way as to him who is this way 4. Other Greek Authors do use this word of things spoken or done newly or lately There is an adverb of the same composition that is translated lately Act. 18. 2. Quest. Was there ever any other way for attaining unto heaven then this Answ. No For Christ was a lamb slain from the foundation of the world Rev. 13. 8. and he is the same yesterday to day and for ever Heb. 13. 8. Quest. Why then is it called new Answ. It is not simply so called but in sundry particular respects as 1. In regard of the cleer manifestation thereof Ier. 31. 31. 2. In opposition to the old way of the law which is abrogated Heb. 8. 13. 3. In reference to the latter times Isa. 2. 2. 4. In respect of the perpetuall vigour thereof Heb. 8. 8. We may from this particular instance infer that the things prepared for the Church under the Gospel are new Hereof see more Chap. 8. v. 8. § 35. §. 57. Of the living way THere is another Epithite added unto the foresaid way namely living The Greek word here used by the Apostle is the same that was used Chap. 4. v. 12. § 70. and translated quick This word hath relation rather to the matter which is Christ himself then to the word way This Epithite is here used in these and other like respects 1. In opposition to the old way of the law which is not able to give life It is therefore called the ministration of death 2 Cor. 3. 7. Yea it is abrogated perished and dead 2. In relation to Christs resurrection who though he were put to death yet was he raised again and ever lives Rom. 6. 9. In this respect this Epithite is fitly added to the former which properly signifieth one newly slain 3. In regard of the end of the way which is life For Christ is the way the truth and the life Joh. 14. 6. For this end was this way consecrated as before 4. In reference to the effect of it It puts life into us and quickens us Ioh. 11. 25 Gal. 2. 20. 5. By a kind of excellency and property All other wayes are wayes of
it For the learned languages do oft understand the principall verb in many sentences though they do not expresse it By the Priest is meant the Lord Jesus Christ who is the onely true Priest of the New Testament as hath been proved Chap. 2 v. 17. § 172. The word translautd High in Greek properly signifieth grâ—…at In what sense Christ is called an high Priest and a great Priest is shewed Chap. 2. v. 17. § 173. To shew for whom in speciall Christ is an high Priest it is here added over the 〈◊〉 of God By the house of God is meant the Church of God as hath been demonstrated Chap. 3. v. 6. § 58 59. This preposition grâ—…at implieth a dominion or jurisdiction And that Christ is a Lord over the Church hath also been proved Chap. 3. v. 6. § 56 57. This description of Christ is here purposely set down as a motive to stir us up to approach to the throne of grace This duty therefore is inferred in the next verse upon this description The motive is very forcible For 1. A Priest is for men in things appertaining unto God 2. A great Priest is above other Priests and able to do what may be expected from a Priest yea more then from any other Priest 3. Saints being of the house of God the foresaid Priests will do most for them 4. He will the rather do for them because he is the Lord of that house He is over them Good grounds these are to move us to draw neere as followeth in the next verse §. 60. Of the resolution of Heb. Chap. 10. v. 19 20 21. Vers. 19. Having therefore brethren boldnesse to enter into the Holiest by the blood of Iesus Vers. 20. By a new and living way which he hath consecrated for us through the vaile that is to say his flesh Vers. 21. And having an high Priest over the house of God Let us draw neer c. IN these three verses there is a Transition from the doctrinall part of this Epistle to the practicall part thereof Here observe 1. The inference of it upon that which went before Therefore 2. The substance thereof About the substance is noted 1. The manner of propounding it by a mild insinuation manifested two wayes 1. By this title of love Brethren 2. By intimating the end in this phrase having boldnesse 2. The matter whereof it consisted This is in generall a recapitulation of those principall points which he had before delivered and were of force to enforce the exhortations following The principall points are three 1. Liberty to enter v. 19. 2. A way prepared v. 20. 3. A guide to direct us in that way v. 21. Vers. 19. In setting down the first is declared 1. The kind of liberty in this word boldnesse 2. The end of it to enter amplified by the place whereinto they enter 3. The means whereby they have this liberty blood Amplified by the author whose blood it is Iesus By the blood of Iesus Vers. 20. In setting down the second the way is described 1. By two Epithites New and living 2. By the preparation thereof in this word consecrated This is amplified 1. By the author that hath done it namely Iesus 2. The persons for whom for us 3. The means thorow which This is 1. Propounded in a type thorow the vaile 2. Expounded This is 1. Generally hinted in this phrase that is to say 2. Expressed in this his the flesh Vers. 21. 3. In setting downe the guide he is described 1. By his function Priest This is amplified by the excellency of that function high Priest Or great Priest 2. By his dominion This is 1. Implyed in this word over 2. Amplified By the persons over whom he is the house of God §. 61. Of observations raised out of Heb. 10. v. 19 20 21. Vers. 19. I. PRiviledges must make men walk worthy of them This is the intendment of this particle of inference therefore II. Ministers and people are all as brethren This title brethren declares as much III. Ministers must seek to insinuate themselves into the hearts of their hearers By the title brethren and by declaring unto them their priviledges in this word having the Apostle doth so IV. Believers have liberty boldly to approach to God The word translated boldnesse in reference to that which followes intends as much V. Heaven was typified by the most holy place in the Tabernacle For heaven is here called the holiest VI. Believers have accesse to heaven They may enter into it VII The means of purchasing accesse to God is blood We have boldnesse to enter through blood VIII The blood whereby that priviledge is obtained is the blood of Iesus So much is here plainly expressed Vers. 20. IX There is a way for Saints to enter into heaven This is the intendâ—…nt of the way here mentioned X. That way is consecrated So much is here expressed XI The way is consecrated for us Christians Such are they who are comprised under this phrase for us XII The way to heaven in a new way XIII The way to heaven is a living way These two last doctrines are expresly set down XIV Legall types set out spirituall truths This is here exemplified under the type of a vaile XV. Types are to be applyed to their truths This general phrase that is to say intends as much XVI Christs flesh was typified by the vaile entring into the most holy place Vers. 21. XVII Christ is a true Priest He is here called a Priest XVIII Christ is a great Priest So he is also stiled XIX Christ hath a dominion He is over XX. Christs speciall dominion is over the house of God The Church is Gods house that is here intended XXI By Christ a Priest and Lord we have accesse to God This is gathered from the immediate inference of drawing neer v. 22. upon this description of Christ in this verse §. 62 Of drawing neere to God Heb. 10. v 22. Let us draw neere with a true heart in full assurance of faith having our hearts sprinkled from an evill conscience and our bodies washed with pure water HEre beginneth the practicall part of this Epistle It consisteth of sundry exhortations The first is in regard of our selves which is in generall to seeke what we want This is thus expressed Let us draw neere Though it be not here expressed to whom we should draw neere yet it is implyed in this phrase v. 19. To enter into the 〈◊〉 namely to him that dwelleth in the most holy place So much also is intended in this phrase Let us come boldly to the throne of Grace Chap. 4. v. 16. That iâ—… to him that sitteth on that throne Yet more plainly is it expressed to be God in this phrase come unto God Chap. 7. 25. and in this he that commeth unto God Chap. 11. 6. The Greeke word is the very same that was used Chap. 4. v. 16. § 92. It is made the meanes of partaking of salvation
all thankfulnesse to God §. 128. Of compassion towards Ministers especially IT is here taken for granted that this Apostle was in bonds Hereby he sheweth that he was as one bound restrained of liberty So as he could not come to them or to others for to seek help Of the many wayes of being in bonds and of succouring such as cannot seek it See Chap. 13. v. 3. § 25 26. Malefactors use to be so dealt withall namely to be held fast in bonds Whereby it appears that professors of the Christian faith yea and Preachers also thereof are used as Malefactors See more hereof in the whole Armour of God Treat 3. part 7. On Eph. 6. 20. § 189 193 194. The duty that is here commended in these Hebrews in reference to the Apostles being in bonds is thus expressed ye had compassion of This is the interpretation of one Greek compound word whereof see § 127. and Chap. 4. v. 15. § 88. The word implyeth a sympathy or fellow-feeling of other mens miseries yea such a sympathy and compassion as may move them to succour those that are in distresse even as if they themselves were in the same distresse Of this duty see more Chap. 13. v. 3. § 27 As such compassion is to be shewed to all the members of Christs body so in speciall to Ministers of the word For he was a Minister of the word who thus sayth ye had compassion of me These are especially to be prayed for as is shewed Chap. 13. v. 18. § 153. And in the whole Armour of God Treat 3. part 7. On Eph. 6. 19 § 151. §. 129. Of persecution by spoyling of goods A Fourth branch of the exemplification of their former good course is thus set down and took joyfully the spoyling of their goods By spoyling of goods he meaneth a violent taking of them away not by common enemies of their nation but by their own country-men who in hatred of their Christian Religion entred into the houses of such as professed themselves Christians and violently took away their goods So much is implyed under the Greek word translated spoyling It is derived from a verb which signifieth to pull or take away by violence as to pull a thing out of the fire Iude v. 23. It is applyed to wolves catching sheep Joh. 10. 12. Yea to the Devils catching the word out of mens hearts Matth. 13. 19. The word of this text is applyed to Extortioners Matth. 23. 25. And Extortioners are oft called Harpies Luke 18. 11. 1 Cor. 5. 10 11. and 6. 10. For there is a ravenous kind of foule that are called Harpies which use with violence to take mens meat from their table Hereby the violent forceable and tumultuous manner of taking away the Hebrewes goods is set out to the life The word translated goods is a compound The verb signifieth to be or to subsist The participle is used to set out such a thing as a man hath as Riches Wealth or any thing else that he possesseth There is another Greek word in this verse derived from the same root translated substance In these titles the Apostle followeth the common use in calling the things of this world goods though comparatively in reference to grace and things of eternall life they be but trash and shadowes The Apostle bringeth in the spoyling of their goods as a kind of persecution The Devill herein manifested his persecuting mind when he spoiled Iob of all his goods Iob 1. 10 c. So deale the â—…dianites with the Israelites Judg. 6. 4. Well may this be accounted a kind of persecution because the goods of this world are not only for delight but for a kind of necessity our very life is preserved by them 1. It hereby appears that it is no small wrong that they do who spoyle others of their goods especially if it be for conscience sake by reason of their holy profession who are spoyled whether it be under pretence of law or by open Violence it is in Gods account persecution 2. Be moved hereby whosoever suffer in this kind patiently to beare it and to put this kind of persecution as a Jewel into the Crown of martyrdome The verb translated took is a compound of a simple verb that signifieth to take Matth. 10. 40. and a preposition that signifieth to The compound hath emphaâ—… and is commonly translated to receive Luk. 15. 2. Phil. 2. 29. Of the manner of enduring the spoyling of their goods joyfully See Chap. 3. v. 6. § 64 67. §. 130. Of the kind of reward given to such as suffer in Christs cause HItherto of the first motive to perseverance which was the former good beginning of these Hebrewes Another here followeth taken from their future reward thus set down Knowing in your selves that ye have in Heaven a better and enduring substance This in generall sheweth that Saints sufferings have their recompence ye â—…ve saith the Apostle Matth. 5. 12. 2 Cor. 4. 17. 2 Tim. 2. 12. That which is noted of salvation accompanying gâ—…od works and of the reward of faith and patience Chap. 6. v. 9. § 57 and v. 12. § 88. may be applyed to the reward of suffering That reward may be aymed at as is shewed Chap. 6. v. 18. § 149. And that reward may stand with grace is proved Chap. 8. v. 8. § 43. The particular kind of reward is here said to be substance Of the derivation See § 129. Under it is comprised all that glory which Christ hath purchased for hâ—… in heaven He calleth this glory substance in reference to those goods of this world whereof they were spoyled Men usually call the things of this world their substance Luk. 8. 3. We there translate this word which is here in this text turned goods we translate it substance But the substance here meant being of another kind not of earth but of heaven he â—…lyleth it better And because they were spoyled of their earthly substance he addeth this epithite enduring The Apostle useth this word substance to shew that Saints Recompence shall be answerable to their damage Thus may this phrase be taken God will render to every man according to his deeds Rom. 2. 6. And this whatsoever a man soweth that shall he also reap Gal. 6. 7. Luk. 6. 21. The ground hereof is Gods righteousnesse which this our Apostle doth thus emphatically set out God is not unrighteous Hereof see Chap. 6. v. 10. § 60. God will not suffer any to be losers in his cause The Apostle therefore addeth these two properties of that reward better enduring So as a Saints recompence far surpasseth his damage Every one that hath for saken 〈◊〉 or brethren or sisters c. shall receive an hundred fold and shall inherit everlasting life Matth. 19. 29. On this ground it is truly said the sufferings of this preâ—… time are not worthy to be compared with
enabled them to do things worthy of good report 2. God gave inward testimony to their souls of his approving them Acts 15. 8. 3. God caused their names and memorable acts to be registred in the everlasting Record the sacred Scriptures Men gave testimony of them both while they lived and after they were dead Such as lived in their time approved and commended them Thus was witness given to Cornelius by those that lived with him Acts 10. 22. and David had honourable testimony given to him by those that lived in succeeding ages The ground of this good report is here said to be faith By it they obtained a good report The Greek preposition IN in faith carryeth emphasâ—…s it implyeth that the ground of all that made them to have that good report which they had was in their faith I will not deny but that the preposition 〈◊〉 may here be put for By as our English doth translate it and so makes it answerable to the many evidences of faith which are set down without a preposition but implying by the case in which it is used as much as this preposition doth By faith Abel c. By faith Enoch c. so in the rest The preposition IN is in other Greek Authors also put for BY It is oft joyned with an instrument or means of effecting a thing So in Hebrew §. 7. Of the resolution of and Observations from Hebr. 11. 2. THE sum of the second verse is A Commendation of Gods antient People The parts are two 1. The persons commended Elders 2. The matter of their commendation Herein consider 1. A testimony given unto them They obtained a good report 2. The ground thereof By it namely by Faith Doctrines I. There were of old men of worth Such were the Elders here mentioned II. Worth of men had due testimony They obtained good report III. Faith especially makes men praise-worthy By it they had their good testimony IV. Faith is a Catholick doctrine The Elders from the beginning of the world had learn'd it and it is continued to these our daies §. 8. Of the meaning of Hebr. 11. 3. Through Faith we understand that the Worlds were framed by the Word of God so that things which are seen were not made of things which do appear THis verse gives another general proof of the vertue and vigour of Faith It is somewhat more general than the former The former was restrained to Elders This is so indefinitely set down as it is extended to all Believers in all ages The persons are not distinctly expressed but comprised under the first person plural of the verb thus We understand The verb translated Understand is derived from a noun that signifieth the mind Tit. 1. 15. It importeth therefore an action of the mind But in that it is here inferred upon Faith it appears that such an act is here meant as is not wrought by the strength of natural reason but by that credence which is given to the Word of God and from a perswasion of the heart concerning the truth thereof The word Faith is here indefinitely used in the dative case without any preposition at all as in the other verses following For there is a rhetorical figure whereby all the distinct commendations of faith in the several instances thereof are set down in the beginning of every clause which setteth down a new instance The word translated Worlds is the same that was used Chap. 1. v. 3. § 18. and taken in the same sense namely for all manner of Creatures Of the worlds it is here said that they were framed Of the derivation and composition of this word see Chap. 13. v. 21. § 172. It implyeth a full and perfect finishing of a thing so as there remaineth no want no defect no imperfection therein Thus much doth the Hebrew word intend in this phrase Thus the Heaven and the Earth were finished Gen. 2. 1. The means of framing the worlds is here said to be the Word of God Some by the Word of God here understand the Son of God who is called the Word Ioh. 1. 1. of whom it is also said that All things were made by him Joh. 1. 2. But there are two different terms in that and in this place used by the Penmen of the one and the other whereby they are distinguished in the Greek though not in our English So as there the Author or Efficient may be set forth here the Means of making the world The term here used was used before and applyed to the providence of God called the Word of his power See Chap. 1. v. 3. § 25. By Gods Word is here meant the manifestation of Gods Will. It is Metaphorically spoken of God and that after the manner of men who ordinarily manifest their mind and will by their word This point that the world was made by Gods word gives proof of Faith and of the vigour thereof For it may be evinced by reason that the world was made Many Philosophers have demonstrated as much by arguments fetcht from reason But that it should be made meerly by the Word of God is a point of faith This is believed because in sacred Scripture it is so revealed From that evidence of faith the Apostle inferreth this consequence So that things which are seen c. Here must be supplyed to make up the sense full and clear the principal verb in the former part of the verse as if it were thus set down So that we understand that things which are seen c. For things were not made because we believe them but because we believe that they were made by Gods word we understand that things which are seâ—… were not made of things which do appear Things seen comprize all visible things whether they be actually seen or no. This is the same word that was used § 4. It is not to be taken exclusively as if it did exclude things invisible For all things visible and invisible were created Col. 1. 16. and that of nothing But because the greatest question is about things visible and such as are seen and because there is the most direct opposition betwixt things which are seen and things which do not appear he fitly useth this phrase things which are seen Thus doth Moses exemplifie the creation of the world in and by things that are seen and these are the things which by Philosophers are accounted to be created The negative in this phrase were not made is to be referred to this verb appear as if it had been thus placed were made of things which do not appear Though they were made yet they were not made of any thing that did or could appear There was no pre-existent matter whereof they were made so as this phrase directly implyeth that the worlds were made of nothing Because the Philosopher could not by natural reason discern how any thing
and could not alwaies last but Heaven is immorable firm stable and everlasting See Chap. 13. v. 14. § 139. §. 49. Of the place made by God AS a further commendation of the foresaid City the Author of it is thus set down whose Builder and Maker is God Excellent things in 〈◊〉 Language are said to be of God As a Prince of God Gen. 23. 6. Cedars of God Psal. 80. 10. Mountains of God Psal. 36. 6. an Army of God 1 Châ—… 12. 22. This is here spoken in opposition to Cities on Earth which are made by men Such a difference was made betwixt Tabernacles Chap. 8. 4. 2. And Chap. 9. v. 11. Here are two words used which much set out the workmanship of God The former translated Builder according to the notation of a Greek word signifieth an Artist one that doth a thing according to art or artificially for it is derived from a word that signifieth Art The other word implyeth according to the notation of it a publick Workman one that so openly sets out his work as he is not ashamed thereof It is compounded of an adjective that signifieth publick and a noun that signifieth wâ—…rk The Governors among the Peâ—…oponnenses had their title given unto them from this word Both words in general intend one and the same thing yet the former may point at the excellency and perfection of the work it self the 〈◊〉 at the manifestation thereof or at Gods setting it out to be seen of Men and Angels The third Heaven which is the place of the blessed and where Christ in his humane nature now is is the place that is here said to be made by God This iâ—… it that Abraham looked for So as he looked far above Canaan Of Gods making these Heavens see Chap. 1. v. 10. § 132 134 §. 50. Of the Resolution of Hebr. 11. 8 9 10. V. 8. By Faith Abraham when he was called to go out to a place which he should after receive for an Inheritance obeyed and he went out 〈◊〉 knowing whither he went V. 9. By Faith he sojourned in the Land of Promise as in a strange Caâ—…try dwelling in Tabernacles with Isaac and Jacob the Heirs with him of the same promise V. 10. For he looked for a City which hath Foundations whose Builder and Maker is God IN these verses is set down a commendation of Abraham's Faith Here observe 1. The point described 2. The description it self v. 9. The thing described is Faith amplified by the Author or Person whose Faith it was Abraham's The description consisteth of two effects One that he went out of a place v. 8. The other that he abode in a place v. 9. In setting down the former there is expressed 1. The cause which was Gods call He was called 2. The effect it self His calling is amplified by two terms From whence and whither The term or place from whence is implyed under this phrase to go out It importeth the place where before he had lived even his own Country The term or place whither he went is set out two waies 1. Indefinitely into a place 2. More determinately in this phrase which he should after receive for an heritance Here we may observe 1. An intended possession which he should after receive 2. The kind of possession for an Inheritance The effect is 1. Generally set down in this word obeyed 2. Particularly expressed in this phrase He went out This is amplified by his absolute yielding thereto in this phrase not knowing 〈◊〉 he went In setting down the second part of the description the thing described is repeated By Faith v. 9. His abode is set forth 1. By the act it self v. 9. 2. By the motive whereby he was encited thereto v. 10. The act is set out 1. By the kind of it which was a sojourning He sojourned 2. By the place where he abode This is set out 1. By the excellency of it the Land of Promise 2. By his manner of abiding there This is 1. Generally propounded in this phrase As in a strange Country This general noteth out 1. The condition of the place while Abraham was in it strange 2. The qualification of it in this particle AS 2. Particularly expounded wherein is declared 1. His continuing there in this word dwelling 2. The kind of Mansions wherein he dwelt Tabernacles 3. The company This is manifested 1. By their names Isaac and Iacob 2. By their common title Heirs with him 3. The ground of that title Promise amplified by the like privilege of all in this particle the same The motive whereby Abraham was encited to the foresaid effects was his â—…pectation of a better place FOR v. 10. His expectation is 1. Expressed in this word He looked for 2. Amplified by the object that he looked for This is 1. Expressed under the metaphor of a City 2. Amplified two waies 1. By the stability of it in this phrase which hath Foundations 2. By the Founder of it in these words whose Builder and Maker is God §. 51. Of Observations raised out of Heb. 11. 8 9 10. I. Faith commends the best Abraham was one of the best that are registred in the old Testament and he by Faith is commended v. 8. II. God is carefull to establish his Servants in their Faith This was the end of changing the name of Abram into Abraham See Chap. 6. v. 19. § 33. III. Gods call is a Believers warrant Abraham being called of God testified his Faith as is here set down See § 36. IV. God oft calls to forsake the dearest that men here have Thus Abraham was called to leave the Land of his Nativity and his Kindred See § 38. V. Places of Idolatry are to be left This was one reason why God called Abraham from his Country See § 38. VI. God will provide for such as follow his call This is exemplified in this phrase which he should after receive See § 39. VII Gods promise may be performed in ones Posterity This is implyed under this phrase which he should after See § 40. VIII Faith believes things future For that was to come whereunto Aâ—…ham was called See § 39. IX God makes his gifts sure So is an Inheritance See § 40. X. True Faith is manifested by obedience By Faith Abraham obeyed See § 41. XI True obedience is manifested in that particular which is given in châ—… Gods charge and Abraham's obedience are set down in the same word See § 41. XII Obedience to God must be a simple or absolute obedience Abraâ—… thus yielded to follow God he knew not whither See § 41. XIII Faith makes hold out v. 9. As Abraham by faith went out of his Country so by the same faith he abides out of his Country See § 42. XIV Gods promise puts vigor to faith Because Canaan was promised therefore Abraham believes it though he could not then see how he should obâ—… iâ—… it It is therefore called the Land of Promise
See § 43. XV. Faith passeth over many difficulties They who are in a strange Land are subject to many straits yet Abraham's faith made him abide in a strange Country See § 44. XVI Believers are content with any condition The Patriarchs were content to dwell in Tents See § 45. XVII Believers can all their daies live as God appoints them Abrahâ—… dwelt in Tents till Iacob was born which was all his daies See § 46. XVIII Believers are carefull to train up their Children to their mind Abraham brought Isaac and Iacob to dwell with him in Tents See § 46. XIX Gods promise extends to Believers and their Children This is one end why mention is here made of Abraham's Son and Grandson See § 46. XX. Believers are Heirs Such were Abraham Isaac and Iacob See § 46. XXI Gods promise is the ground of that right that we have to any thing These were Heirs of promise See § 46. XXII Heaven was the hope of antient Believers v. 10. The City here described which Abraham looked for was Heaven See § 47. XXIII Heaven is a City So it is here called See § 47. XXIV Heaven is a stable place It is a place that hath Foundations See § 48. XXV The invisible Heavens were made XXVI The Heavens were Gods special workmanship Both these two laâ—… Doctrines are intended in the last clause of this verse See § 49. XXVII Hope of reward may stand with faith By faith this reward was hoped for See § 36. XXVIII Faith makes men wait The word translated looked for intends as much See § 47. XXIX Hope of Heaven makes men undergo any thing This ariseth from the inference of this verse wherein his hope of Heaven is set down upon the former verses wherein is declared what he underwent See § 47. §. 52. Of Sara and her name Heb. 11. 11. Through saith also Sara her self received strength to conceive Seed and was delivered of a Child when she was past age because she judged him faithfull who had promised THE first instance produced for the proof of the vigour faith is Sara It is the second instance after the Flood and the first of the female sex Though our English vary the first word put through instead of by yet in the Greek it is set down as all the other instances were and the Anaphora that is the same word in the beginning of every instance is here continued The faith here attributed to Sara is the same that was attributed to Abraham and others before him and therefore this copulative also is added as if he had said Sara also had such a faith though she were a Woman as the other Worthyes which were Men had There is also a pronoun of emphasis added thus her self As if he had said not her Husband onely by whose faith she might receive the blessing but 〈◊〉 self also even by her own faith received strength c. Sara was the name that was give to the Woman here spoken of but it was afterward changed by God himself In Hebrew her first name was Sarai Gen 11. 29. The last letter of that name in Hebrew which is I is a limitation and restraineth the meaning of the name The root whence that name cometh signifieth to obtain or exercise Principality Hest. 1. 22. Thence a noun which signifieth a Prince in the masculine gender Deut. 15. 1. and Princess in the seminine 1 King 11. 3. The name Sarai signifieth my Princess whereby her dignity was restrained to a Family that might so call her But God turned the name Sarai to Sarah Gen. 17. 15. The same letter N thus is added in the midst of Abraham's name is put in the end of Sarah Sarah hath all the radical letters in it and indefinitely without any limitation signifieth a Princess Hereby the Lord would shew that she should be a Mother of many People and Nations Gods own interpretations of this name giveth proof hereto for it is thus said She shall be a Mother of Nations Gen. 17. 16. So Abraham signified a Father of many Nations Gen. 17. 5. There was the same end of changing Sarai her name as there was of Abram his name for hereby God would support the faith of the one and of the other in that great promise concerning a numerous Seed and that the rather because the one was old and the other was old and barren Thus God himself helps his Children in regard of their weakness and affords means to strengthen them and their graces especially their faith in unlikely promises §. 53. Of Women proving Gods Worthyes THis instance of Sarah giveth proof that Women may be Worthyes They may be excellent and eminent in faith and other graces Besides this particular here noted of Sara other worthy things also are recorded of her As 1. She left all other her Kindred to go with her Husband Gen. 11. 31. 12. 5. she did not look back as Lots VVife Gen. 19. 26. 2. After they were come into a strange Land she went from place to place with her Husband as he saw occasion Gen. 12. 11. 20. 2. so as Abraham may be said to abide here and go thither with Sarah his VVife 3. She reverenced and obeyed her Husband 1 Pet. 3. 6. 4. She did not onely conceive bear and bring forth her Son but gave 〈◊〉 suck also Gen. 21. 7. 5. She would not suffer her Maid to be imperious or impetuous Gen. 16. 4 5. 6. She accepted her Maid upon humbling her self Gen. 16. 9 15. 7. She was zealous against the Bondwoman and her Son which God approved Gen. 21. 10 12. 8. She in her place was diligent in entertaining the Angels Gen. 18. 6. To this instance of Sarah others are added in this Catalogue as 〈◊〉 his Mother v. 23. and Rahab v. 31. and the VVomen that received 〈◊〉 dead raised to life v. 35. Both the old and new Testament are full of many instances of 〈◊〉 VVomen Histories also of all Nations and all Ages give further proof to the point 1. VVoman was created after the same image that man was Gen. 1. 27. 2. She is redeemed by the same price Luk. 1. 47. 3. She is sanctified by the same Spirit 1 Pet. 3. 5. 4. She is co-heir with man of the grace of life 1 Pet. 3. 7. 5. In all spiritual privileges she is all one as man Gal. 3. 28. Most unjust therefore and undue are the invectives of many men against the female sex as if they were the corruption of nature as if they were without souls as if they were an imperfect kind and many the like more than monstrous absurdities 2. This ministreth much comfort against that blemish which the first VVomâ—…n brought upon that Sex 1 Tim. 2. 14. yea and against the subjection and other consequences following upon the VVomans sin Gen. 3. 16. There are but two things from which VVomen
And for this end especially is an articulate and distinct speech given unto man It becomes us therefore who are informed in the mind of God and in our own condition plainly to declare to others as much and that as occasion is offered for the glory of God and good of others and to be so faithfull and constant therein as it may be said of us they declare plainly §. 71. Of seeking what we desire UPon that mean condition wherein the Patriarchs were on earth it is said that they seek a Country The word translated seek is a compound Of the emphasis thereof see Chap. 13. v. 14. § 139. It implyeth an earnest seeking and that with desire to obtain what they seek for It is attributed to Herod's seeking after Peter when he had escaped out of his clutches Act. 12. 19. It setteth out a Believers earnest seeking after that which he desireth Such was his seeking who said One thing have I desired of the Lord that I will seek after Ps. 27. 4. And again With my whole heart have I sought thee Ps. 119. 10. 1. Faith as it works assurance of attaining that which it desires so a perswasion also of the course that it taketh and means which it useth for that end And this puts life in seeking after it 2. Faith hath an holy heat in it and it adds fervour to other graces This makes Believers the more earnest in seeking till they find Surely they deceive themselves who pretend faith yet are secure and careless in seeking out that which they pretend to believe Herein lyeth a main difference betwixt the true Believer and him who onely is enlightned in the benefit of that which is to be believed They may desire that which is good for themselves but they seek it not aright as Balaam who desired to dye the death of the right coâ—… Numb 23. 10. For our better direction in that kind of seeking I will distinctly set down both the aberrations in seeking and also directions for so seeking as we may obtain Ye ask and receive not because ye ask amiss saith an Apostle Iam. 4. 3. Men use to seek amiss in the means in the matter and in the time 1. They fail in the means who use either no means or indirect means They use no means who rest upon a bare hope and a vain wish as Balaam Numb 23. 10. Or so rest upon supposed predestination as they enquire not after the way to salvation They rest in false means who use any other means than such as are prescribed in Gods Word As ignorant persons who think it enough to have a good meaning and superstitious persons who rest upon outward performances and Idolaters who trust to means of their own of other mens inventions 2. They fail in the manner who seek feignedly or carelesly They seek feignedly who either outwardly seem to seek heaven but inwardly have their hearts set upon this world namely the profits and glory thereof All hypocrites seek feignedly As a painted man is no man so an hypocritical seeking is no seekking They seek carelesly who are slothfull in seeking who do the work of the Lord negligently Jer. 48. 10. and such as are negligent in hearing and cold in prayer As good not at all as so loosly 3. They fail in the time who seek not soon enough or long enough They seek not soon enough who neglect the present opportunity See Chap. 3. v. 7. § 76. They seek not long enough who wax weary and leave off before they find what they seek See Chap. 10. v. 38. § 148. Most that miss of finding fail in one of these aberrations of seeking Directions for right seeking are such as these 1. In general that we set our selves to do something though our doing be no matter of merit yet it may be a means of obtaining our desire 2. Enquire after the right means These are in the case that we have in hand about a country principal and subordinate The principal means is Christ himself Iohn 14. 6. Subordinate means are the word and Sacraments and other divine Ordinances In these is Christ to be found 3. Seek sincerely With my whole heart have I sought thee saith he who â—…ound the Lord. Psal. 119. 10. Whatsoever you do do it heartily as to the Lord Col. 3. 23. 4. Seek with all diligence 2 Pet. 1. 10. Matth. 6. 33. See Chap. 4. v. 11. § 64. 5. Lay hold of the first opportunity See Chap. 3. v. 7. § 76. 6. Persevere in seeking till thou obtain See Chap. 3. v. 6. § 68. §. 72. Of the Country of Believers THat which the Patriarchs sought is here said to be a Countrey The Greek word is derived from another noun that signifieth a Father â—…o as it implyeth the place where our Father dwelt and where he was born It is in this respect called the land of ones nativity Gen. 11. 28. It is also put for the place where one hath been brought up Thus though Christ were born at Bethlehem in Iudea yet Nazareth where he was brought up was called his Country Luk. 4. 23 24 Yea it is put also for the place of a mans present habitation whereunto upon all occasions he hath â—…resort Thus Capernaum where Christ dwelt after he was thrust out of Nazareth was called his Country Mark 6 14. The place here intended is called a Country because it is prepared by our Father as a perpetual habâ—…ation It is expresly said to be an heavenly Country v. 16. Thereby he means Heaven it self It is here called a Countrey in opposition to the condition wherein the Patriarchs where when they sought this They were then strangers out of the land of their nativity and place of habitation They were also Pilgrims travelling to a Country They then professing themselves to be Strangers and Pilgrims did plainly declare thereby that they sought a Country They being men of understanding and of great faith give us hereby to understand that there is a Country for such as are strangers and Pilgrims on earth The substance of this point is set out by sundry other Metaphors as a Kingdom Luk 12. 32. A City v. 16. An House 2 Cor. 5. 2. A Building 1 Cor. 5. 1. An Habitation Luk. 16. 9. A place of Mansions Joh. 14. 2. An Inheritance 1 Pet. 1. 4. This God thus disposeth to shew that the condition of believers in this world is not that main end whereunto God hath ordained them this world is Christs school it is the place and time of education and for probation that we may be fitted for the City Country and Kingdom here intended 1. Knowledge hereof and faith herein is sufficient to uphold us against all the hardness and hazards that we may meet with in this world 2. It is a forcible Motive to patience contentment and other like graces Who would not be content a while having assurance of such a Country 3. This is of force to disswade
4. § 39. The Country here meant is stiled g better in opposition to that earthly Country which they left It is thus indefinitely set down better because the excellency of it cannot be expressed Wherein any Country hath an excellency therein this is better This general giveth us to understand that believers in neglecting any thing here below aim at a better These Hebrews took joy fully the spoyling of their goods knowing that they had a better substance Heb. 10. 34. Martyrs accepted not deliverance that they might obtain a better resurrection v. 35. David preferred the Law before thousands of Gold and Silver because it was better Psal. 119. 72. The like is said of Wisdom in reference to rubies Prov. 8. 11. Christ is made Wisedom to believers 1 Cor. 1. 30. And they have the Spirit of wisdom and revelation in the knowledge of Christ Eph. 1. 8 17. How preposterous is the censure of worldlings concerning believers who account believers egregious fools in that very respect wherein their wisdom is most manifested For it is an especial point of wisdome well to discern the things that are most excellent and answerably to desire them Let us herein give proof of our Faith by understanding what are the better things and by affecting them so as we may desire the better and endeavour after the better Phil. 3. 7 8. c. §. 76. Of Heaven the hope of believers THat the Apostle might plainly declare what kind of Countrey it was that they sought he thus expresseth it that is an heavenly This phrase that is is a general note of explanation whereof See Chap. 10. v. 20. § 58. In general it sheweth that ambiguous points are to be made clear and plain This word Heavenly doth distinctly shew the kind of Country Of the word translated heavenly See Chap. 3 v. 1. § 15. It is a compound and emphatical word for word it may be translated Supercelestiall above the heavens namely the visible heavens It is that place which is called the third heaven 2 Cor. 12. 2. Hereby it appeareth that heaven was the aim of antient believers Iacob expected as much Gen. 49. 18. and Iob 19. 26. and David Psal. 17. 15. In heaven is the best manifestation of Gods presence there the beatifical vision is to be enjoyed there is Christ in his human nature there is an unmixed society of Saints there is fulness of glory What can be desired that is not there A due consideration hereof would put us on to sundry duties 1. It will raise our hearts aloft and make us soar above this world Col. 3. 1 2. 2. It will conform the whole man to those in heaven Phil. 3. 10. Matth. 6. 10. 3. It will enlarge the heart to all thankfulness 1 Pet. 1. 3 4. 4. It will direct us to a wise choice of the best treasure Matth. 6. 20. 5. It will wean us from this world and make us the lesse esteem it 1 Cor. 7. 31. 6. It will support us in all losses Hebr. 10. 34. 7. It will encourage against all fears Luk. 12. 32. 8. It will keep from fainting 2 Cor. 4. 16 18. 9. It makes death welcome Phil. 1. 21. 2 Cor. 5. 1. 2 Tim. 4. 7. 10. It moderates mourning for believers departed 1 Thess. 4. 14. Of heaven the reward of Saints See Chap. 10. v. 34. § 131. §. 77. Of Gods not being ashamed of believers SO wâ—…ll did God approve of the foresaid desire of the Patriarchs as he was moved thereby to give evidence of his special respect unto them That that which follows is a recompence of the foresaid desire is evident by this illative conjunction wherefore Thereof See Chap. 3. v. 7. § 73. This particle doth oft set out an evidence of a cause as when we see trees bud we say therefore they have life or when there is a smoak in the chimney therefore there is fire Here it setteth forth a consequence of their faith they so and so believed therefore God was not ashamed of them By this it is evidenced that the faith of believers is not in vain As in sundy other particulars so in the cures which Christ wrought while he was on earth this is manifested But most of all in this which here followeth God is not ashamed to be called their God Of the word translated ashamed see Chap. 2. â—… 11. § 108. To speak according to the meaning of the word God blussheth noâ—… through shame of them as if he thought himself disgraced by them This is spoken of God after the manner of man It implyeth a joyfull acknowledgement of them as a Father of a gracious Son The negative expression is not â—…ed hath an emphasis and implyeth that their disposition was no matter of â—…ace to make God ashamed of them The like is noted of Christ that he was 〈◊〉 ashamed to call them brethren Chap. 2. v. 11. § 108. Sundry points there delivered may be here applyed §. 78. Of Gods being the special God of Believers THE evidence whereby it is manifested that God was not ashamed of them was this to be called their God The Greek is a compound Of the simple verb which signifieth to call See Chap. 3. v. 1. § 13. The preposition with which it is here compounded signifieth to or upon This compound word is oft used to set out the Surname or some title added to a mans name as Ioses who was surnamed Barnabas Act. 4. 36. and Iudas surnamed Iscariot Luk. 22. 3. Thus this title their God is a kind of Surname It implyeth that the Lord is in special manner the God of believers such are the members of his Church This special relation is applyed to God in all persons of both numbers as My God Psal. 22. 1. Thy God Psal. 50. 7. His God Num. 25. 13. Our God Psal. 48. 14. Your God Gen. 43. 23. Their God Lev. 21. 6. The God of Abraham Isaac and Iacob Exod. 3. 6. The God of Eliah 2 King 2. 14. The God of Daniel Dan. 6. 26. The God of Shadrach Meshech and Abednego Dan. 3. 28. The God of Israel Exod. 5. 1. The God of the Hebrews Exod. 5. 3. The God of the Iews Rom. 3. 29. The God of the Gentiles Rom. 3. 29. The God of Iesurun or of the Righteous Deut. 33. 26. The God of the living Matth. 22. 32. Of the special relation See Chap. 8. v. 10. § 67. This affords matter of admiration exhortation direction and consolation 1. If the Psalmist had cause to admire Gods goodness in regard of that dignity which God conferred on man at his first creation Psal. 8. 1. how much more ought we to admire this dignity In this respect said the Disciple of Christ How is it thâ—… thou wilt manifest thy self unto us and not unto the world Joh. 14. 22. In us as we are of our selves there is no more than in others it is Gods grace which
makes the difference 2. Just cause there is of exhorting one another to get assurance of this dignity It is a matter worthy our best diligence 1. It distinguisheth a true justifying Faith from all other Kinds of Faith 2. It emboldneth us to go to God in all our needs I will go to my Father saith the Prodigal Luk 15. 18. 3. It makes us rest upon God for all needful provision and protection Psal. 91. 2 3. 4. It enlargeth the heart in prayer and praise Psal. 18. 2 3. 5. Iâ—… makes us cleave to God when others fly from him Psal. 46. 5 6 7. 3. For direction Take notice of the fruits of Gods special favour to thee For God bestoweth common favours upon all of all sorts Matth. 5. 45. Yet he hath special favours for those whose God in peculiar he is as 1. All spiritual blessings Eph. 1. 3. 2. Sundry particular graces as 1. Understanding of Gods will Col. 1. 9. 2. Justifying faith Rom. 5. 1. 3. Saving hope Rom. 8. 24. 4. Brotherly love 1 Ioh. 4. 18. 5. Repentance Act. 2. 38. 6. New Obedience 7. Patience Iam. 5. 11. 3. The effects of these as Peace of Conscience Joy in the Holy Ghost Comfort in spirit All these and others like unto them proceed from the Spirit whereby we are united to Christ and so may be assured that God is our God in special 4. Nothing can minister unto a man sounder and greater comfort than this prerogative that God is his God What can such an one want What danger need he fear What good may not be expected What can more be desir'd Wherein may a man more solace himself Whereon may he be more confident On this ground we may well say Our lines are fallen to us in a fair place Psal. 16. 5 6. §. 79. Of Gods preparing a City AN evidence that God was not ashamed to be called the God of the Patriarchs is thus expressed For he hath prepared for them a City This causal a For implyeth a reason and the reason is taken from Gods care of them He was carefull to provide for them a place where they might ever be with him This also might be a reason why they sought the aforesaid heavenly Country even because God had prepared it as a City for them to abide in The verb translated prepared is derived from a noun that signifieth ready or prepared Mat. 25. 10. It implyeth a precedent act Mat. 26. 19. Ioh. 14. 2 3. Thus God is said to prepare because in his eternal counsel he did appoint it for them Mat. 20. 23. 1 Cor. 2. 9. Mat. 35. 24. This God did 1. In regard of himself to give evidence of his free grace in ordaining so great a matter for those who were not yet born and in that respect could not be imagined to deserve any thing Rom. 9. 11. Obj. It might be prepared to be bestowed on such as might afterwards merit it Answ. 1. This clean thwarts the end of Gods promise which was the glory of his grace and mercy Eph. 1. 6. Rom. 9. 15. 2. As God prepared the place so likewise the persons for whom it was prepared who are stiled Vessels of mercy which he had afore prepared unto glory Rom. 9. 23. 2. God prepared this place before hand to encourage men to walk in that way wherein they may attain to this place A reward prepared and set before one much puts him on to do what he can for attaining thereunto This encouraged Moses v. 26. yea and Christ himself Chap. 12. 2. This preparation puts us on to sundry duties 1. To enquire after this place that we may know what is prepared for us Ier. 6. 16. 2. To search after the way and means whereby we may attain thereunto Gods word is a good help herein Psal. 119. 105. 3. The way being found out to walk in it Isa. 30. 21. The two former 〈◊〉 in vain without this Luk. 12. 48. 4. To keep strait on in this way for there are divers by-paths We must therefore turn neither to the right hand nor to the left Deut. 5. 32. Heb. 1â—… 13. 5. To go on in this way well prepared and that with the whole Armour of God Eph. 6. 13 c. Wise Travellers will not go abroad without a Sword The eves and Woolves are emboldned to set upon him that hath no Weapon 6. To persevere and hold on in this way till thou come to this City otherwise thou mayst miss of it Mat. 10. 22. The place which is prepared for them is stiled a City By City is here meant â—…at heavenly Country whereof before § 76. This addeth some more emphasis There was not onely in general a Country but more particularly a City for them to be free of Heaven is stiled a City by reason of the fit resemblance betwixt it and a City whereof see v. 10. § 47. §. 80. Of the Persons for whom the heavenly City is prepared THere is a relative particle concerning the persons for whom the aforesaid City is prepared that wants not emphasis It is thus expressed for thâ—… It hath reference to those whose faith is here commended even those concerning whom it is said God is not ashamed to be called their God Thus it appeareth that Heaven is prepared for Gods peculiar people These are they whom Christ calleth a little Flock to whom it is their Fathers pleasure to give them a Kingdome Luk. 12. 32. and they whom Christ stileth the blessed of his Father The usual notes of distinction betwixt persons give further proof hereof as Elect Col. 3. 12. Heirs of salvation Heb. 1. 14. Heirs of the Kingdome Jam. 2. 5. Heirs of the grace of life 1 Pet. 3. 7. Children of the â—…surrection Luk. 20. 36. Children of the Kingdome Mat. 13. 38. Obj. Such as shall be cast out into utter darkness are also stiled Children of the Kingdome Mat. 8. 12. Answ. They are so called not in regard of their spiritual condition or disposition but meerly in regard of their seeming profession and external vocation God prepareth a place for a peculiar people to shew that what he doth towards the Children of Men he doth upon his own meer good pleasure Mat. 11. 28. Luk. 12. 32. Rom. 9. 23. 1. This doth much amplifie that great privilege of the Lords being God to a peculiar people and of that reward that followeth thereupon It is not a common privilege for all of all sorts but for them that believe This was it that enlarged Christs heart to give thanks unto God for those on whom this privilege was conferr'd Mat. 11. 28. 2. This teacheth Believers to be content with their present condition and nâ—… to envy the wealth and honours and other privileges of them for whom this City is not prepared 3. This enciteth us to give all diligence to make our Calling and Election sure If once we gain assurance that the Lord is in special
our God we may rest upon it that we have a right to this City that it is prepared for us that we are ordained to it that we shall be admitted into it and ever abide in it §. 81. Of the resolution of Heb. 11. v. 13 14 15 16. V. 13. These all dyed in faith not hâ—…ving received the promises but having seen them afar off and were perswaded of them and embraced them and confessed that they were Strangers and Pilgrims on the earth V. 14. For they that say such things declare plainly that they seek â—… Country V. 15. And truly if they had been mindfull of that Country from whence they came out they might have had opportunity to have returned V. 16. But now they desire a better Country that is an heavenly wherefore God is not ashamed to be called their God for he hath prepared for them a City THE sum of these four verses is a Commendation of the Patriarchs Hereof are two parts 1. The substance of the commendation v. 13 14 15. 2. A consequence following thereupon v. 16. The substance is 1. Propounded v. 13. 2. Confirmed v. 14 15. In propounding it are set down 1. The persons commended These all 2. The point for which they are commended which is 1. Expressed 2. Illustrated Two things are expressed 1. The kind of grace for which they are commended Faith 2. Their continuing therein in this word dyed The point is illustrated two waies 1. Negatively thus not having received the promises 2. Affirmatively and that by four effects 1. They saw the promises afar off 2. They were perswaded of them 3. They embraced them 4. They confessed their present condition Their condition is 1. Described by two metaphors Strangers Pilgrims 2. Limited in this phrase on the earth The last of the four effects is confirmed v. 14 15. wherein we have 1. The kind of argument v. 14. 2. The force thereof v. 15. The kind of argument is taken from their intendment In setting down whereof 1. Their profession is repeated in this phrase They that say such things 2. Their intendment is declared The declaration is 1. Generally hinted thus declare plainly 2. Particularly expressed In the exprâ—…ssion is noted 1. Their endeavours they seek 2. The object that they seek a Country The force of the argument consisteth in their forbearing to return This is set out by way of supposition wherein is set down 1. The kind of suppâ—…sition 2. A consequence inferred thereupon In setting down the kind we may distinguish 1. The act supposed If they had been mindfull 2. The object of that act This is 1. Generally propounded that Country 2. Particularly exemplified from whence they came out In the consequence is manifested 1. What they might have done they might have returned 2. The ground thereof they had opportunity to do it The consequence following upon their foresaid faith was a remuneration â—… 16. Here observe 1. The ground 2. The kind thereof The ground is 1. Propounded 2. Explaned In propounding the ground is noted 1. Their desire 2. The thing desired which was a Country That Country is illustrated 1. Comparatively a better namely than that which they left 2. Simply in this word heavenly The kind of remuneration consisteth of two parts 1. A special relation betwixt God and them 2. An especial provision for them In setting down the relation we may observe 1. The inference of it in this illative conjunction Wherefore 2. The substance of it This is set out 1. By the matter God is their God 2. By the manner of expressing it and that two waies 1. He is not ashamed thereof 2. He is willing to be so called The provision is set out 1. By the divine act God hath prepared 2. By the subject that is prepared a City 3. By the persons for whom for them §. 82. Of Observations raised out of Heb. 11. v. 13 14 15 16. I. Faith manifesteth her vigour in all sorts of people This general particle These all giveth proof hereunto See § 64. II. True faith fails not For Believers dye in faith See § 64. III. Believers rest on that which they enjoy not This phrase not having received the promises giveth evidence hereof See § 65. IV. Believers see things afar off So did the Patriarchs See § 66. V. True faith produceth assurance The word perswaded intends as much See § 66. VI. Faith gives evidence to that which yet is not This metaphor embraced implyes as much See § 66. VII Faith makes men not ashamed of their condition They who freely confess their condition are not ashamed of it See § 67. VIII Saints are Strangers So they are here called See § 68. IX Saints are Pilgrims Thus also are they here called See § 68. X. The mean condition of Saints is onely in this world for it is on the earth See § 69. XI A true profession is an evident declaration of ones mind Thus much doth the Apostle infer from the profession of the Patriarchs See § 70. XII Believers seek after that which they desire The Apostle inferreth this from the Patriarchs desire See § 71. XIII There is a Country for Saints who are Strangers and Pilgrims They that professed themselves Strangers and Pilgrims sought this Country See § 72. XIV Believers do not much respect things below This phrase if they had been mindfull of that Country giveth instance thereof See § 73. XV. Neglect of worldly opportunities is an evidence that the heart is 〈◊〉 set on the world Hereby the Patriarchs shewed that their heart was not set upon their earthly Country See § 74. XVI Believers aim at better things in neglecting things present By the Patriarchs neglect of their own Country the Apostle infers that they desired a better See § 75. XVII Heaven is the aim of Believers That Country which Believers of old desired is here stiled heavenly See § 76. XVIII Mans respect to God is an evidence of Gods respect to man This aâ—…seth from this illative particle Wherefore See § 77. XIX God accounteth Believers on him no disgrace unto him He is not ashâ—…med of them See § 77. XX. The Lord is in special manner the God of Believers He is called their God See § 78. XX. Heaven is a true City So it is here called See § 79. XXI Heaven is before hand prepared For God hath prepared it See § 79. XXII Heaven is prepared for a peculiar people See § 80. XXIII Believers recompence is answerable to their damage XXIV Believers recompence far exceeds their damage The Believers mentioned by the Apostle left their own Country and had another prepared for them and that other was an heavenly which was far better Of these two see Chap. 10. v. 34. § 130. §. 83. Of Gods trying Abraham Heb. 11. 17 18 19. V. 17. By Faith Abraham when he was tryed offered up Isaac and he that had received the promises offered up his onely begotten Son V. 18.
acts of his humane nature Yet there are two exceptions in this case 1. Extraordinary matters 2. Temporary Extraordinary things done by Christ and not imitable are such as these 1. His fasting fourty daies Mat. 4. 2. Indeed Moses Exod. 24. 18. and 〈◊〉 1 King 19. 8. did as much but it was by an extraordinary assistance which cannot be imitated in ordinary cases 2. Christs walking on the water Matth. 14. 25. which when Peter attempted to do he began to sink only by Christs extraordinary assistance he did the like Matth. 14. 30 31. 3. Praying all night Luk. 6. 12. though Christ called upon his Disciples in that case to pray with him yet they could not but slept Mat. 26. 40 c. 2. Temporary matters were such as belonged to the time wherein he lived as his being Circumcised celebrating the Passeover observing sundry Feasts and other Rites of the Law To these may be added occasionall matters as celebrating the Lords Supper at night in a private chamber among men only with unleavened bread and sitting as at the Passeover So his sitting while he preached Luk. 4. 20. his preaching out of a ship Luk. 5. 3. and on a mount Matth. 5. 1. These being occasioned by present circumstances do not binde us to imitate him therein but upon like occasions Quest. Wherein then is Christ to be imitated Answ. In these three cases 1. In such generall morall duties as belong to all persons at all times Such as belong to all persons are not extraordinary Such as belong to all times are not temporary 2. In such particular duties as belong to the like calling 3. In such as have the like reason and occasion for doing them 1. Generall morall duties expressed in Scripture to be done by Christ for our imitation are these 1. Meekness Matth. 11. 29. 2. Humility Matth. 11. 29. 3. Love Eph. 5. 2. 4. Forgiving wrongs Col. 3. 13. 5. Compassion Luke 10. 37. 6. Patience Heb. 12. 2. 7. Contempt of the world Hâ—…b 12. 2. 2. Particular duties which Christ did by vertue of his place and calling were such as these 1. As a Son he was subject to his parents Luke 2. 51. 2. As a Minister he was diligent Luke 8. 1. He was also faithfull Heb. 3. 2. Ioh. 7. 16. 3. As an husband of his Church he was loving to her Eph. 5. 25. 3. Things which Christ did upon common equity and may be done upon like reason and occasions were these 1. Preferring mercy before sacrifice Matth. 12. 12. 2. Avoiding danger Luk. 8. 59. 3. Refreshing himself when he was weary thirsty hungry sleepy c. Ioh. 4. â—… c. Mat. 8. 24. This sheweth how requisite it is that we acquaint our selves with the life of Christ and that for this end to be like him Herein lieth the difference betwixt sound and formall Christians All may be acquainted with the story of Christ and be able to discourse thereof but they are the sound Christians who lay it as a pattern before them Such vertues as became the Head must needs become the members They are unworthy such an Head who preferre honour riches pleasures gay apparell or any thing else before the vertues of their Heads Among other motives meditate on these to imitate Christ. 1. The excellency of the Guide 2. The perfection of the Pattern 3. The blessed issue that will follow thereupon If we be here like to our head in grace we shall be hereafter like to him in glory §. 133. Of going out of the Camp OUr Apostle giveth this particular instance wherein he would have us to imitate Christ Let us go forth unto him without the Camp This phrase Let us go forth is the interpretation of one Greek word but a compound even the same that is translated came out Chap. 3. v. 16. § 163. A double Preposition is here used as was there and implieth a like emphasis namely that we readily and throughly do what is here required The word translated Camp is the same that was used v. 11. § 127. But here it is used in another sense For Camp is here metaphorically put for the world and that in two especiall respects 1. The world is as a place of tents which were of no stability nor of long continuance 1 Cor. 7. 31. 1 Ioh. 2. 17. 2. The world is as a Camp of enemies to Saints especially Iames 4. 4. 1 Ioh. 3. 13. The world in generall compriseth under it all creatures whether places persons or other things In this sense the world is said to be made by Christ Joh. 1. 10. For all things were created by him that are in heaven and that are on earth visible and invisible Col. 1. 16. And to shew that the heavens are comprised under the world as well as the earth the plurall number is used thus He made the worlds Heb. 1. 3. and the worlds were framed c. Heb. 11. 3. In this respect the world is divided into two parts One is called this world John 12. 31. and this present world 2 Tim. 4. 10. The other is called that world Luke 20. 35. and the world to come Heb. 6. 5. This world is here below That world is above Both these by way of distinction are mentioned together thus Neither in this world nor in the world to come Mat. 12. 32. and thus Not only in this world but also in that which is to come Eph. 1. 21. It is this present world that is here meant by this metaphor of a Camp and by a Metonymy the honours promotions profits pleasures and other like allurements which are in this world These are styled the things of this world and comprised under these three titles The lust of the flesh the lust of the eyes and the pride of life 1 John 2. 15 16. that is concupiscense covetousnesse and ambition To go then out of the Camp as here intended hath respect to the minde more then to the body and to the inward affections rather then to the outward actions though these be not altogether excluded To go out of the Camp is to withdraw our minde heart and affections from the world so as not to love it 1 Joh. 2. 15. not to be conformed to it but rather transformed Rom. 12. 2. Thus the duty required doth not so much respect the place where we live as the grace of the heart As they are said to have their conversation in heaven Phil. 3. 20. whose heart and affection is on heavenly things so they are said to go out of the world whose hearts and affection are alienated from the world The grace here intended is commonly called contempt of the world whereby a mans heart is so taken off from the world as no alluâ—…ements thereof under the pretence of honour profit or delight nor any terrours thereof under the pretence of the loss of goods good name liberty or life it self can put one on to do that
Christ. It is called Christs reproach in sundry respects as 1. The union that is betwixt him and his Church The Church is that mysticall body whereof he is the head In this respect head and body are styled Christ 1 Cor. 12. 12. So as the reproach of the body or of any member thereof is the reproach of Christ himself 2. The sympathy which is betwixt Christ and every of his members He is sensible of that reproach which is cast upon any of them In this respect he said to Saul Why persecutest thou me Act. 9. 4. 3. The account which Christ hath of the reproaches of his Saints he doth account them as reproaches cast upon himself even as he did account the neglect of mercy to Saints a neglect of mercy to himself Matth. 25. 45. 4. His undertaking to revenge such reproaches and wrongs as are done to his members For he hath said Vengeance is mine I will repay Rom. 12. 19. 5. The cause of the reproach which is here meant and that is Christ himself a profession of his name a maintaining of his Gospel and holding close to his righteousness In this sense an Apostle calleth sufferings in such cases Christs sufferings 1 Pet. 4. 14. Act. 5. 41. 6. That resemblance that is betwixt the reproaches of Saints and Christ. There can scarce be laid a reproach upon a Saint which was not formerly laid upon Christ. See Chap. 12. v. 2. § 19 20 21. Many reproachfull acts were done unto him all his life long especially at the time of his death Whereof see Chap. 6. v. 6. § 42. This reference of reproach to Christ in this phrase His reproach is for limitation direction consolation and incitation 1. It affordeth a limitation in that it restraineth it to a distinct kinde of reproach which is Christs reproach It is not every kinde of reproach that can be counted a matter of glory wherein a man may rejoyce but Christs reproach I may in this case say of reproach as the Apostle doth of buffeting What glory is it if when ye be reproached for your faults ye shall take it patiently 1 Pâ—…t 2. 20. 2. It affordeth a direction in shewing how we ought to bear reproach even as Christ did for we are in this case to look unto Iesus who despised the shame Hereof see Chap. 12. v. 2. 3. It ministreth much comfort in that no other thing is done to us then what is done to our head before us Herewith doth Christ comfort his Disciples Matth. 10. 25. Iohn 15. 20. The comfort hence arising is the greater in that Christ our Head hath a fellow-feeling of our reproaches and accounts them as cast upon himself and answerably will recompense us and revenge our reproachers 4. What greater motive can we have to incite us willingly and contentedly to bear reproach then this that it is Christs reproach If honour if profit may be motives to incite us to a duty these motives are not wanting in this case What can be more honourable then to be as Christ was and if we be reproached with him here we shall enjoy with him hereafter a Crown of Glory What more honourable What more profitable I might hereupon further note the folly yea madnesse of such as reproach the Saints They think they have to do but with mean contemptible persons but it appears that they have to do even with the Lord Christ himself who can take â—…ore vengeance of them even in this world and after throw them into eternall perdition for it is Christs reproach §. 138. Of Believers having no continuing City here Verse 14. For here have we no continuing City but we seek one to come THis verse is added as a reason to enforce the former duty of going forth out of the Camp as is clear by this causall particle FOR. The reason is taken from the instability of the things of this world The reason is of great force to enforce a withdrawing of a mans heart from the world For what wise man will set his heart upon that which is uncertain and unstable The Adverb translated here is sometimes indefinitely used for a note of demonstration or admiration thus Here is the patience of the Saints here are they that keep the commandments of God Rev. 14. 12. It is also put for the time of doing a thing as Chap. 7. v. 8. § 51. and for place and this more strictly for the particular place where one is as for that place where Peter was when he said It is good for us to be here Matth. 17. 4. or more largely for the whole earth as here for it is opposed to heaven yet it may also be applied to the time of mens abode in this world A City is here put for that which is firm and stable for a City consisteth of houses which are built upon their foundations and useth to be fenced about with strong wals Thus it is opposed to a Camp which consisteth of tents which are movable That the word City is here so used is evident by this epithete continuing added to it This here implieth a present stability and an everlastingnesse therein thus our substance in heaven is called an enduring or continuing substance that is everlasting Heb. 10. 34. for such an one is the City to come which we seek The negative particle NO sheweth that there is no such City to be found here in this world In this world there is no firm and stable estate The wise man hath largely proved this in Ecclesiastes and experience of all ages hath evidenced as much How are States that seemed to be most stable clean ruined This is lively set forth in that Image which was shewed to Nebuchadnezzar in a dream Dan. 2. 31. Where is Nineveh where Babylon where Ierusalem These were strong and stately Cities in their time Soon are the things of this world removed from men witnesse Iobs case Iob 1. 14 c. and soon may men be taken from the things of this world witnesse his case whom Christ styled fool Luke 12. 20. This by the Divine providence is so ordered on these and other like grounds 1. To put a difference betwixt the things of this world and of the world to come By a like evidence doth this Apostle put a difference betwixt Christ and creatures Chap. 1. v. 11. § 139. 2. To wean us from this world and the things thereof This motive doth the Wise man use to draw mens mindes from riches Pro. 23. 5. 3. To make us the more to enquire after the things that are durable This the Apostle here exemplifieth in these words following but we seek one to come The manner of expressing this point under this Verb have further sheweth that we are in this world as pilgrims out of our Country We have here no sure dwelling place The Patriarchs of old acknowledged themselves to be strangers and pilgrims on the earth and answerably
〈◊〉 〈◊〉 Attica infleâ—…io 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the notation of this word See cha 4. v. 9. â—…â—…57 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How Christ suffered by his temptations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ himself 〈◊〉 Why Christ was tempted a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 18. A perfect transition a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The inference Due regard to all that Christ hath done for us Omnia bonuâ—… appetunt Ethic l. 1. c. 1. Not to regard him who hath done much good for us is a note of ingratitude Iuuiâ—…s in sacriâ—… Paral. lib. 3. â—…n Heb. 3. 1. Brethren here not according to flesh Brethren here in a spiritual sence How all Christians are brethren Why all brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Duties of brethren See ch 10. v. 19 §. 52. How to insinuate into anothers soul. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the derivation and notation of this Greek word See ch 2. §. 100. The Heathen in regard of that esteem which they had of their gods stiled them The holy Ghost Dan. 4. 8 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanctus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holinesse imputed Holinesse 〈◊〉 in men by the Spirit Holinesse no 〈◊〉 of boasting Why they calâ—… Holâ—… a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judge accordinâ—…â—…o proâ—… Justifie not the wicked Perverse censures Diaâ—…olicall censures The holy like God Holy fitted foâ—… glory Holiness makes the greatest difference Holiness the greatest glory in heaven Holiness the glory of Gods excellencies a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ubi gloria The profit of holiness The necessity of holiness a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spectaculum a gazing stock a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notation of this word calling a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divers acceptations of calling c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Distinct kinds of calling Externall calling Internall calling d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Authour of Saints calling a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The procuring cause b The Greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby the called are set out are passive and imply that the called are at first patienâ—… Instrumental causes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur quae supra caelos sunt ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae supcr terram Why heavenly calling a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xenoph. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 3. 17. 17. 5. 18. 12. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 3. 16. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Examination aâ—…out our calling Signs of Saints calling â—… Illumination 2. Sense of sin 3. Detestation of sinne 4. Renovation 5. Contempt of the world 7. Enduring afflictions 1. Errours confuted 2. Humiliation for the misery of the uncalled 3. Aberrations from our calling 4. Many admirable things in our calling 5. Gratulation for our calling 6. Consolation from our calling 7. Contentation arising froÌ„ our calling Our calling must be made sure 1. Walk worthy of God c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Particular virtues of him that hath called us to be shewed forth 2. Bâ—… conformable to the Word of God d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Walk as advanced to an high calling Ends of Saints calling a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speculari d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministers must call on people to consider Consideration helped 1. By meditation 2. By conference Excellencies of Christ to be considered The Scriptures set out Christ. Why Christ called Apostle Christ made known Gods will Christ immediatly called Priviledges of Christs Apostleship Hear Christ. Speciall dutieâ—… by vertue of Christs Apostleship 1. Obey 2. Beleeve 3. Reverence 4. Abide 5. Draw on others 6. Detest other doctrine 7. Seek grace 8. Depend on Christ. 9. Adhere to the truth 10. Fear Christ had the most excellent Functions in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ able to perform all a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Chap. 3. v. 15. §. 144. * See Chap. 2. v. 12. §. 117. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A fault to forbear profession a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Name Jesus most used by Jews Christ by Christians a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX Christos meos Why titles of two languages given to Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherein faithfulnesse consisteth Christs eye was on him that appointed him Why Christ had his eye on God How we may approve our selves to God Gal. 1. 10. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Arians Argument refuted b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fecit d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Father appointed the Son to his Function How the Son of God was appointed to his Function Christ to be respected as appointed of God Who not appointed of God to be Ministers of God Who appointed by God Pastors and Teachers Ministers under the Gospel Ministerial abilities Requisites for a right Ordination Efficacy a ratification of a faithful Minister Duties to such Ministers as God appoints Dâ—…ract from none Notation of Moses name a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…raxit See the Churches Conquest on Exo. 17. 9. §. 9. Who meant by house b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods people are Gods house d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moseâ—… faithfull to God and man a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How we may be faithful as Moses and Christ. Christs excellency works consideration a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Chap. 7. v. 4. §. 31. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jews that preferred Moses before Christ blinded They who prefer Moses before Christ know not the difference betwixt them
Mam. Tremel Iuu e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat dominare a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Littera scripta manet And prayer to other means a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the special relation between God and believers See chap. 11. v. 16. Sect. 7â—… a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See chap. 4. v. 9. Sect. 57. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Different applications of the knowledge here promised 1. To celestial spirits 2. To Apostles 3. To the primitive Churches 4. To the calling of the Jewes 5. To Enthusiastâ—… 6. To other graces Chald. Paraph. per â—…onath Ioseph Cox 7. To all of the new covenant 1 Comparatively 2. Respectively All Gods confederates know him Knowledge abounds under the new covenant a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vilenesse of sin Pardon of sin â—… great benâ—…fit Seek pardon 〈◊〉 sin a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the derivation of this word See Chap. â—… v. 1â—… Sect. 180. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vastavit b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propitius fuit d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 operuit e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propitiatorium f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex a primativa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sequor vel avoce Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rebellare d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sin hiâ—…ders not Gods favour All sins forgiven All sins fully pardoned How God remembers sin no more See Chap. 10. v. 18. Sect. 48. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A new form presupposeth a removall of the old b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The covenant with the Jews an old one a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d Quod antiquatur e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Senectus g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truth must be granted in that which is disputed against a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Legall rites sacred a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What the Sanctuary was Places fit for divine service c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why the Tabernacle rather then Temple Many types set out many mysteries * Isa. 43. 4. The lamps â—…vpified light The branches of the Candlestick typified ministeriall functions Knops and flowers in the Candlestick typified the beauty of the Church The graces of the Church come from Christ. Supply of grace from Christ. Snuffers typified discipline Table a type of communion Communiâ—…on Christ here Communion with Christ in heaven Put not off Christs invitation Come prepared Shittim wood a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The form of the Table Rings and barrs to carry the Table What the shew-bread signifieth Why called shew-bread a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 facierum panis b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 panes praesentes vel expositâ—…s c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The matter of the shew-bread was was flower The shew-bread of fine flower The quantity of flower The 〈◊〉 of loâ—…ves The shewâ—… 〈◊〉 the Lord. Shew-bread set in order Frankincense upon the Shew-bread Shew-bread renewed every Sabbath Shew-bread eaten in the holy place Vessels of Shew-bread a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How things are holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanâ—… Two parts of the Tabernaâ—…le a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The most holy place typified heaven Saints enter into heaven How Saints affected to heaven a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of this Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Chap. 6. v. 19. Sect. 155. The vail typified Christs flesh Difference betwixt the first and second vaile The matter of the second vail fine linnen Various colours The 〈◊〉 work-manship of the vail 〈◊〉 Exod. 26. 31. 〈◊〉 〈◊〉 〈◊〉 The use of the vail 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What Censer here meant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What was put upon the Censer Whither the Censer was carried To what end a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ornus arbor est procera fimilis Cedro Dicitur esse lignum Sitâ—…im ex quo Arca facta est inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The meaning of the name Ark. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ark typifies Christ. Christ a rich treasure The matter whereof this Ark was made b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 operio The crown about the Ark. The 〈◊〉 and bars of the Ark. The high account wherein the Ark was had Wonders wrought by the Ark. 〈◊〉 〈◊〉 the 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aâ—…ca b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Manna a type and a Sacrament Manna sets out Christs spirituall food The meaning of this word Manna a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distribuit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pâ—…tio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Manna God gave Manna Manna from heaven Manna a small grain Manna was round Manna 〈◊〉 white Manna was sweet Manna freely and plentifully giveâ—… Manna given only to Israel Manna given all the time of the wilderness Every one gathered Manna Manna gathered without the tents A set time for gathering Manna Manna was ground in a mill Manna used as God appointed Manna was eaten