Penman of this testimony 2. To the Holy Ghost who inspired David 3. To God the Father who is brought in conferring what is here affirmed 〈◊〉 his Sonne Neither of these crosse the other but all of them may stand together I take the last to be most principally intended because the Father who in the â—…mer testimony said to his Sonne Thou art my Sonne this day have I begotten 〈◊〉 saith also Thou art a Priest for ever c. Thus will these two testimonies more â—…cohere This later testimony is said to be in another place Though the word 〈◊〉 be not in the Greek yet it is well supplied For it is in another Psalm 〈◊〉 Psal. 110. v. 4. That Psalm is a Prophesie of Christ as hath been proved Chap. 1. v. 13. § 〈◊〉 In this respect the proof is the more proper In this testimony Christs Priesthood is thus expresly asserted Thou art a Priest Of Christs Priesthood See Chap 2. v. 17. § 172 173. Gods deputing Christ to that Function is here also declared For It is the Lord that saith to him Thou art a Priest Of Gods appointing Christ to be Priest See 14. § 20 24. §. 29. Of the everlastingnesse of Christs Priesthood THe everlasting continuance of Christs Priesthood is plainly set down in this phrase for ever Of the notation of the Greek word translated ever See Chap. 1. v. 8. § 108. Many points there delivered about the everlastingnesse of Christs Kingdom may be applied to the everlastingnesse of Christs Priesthood It is here evident by this testimony that Christ is an everlasting Priest he ever remaineth to exercise this Function himself This point is ost pressed by this Apostle 1â—… Chap. 7. v. 17 21 24 25 28. There were two parts of Christs Priesthood One was to offer sacrifice That iâ—… he gave Chap. 7. 27. The other to make intercession This doth he continue for ever and for this end ever remaineth a Priest Chap. 7. 25. It is necessary that the Church ever have a Priest and that such a Priest as Christ is as was shewed § 27. If Christ should cease to be our Priest who should succeed him No meer creature can go forward with that work which he hath begun The everlastingnesse of Christs Priesthood discovereth the vanity and folly of Papists about their Priests whom they account true reall sacrificing Priests What need other Priests Christ being a Priest for ever Either Christs execution of his Priesthood is insufficient which to hold is blasphemy or their Priests are altogether in vain This continuance of Christs Priesthood hath been the ground of the Churches addresse to the Throne of grace ever since the ascension of Christ into heaven and so will be as long as the world continueth For ever will this our Priest be for 〈◊〉 in things pertaining to God So long as he continueth our King to govern us so long will he continue our Priest to intercede for us We may with as much confidence still apply the sacrifice of Christ as if his blood were still trickling down His blood still speaks Heb. 12. 24. and ever will while there is any sinne of any of Gods Elect to be expiated §. 30. Of the Order of Melchisedec THe word translated Order signifieth a due and seemly disposition It is derived from a Verb that signifieth to appoint or set in order It is applied to the setting of Commanders or Officers of Warre in their places Luk. 7. 8. yea and to Gods ordaining unto eternall life Act. 13. 48. The Noun in my Text is used to set out a decent ordering of Church affairs 1 Cor. 14. 40. and a comely carriage of Christians Col. 2. 5. It here implieth that the Priesthood is a 〈◊〉 kinde of Office ordained and Ordered by him that hath power to do it It is in a like sense 〈◊〉 to Aarons Priesthood Heb. 7. 11. Hereby we are given to understand that the Priesthood here mentioned and the Priesthood of Aaron are two distinct kindes The Apostle doth here bring in this Priesthood as distinct from Aarons because there were many things in Christ which were not agreeable to the Order of 〈◊〉 as 1. Christ was a King But a King might not be of Aarons Order 2. He was of the Tribe of Iudah of which Tribe no man gave attendance at the Altar Heb. 7. 13. 3. He neither had predecessor nor successor Heb. 7. 24. but Priests after Aarons Order had both Other differences are observed by this Apostle Chap. 7. If therefore from such differences any should inferre that Christ could not be a Priest the Apostle sheweth that there was another Order of Priesthood Besides there were such infirmities and delects in the Order of Aaron as 〈◊〉 not agreeable to Christs excellency so as there must of necessity be another 〈◊〉 of Priesthood The infirmities and defects of Aarons Priesthood were these 1. That the Priest should offer for their own sinnes v. 3. 2. That they should offer beasts and birds Lev. 1. 2 14. 3. That they should oft offer the same kinde of sacrifices 4. That they should offer such sacrifices as could not make perfect Heb. 10. 1. There are but two kindes of typicall Priesthoods mentioned in Scripture 〈◊〉 are these One after the Order of Melchisedec The other after the Order of 〈◊〉 Of these two the former was many waies the more excellent Herein therefore 〈◊〉 Christ said to be after the order of Melchisedec Whatsoever was essentially belonging to a Priest in Aaron that was in 〈◊〉 truth accomplished by Christ and wherein there was any preeminent 〈◊〉 in Melchisedec's Priesthood above Aaron's therein was Christ after the 〈◊〉 of Melchisedec All these excellencies were really and properly accomplished 〈◊〉 Christ. The history of Melchisedec is set down Gen. 14. 18 19 20. This Apostle hath so distinctly and fully observed and applied to Christ 〈◊〉 thing that is expressed or by just consequence may be inferred from that Priesthood in the seventh Chapter of this Epistle as I suppose it meet to refer the 〈◊〉 of this mystery to that place In generall this may be observed that Christ was the most excellent Priest 〈◊〉 ever was Melchisedec was more excellent then Aaron Heb. 7. 4. yet was Melchisedec but a type of Christ. Therefore Christ the true Priest must needs be 〈◊〉 excellent then Melchisedec himself Sundry excellencies of Christs Priesthood as the Dignity of his person his â—…ny great undertakings and the glorious fruits and benefits flowing from 〈◊〉 have been expresly noted Chap. 2. v. 17. 1. 173 174. If the Jews had Aarons Priesthood in high account and Abraham the 〈◊〉 〈◊〉 the Jews gave tithes of all to Melchisedec and accounted himself blessed 〈◊〉 blessed of Melchisedec how should we esteem Jesus Christ and his Priesthood 〈◊〉 rest in his blessing §. 31. Of the Resolution of Heb. 5. v. 5 6 5. So also Christ glorified not himself to be made an Highpriest but he that said
out the glory of God Dan. 7. 9. and the fiercenesse of his wrath Isa. 29. 6. 2 Thes. 1. 8. and for fervor and zeal Psa. 39. 3. §. 80. Of the meaning of the 4th verse of the 104. Psalm IN regard of the divers acceptions of these words some apply them to aâ—…ry and fiery meteors as to windes and lightning thus most of the Iewish and many of our modern Expositors take these words as if we should thus translate them according to their sense Who maketh the windes his Messengers and the lightning his Ministers Thus they invert the plain order of the words putting that in the first place namely spirits or windes which in the Text is in the latter place and Angels or Messengers in the latter which are in the first The like inverting of order is in the second clause and in both places without any need Obj. In the former verse the Psalmist speaks of the windes Answ. It followeth not thereupon that he must needs speak of the windes in this verse For the scope of the Psalmist is not to treat only of the windes but to set out the magnificence of God in the variety of creatures The scope of that Psalm is in the first clause of the first verse noted in these words Blesse the Lord. The summe thereof is in these My God thou art great c. In the sequel of the Psalm he exemplifieth that summe in sundry particular great and glorious works of God He beginneth with that visible glorious work which God first made the light To which he addeth the highest visible heaven v. 2. Then he mentioneth the waters clouds and windes under the foresaid heavens v. 3. And before he descendeth lower to the earth and the things thereon he bringeth in the Angels whom God useth to do his great works in heaven and on earth v. 4. In the verses following he sets out Gods great works on the earth and waters below Thus we see how fitly the testimony quoted may according to the most plain proper literall and grammaticall sense be applied to Angels To make this the clearer the Greek Interpreters set such an article before these two words Angels Ministers as declare those other words spirits flame of fire to be attributed to them Many of the ancient Fathers acknowledge that which the Greek and last English Translators have set down to be the true literall meaning of the Psalmist and thereupon inferre that both the nature and office of those celestiall creatures is noted For the word Angel points at their office Spirit at their nature In that they are or have a being they are spirits in that they do this or that they are Angels Thus the testimony taken from the Psalmist being applied to Angels is most pertinent to the proof of the point for which the Apostle doth produce it But applied to windes and lightnings it is little to the purpose It is said that the Apostle applieth that which is spoken of windes and lightnings to Angels by way of Analogy and resemblance comparing Angels to windes and lightnings and in similitude referreth that to the invisible creatures which the Psalmist attributeth to visible Answ. 1. It is the best and safest to take the Scripture literally when the Text will well bear it 2. Similitudes are no sound proof They are usually produced rather to illustrate a point then to prove it But here the Apostle â—…iteth the testimony for a proof of the inferiority of Angels to Christ as to the like purpose he cited the former testimony out of Psa 97. 7. 3. The Apostle being guided by the same spirit that the Psalmist was was not ignorant of the true sense of the Psalmists words We ought therefore to interpret them both in one and the same sense the rather because in the letter they do punctually agree §. 81. Of Angels inferiority to Christ. THese three words made Angels Ministers import inferiority In that they are said to be made they are declared to be creatures and also to be ordered to be such as they are by him that made them which was the Sonne of God So as this relative who hath reference to this clause in the second verse By whom he made the worlds This phrase who maketh being of the present tense leadeth us to a consideration of that primary work of creation as if it were still in doing that so it might be the better heeded For things in their first doing are most regarded In like manner are the other phrases of the Psalmist in the verses going before all set down in the present tense The word maketh having relation to God intimateth two things 1. Creation For where God is said to have rested from all his works which he had made Gen. 2. 2. and to have made the heaven and the earth Rev. 14. 7. it is meant created Express mention is made of the creation of Angels Col. 1. 16. 2. Ordination or disposing things to this or that use Thus God is said to have made his Annointed the Head of the heathen Psa. 18. 43. and to have made his Saints Kings and Priests Rev. 1. 6. that is to have ordered and disposed them to such and such dignities In both these senses is this phrase he maketh here used He maketh them spirits that is he createth them spiritual substances He maketh them a flame of fire that is he ordereth and disposeth them to be as a flame of fire in doing his will â—…hat this word is here in both these senses to be taken is evident by that which in the verses following is spoken of Christ in opposition to Angels Here they are stiled messengers and Ministers But he God and King v. 8. They made but he the Lord and Maker v. 10. So as there is here noted as great a difference betwixt Christ and Angels as betwixt King and Ministers Creator and creatures The inferiority therefore of Angels to Christ is very great §. 82. Of the Title Angel THe Title Angell whereby they who are here spoken of are differenced from other sorts of creatures implieth also inferiority and subjection The Title though used in most languages is taken from the Greek tongue and according to the most proper notation of it signifieth a Messenger For it is derived from a Verb that signifieth to tell report or declare a message So alfo the Hebrew word which signifieth an * Embassadour or Messenger is put for an Angell So as in the originall Languages of sacred Scripture any kinde of Messenger is stiled Angel whether sent of God or Man The Hebrew frequently useth the word for a messenger of men and that * sent in publike employments commonly called an Ambassadour or on any other message as he that brought the evil tidings to Iob 1. 14. And Iohns Messengers Luke 7. 24. Thus may the word be expounded Act. 12. 15. where the Disciples upon a maids
righteousnesse In this illustration are two branches 1. The cause of Christs righteous dealing 2. A consequence following thereupon The cause is double Each cause is set out by a distinct affection and a distinct object The former affection is Love the latter Hatred The object of the former is Righteousnesse Of the latter Iniquity As the Affections Love and Hatred are contrary so the objects Righteousnesse and Iniquity In this respect they may well stand together and that as two causes For love of righteousnesse moves a man to deal righteously so also doth hatred of Iniquity In the consequence we are to observe 1. The manner of expressing it 2. The matter whereof it consisteth The manner is by an Apostrophe to Christ O God The matter consists of an honour done to Christ This is set out 1. By the Authour that doth him that hononr 2. By the kinde of honour done to him The Authour is God Amplified by a speciall relation to Christ His God The kinde of honour consisteth of two parts 1. Deputing Christ to a Royall Function 2. Enabling him well to manage it Both these are implied under this Metaphor Annointed with Oyl They are also both amplified by the quality and quantity of them The Quality is gladnesse The Quantity is beyond all others Above thy Fellows All these Points are amplified by an Apostrophe which runneth through the whole Testimony and is seven times expressed in these notes O Thy Thou Thee Thy is four times expressed §. 126. Of the Doctrines arising out of the 8. and 9. verses I. MOre excellent things are spoken of the Sonne of God then of Angels This particle BUT being here used in opposition to that which was before said of Angels declares as much See § 104. II. God would have the excellencies of his Sonne to be known For To the Sonne he saith namely that others might hear it and know it So Psa. 2. 6 7. Ioh. 5. 20 23. III. Christ is true God The Title God is here properly applied to him See § 107. IV. Christ is a King The Ensigns of a King Throne and Scepter are attributed to him yea an expresse mention is made of his Kingdom See § 112. Christ therefore is every way to be esteemed as a King V. Christ as King judgeth A Throne is a place of judgement 1 King 7. 7. Christ now judgeth the world Ioh. 5. 22 23. But his full and finall judgement will be at the end of the world Act. 17. 31. VI. Christ is an everlasting King See § 108 110. This Throne is for ever and ever VII Christ hath a peculiar Kingdom This relative THY is discriminative and appropriative It putteth a difference between his and others Kingdom It sheweth that this Kingdom is proper to Christ See § 112. VIII Christ orders the matters of his Kingdom as he will The Scepter attributed to Christ intendeth that as a King by moving his Scepter he manifesteth his minde and that answerably obedience is yeelded to him See § 111. IX Christ ordereth the affairs of his Kingdom most uprightly His Scepter is in that respect stiled a Scepter of rectitude See § 113. Both these are here commended in Christs example X. Righteousnesse is to be loved XI Iniquity is to be hated XII Love of righteousnesse put Christ on to deal uprightly The inference of this verse upon the former demonstrateth as much See § 115. Love of righteousnesse will put us on to do the like XIII Love of righteousnesse and hatred of iniquity go together They are here joyned together in Christ And wheresoever the one is there will be the other Righteousnesse and iniquity are so directly opposed and contrary each to another as they do in a manner force from men contrary affections See § 116. XIV God is in an especiall manner the God of Christ. See § 118. XV. God hath the power of deputing and enabling men to their Function Annointing which is here attributed to God implieth both these See § 119. XVI Christ was deputed by God to his Function XVII Christ was enabled by God well to execute his Function God that annointed him did both these They are both grounds of faith to trust in Christ and of obedience to submit to him XVIII The Spirit was in Christ. This may be gathered from the metaphor of Oyl To give a visible evidence hereof the Spirit from heaven descended like a dove and lighted upon Christ Mat. 3. 16. Hence is it that the Spirit is also communicated to beleevers For they are members of his body XIX The holy Ghost causeth gladnesse He is this Oyl of gladnesse See § 121. XX. Christ with much alacrity did and endured whatsoever he undertook See § 121. XXI The Sonne of God made himself equall to Sonnes of men They are his fellows Psa. 41. 9. 55. 13. See § 122. XXII The gifts of Christ far surpassed the gifts of all others See § 123. XXIII Christs glory may and must be declared even to himself This I gather from the Apostrophe whereof see § 106. and 125. in the end of it §. 127. Of the sit application of Psa. 102. 25. to Christ. HEB. 1. 10. And thou Lord in the beginning hast laid the Foundation of the earth and the heavens are the works of thine hands THe first particle AND being copulative sheweth that the Apostle goeth on in proving the Point in hand So as A sixth proof of Christs excellency is here produced It is taken from a divine work proper to God which is Creation The kinde of argument is as the former a divine testimony It is taken out of Psa. 102. 25. The argument may be thus framed The Creator is more excellent then creatures But Christ is the Creator and Angels creatures Therefore Christ is more excellent then Angels That Christ was the Creator is here proved That Angels are creatures was proved v. 7. See § 81. 86. Against this proof concerning Christ two things are excepted 1. That the Title Lord is not in the Hebrew Text. 2. That the Psalm out of which the proof is taken makes no mention of Christ. To the first I answer that though it be not expressed yet it is necessarily understood For this relative Thou must have an Antecedent The Antecedent in the verse immediatly before is God to whom the Prophet by an Apostrophe turneth his speech O God and in two verses before this Title Lord is twice expressed Neither is there any other Antecedent to which this relative Thou can have any shew of reference Now because the Psalmist had in the verse immediatly before named God he needed not name him again He was sufficiently understood under this relative Thou But the Apostle quoting this verse alone must to make the sense full and to shew whom he meant insert this Title Lord. This he did the rather because the LXX those ancient Greek Interpreters of the Old Testament which the Greek Churches then used as we do now the English
whereunto this hath reference it is thus set downe He brought forth bread and 〈◊〉 Gen. 14. 18. Under this word bread all needfull and usefull food is comprised In this extent is the word bread frequently used in the Scripture particularly in the Lords Prayer Matth. 6. 11. See The explanation of the Lords Prayer on the fourth petition § 81. Under this word wine is in generall meant drink but it further implyeth a kind of choyce and dainty refreshing it was not water which might have been sufficient for Souldiers but wine to cheere their spirits For wine maketh glad the heart of man Psal. 104. 15. So as he brought forth not only that which was absolutely necessary to feed them but also that which might cheer up their spirits he made them a royall feast Thus doth Iosephus a Jew who wrote the History of the Jewes set down this point He brought forth saith â—…e great abundance of such things aâ—… the season afforded This was a warrantable and a commendable act and giveth proof that Souldiers are to be succorded and rewarded This must be taken of such Souldiers as fight in a good cause Ioshuah bountifully rewarded the Reubenites and others that assisted their brethren against the Canaanites Iosh. 22. 8. It is said of Toi that he sent to salute David and to blesse him because he had fought against Hadadezer and withall he sent great presents 2 Sam. 8. 10. God himself gave the rich land of Egypt to Nebuchadnezzar because he had caused his army to serve a great service against Tyrus Ezek. â—…9 18 19. On this ground it was a custome in Israel to meet such at returned with good success from the war with tabrets with joy with instruments of musick 1 Sam. 18. 6. Judg. 1â—… 34. Sore vengeance was executed on the men of Succâ—…th and Penuel because they refused to succour Souldiers in such a case Iudg. 8. 5 c. This kind of succour as it argueth gratefulnesse for what hath been done so it gives great encouragement for the future victory useth not to be easily gotten much hazard must be undergone and great hardnesse endured for effecting it no work like unto it Such as tarry at home preceive the fruit and benefit of Souldiers paines and danger thereby their peace is maintained and they preserved from much violence and oppression which otherwise through the fury of enemies might fall upon them If incouragement is to be given to Souldiers after the war is ended much more while they are in war that they may the better hold out and not faint in their great undertakings As for those who deny to Souldiers their due and just wages and allowance they do the greatest injustice that can be The Apostle as a ruled case thus propounds this point who goeth a warfare any time at his own charges 1 Cor. 9. 7. Who better deserve their wages then Souldiers Commendable in this case is the charity of those who have built Hospitals or given revenewes or otherwise provided for such Souldiers as have been maimed in war and made thereby unable to provide for themselves §. 9. Of Kings slain in War THe time of Melchisedecs meeting Abraham is thus described returning from the slaughter c. This hath reference to Abrahams arming Souldiers and pursuing those enemies that had sacked Sodom and among others of the City had taken Lot and all that he had Gen. 14. 14 c. Melchisedecs meeting Abraham and royally entertaining him and his army after he had in a warlike manner set upon the enemies and slain them testifieth his approbation of what Abraham had doâ—…e which is further confirmed by Melchisedecs blessing him for what he had done This giveth a plain proof both of the lawfulnesse of war and also of slaying enemies 〈◊〉 warre Of these two points see the Churches Conquest on Exod. 17. 9. § 13. and oâ—… Exod. 17. 13. § 60. The parties here said to be slain are stiled Kings There were foure Kings 〈◊〉 joyned together in that army which Abraham set upon and by this text it 〈◊〉 that they were slain To confirme me the truth whereof the History it self thus saith Abraham divided himself against them he and his servants by night and 〈◊〉 〈◊〉 Gen. 14. 15. The History in generall saith that the enemies were smitten which includeth Commanders as well as common Souldiers and the Apostle who 〈◊〉 the full extent of that History expresly mentioneth the Kings themselves to be 〈◊〉 so as the greatest that be among men have no priviledge in war Bullets Arrows Swords and other warlike instruments put no difference betwixt the greatest 〈◊〉 the meanest Not only Ahab a wicked King of Israel was in wars slain with an arrow 1 King 22. 34. but also Iosiah King of Iudah one of the best Kings 〈◊〉 ever Iudah had 2 Cro. 35. 23. The flesh of Kings of Captaines and mighty 〈◊〉 〈◊〉 in this respect said to be meat for the foules of the Aire Rev. 19. 18. All that joyn in war are as members of the same body and counted by the 〈◊〉 common trespassers The greater the commanders are the more they are sought alter by the enemy and in that respect in greater danger hereupon Davids 〈◊〉 would not suffer David himself to go with them in his own person and that upon this reason Thou art worth ten thousand of us 2 Sam. 18. 3. God also doth oft take occasion in this case to punish wicked Kings as 〈◊〉 1 Kings 22. 28. Or to punish people by taking away good Kings as Iosiah 2 Kings 23. 29. Kings therefore and other great ones have just cause when they attempt war to be sure that their cause be just and weighty and to seek unto God for his protection and blessing yea and to commend their soules into his hands As in other cases so in war unto God the Lord belong the issues from death Psal. 68. 20 See tâ—…e Churches Conquest on Exod. 17. 16. § 86. They who are here said to be slaine were those who had before gotten a great victory and slaine many on the other side Gen. 14. 10. So as this giveth prooâ—… that Conquerers may soon be Conquered See the Churches Conquest on Exod. 17. 11. § 47. §. 10. Of succouring such as we are nearly related unto THe occasion which Abraham took to wage the war whereunto this hath reference was that his kinsman was taken by the enemies For it is thus expresly said when Abraham heard that his brother was taken captive he armed his traiâ—…d servants c. Gen. 14. 14. He that is stiled his brother was Abrahams brotherâ—… son Gen. 11. 27. and 14. 12. It hereby is evident that distresse of kindred is a just occasion to afford help unto them and if their distresse be captivity under an 〈◊〉 as Lots was it is a good ground to rescue them by force of armes On this groâ—…d the Reubenites Gadites and half the tribe
cruciâ—… dead and buried Indeed he arose again from the dead ascended into heaven and there ever liveth and abideth in his humane nature so as in heaven he 〈◊〉 no end of life but on earth he had From the foresaid mysteries applyed to Christ we may infer these orthodox positions 1. Christ is true God without Mother c. 2. This true God was not a made God but eternall without beginning He had neither beginning of dayes nor end of life 3. Christ was true man a son of man 4. This true God and true man is one Person even as the type Melchisedec was one For the same Person that as God was without mother was also as man without father 5. This Person God-man is High-Priest in both his natures For Melchisedec that High-Hriest was in reference to Christs humane nature without father and in reference to his divine nature without mother Most of their heresies which are mentioned Chap. 2. v. 14. § 140. are by these mysteries apparently refuted The foresaid mysteries as in the truth and properties of them they belong unto Christ who is our true High-Priest are of singular use to strengthen our faith in and about his Priest-hood For 1. Knowledge of his man-hood maketh us the more boldly and confidently to 〈◊〉 unto him he being such an one as hath experience of our infirmities and necesâ—… in himself 2. Knowledge of his God-head makes us more perfectly to relie upon him and to trust uâ—…to him For hereby we are assured that he is able to help 3. Union of his two natures in one person strengthneth our faith in his obedience death sacrifice resurrection and merit of all for hereby we are assured that he is of infinite power and that what he did and endured for us is of infinite valâ—…w and worth 4. His exercising of his Priest-hood in both natures as he was God-man maketh 〈◊〉 with greater confidence to go to him and to rest upon him and to prefer him before all others and to account him the only sufficient mediator §. 25. Of resemblances of Christ before his incarnation UPpon the forementioned priviledges the Apostle maketh this inference that Melchisedec was made like unto the Son of God This inference the Apostle bringeth in with this conjunction of opposition or discretion BUT as if he had said though Melchisedec were a true man yet in his singular prerogatives he was made like unto the Son of God The word translated made like is here only used It iâ—… a compound The simple verb signifieth to liken one thing to another Matth. 7. 〈◊〉 The preposition wherewith the verb here used is compounded signifieth TO In this composition the word signifieth to represent the very form of another thing Thus did Melchisedec in the foresaid prerogatives set out the very form and excellency of the son of God Jesus Christ is here meant by the Son of God See Chap. 1. v. 2. § 15. Hereby we see that God of old gave visible types and resemblances of his Son and that before he was exhibited in the flesh Melchisedec was a meer true man yet was he so set forth as he bare a resemblance of the Son of God In other respects Aaron and other Priests Moses and other Prophets David and other Kings were speciall types and resemblances of Christ. So were all the sacrifices and especially the Paschall Lamb 1 Cor. 5. 7. So the Ark 1 Pet. 3. 21. So the red-sea the cloud Manna and the Rock 1 Cor. 10. 2 c. and sundry other types God gave before hand such resemblances of his Son for the good of his Church in those ages even to support their faith and uphold their hope till the 〈◊〉 of time should come That when it was come they might the more readily â—…brace and receive that truth and more confidently rest upon it 1. Herein the great and good care of God over his Church is manifested For though in his unsearchable wisdome he suffered many ages to passe before his 〈◊〉 was exhibited yet he took such order for his Church that was on earth 〈◊〉 that fulnesse of time as it should have meanes to partake of the benefit of thâ—…se things which Christ should do and endure in that fulnesse of time It is therefore said of those that lived many hundred yeares before that fulnesse of time was 〈◊〉 that they did all eat the same spirituall meat and did all drink the same 〈◊〉 drink even the same that we do For by way of explanation he addeth they 〈◊〉 of that spirituall Rock that followed them and that Rock was Christ 1 Cor. 10. 3 4. In this respect it is said of Abraham that he rejoyced to see Christs day and 〈◊〉 saw it and was glad John 8. 56. The like care doth God shew over his Church even now Now that the 〈◊〉 of God is taken into heaven For we still injoy his Ministers who are in his stead 〈◊〉 us 2 Cor. 5. 20. and his Sacraments both the Sacrament of regeneration and of spirituall nourishment yea also the benefit of his promise to be amongst us 〈◊〉 18. 20. even to the end of the world Matth. 28. 20. wherefore as Saints that lived before Christ was exhibited used Priests Sacrifices and other types of Christ before be was exhibited So must we use his Ministers Sacraments and other 〈◊〉 now after he is taken from us as memorials of him §. 26. Of Christs everlasting Priest-hood prefigured in Melchisedâ—…c THe most especiall and principall thing wherein Melchisedec was made like unto the Son of God was in this that he a abideth a Priest continually In regard of the History concerning Melchisedec this is to be taken as the former points were in the former part of this verse Melchisedec is said to abide a Priest continually because the History which â—…eth him to be a Priest maketh no mention either of the beginning of his Priâ—…st hood or of the ending thereof Thus was he said before to have neither beginning of dayes nor ending of life There are two words that set forth the eternity of Christs Priest-hood in reference to the time future which is beyond all determination or end and in reference to the continuance thereof without interruption or intermission The Greek word translated abideth signifieth the continuance of a thing Matth. 11. 23. The other phrase translated continually is another then that which is before translated for ever Chap. 5. 6. This word here used is a compound Tâ—…e simple signifieth a long continuance The preposition wherewith this is compounded signifieth through Thus the word compounded with it 〈◊〉 a continuance through perpetuity so as there is no intermission no determination of the thing This applied to Christ the truth whereof Melchisedec was a type 〈◊〉 cut three points 1. That Christ was a true Priest See Chap. 2. v. 17. § 172. 2. That Christs Priest-hood continued for ever See Chap.
of that stock whereof Christ as King should descend or some will have it because the Sanhedrim or 〈◊〉 of the Jewes were of his stock and he the head thereof In the Church of Christ under the Gospell which was a spirituall Family Bishops were called by a Greek name which signifieth fathers and Arch-Bishops were called Patriarchs the chief of those fathers But when the number of Bishops and Arch Bishops increased this high title Paâ—… was restrained to four chief Arch Bishops one at Rome another at Ierusalem the third at Antioch the fourth at Alexandria In processe of time when the Emperour had his seat at Constantinople that City also had a Patriarch All these continued with a kind of equall dignity till the pride of Rome grew so 〈◊〉 as the Bishop thereof would endure no mate and thereupon had a new stile universall Pope To return to the point in hand this title Patriarch doth much illustrate the dignity of Abraham which much tendeth to the magnifying of Melchisedecs excellency in that such a Patriarch as Abraham was inferiour to him §. 33. Of Melchisedecs receiving tythes as a Superior THe particular act whereby Abrahams inferiority to Melchisedec is demonstrated is thus expressed Gave the tenth This was before set down v. 2. § 16 17. Our English useth the same words in both places but the Greek hath two distinct verbs The former properly signifyeth to distribute as was shewed v. 2. § 16. which is a part of prudence This other word signifieth to give and that freely cheerfully which is a sign of love Both of them are applyed to the same person in the same act and set out the prudence of his mind and cheerfulnesse of his spirit in what he did Thus was his act the more commendable and acceptable Commendable thorow his prudence Acceptable thorow his cheerfulnesse for God 〈◊〉 a cheerfull giver 2 Cor. 9. 7. Herein David shewed himself a son of Abraham 1 Chro. 29. 17. Let us all so do Of giving Tenths see v. 2. § 16 17. This Act of Abrahams giving a tenth to Melchisedec implyeth an inferiority in Abraham that gave the tenth and a superiority in Melchisedec who received it because the tenth was an holy tribute due to God and so it was paid by Abraham His paying it to Melchisedec sheweth that he gave it unto him as Gods Priest standing in Gods roome and in that respect greater then himself A Kings Deputy is in that respect greater then those who are under the King 1. Quest. Was this the only end of tythes to imply superiority in them that received them Answ. No There were other reasons why Levites under the Law received them for The tribe of Levi which had as great a right to a part of the Land of Caanan as any other tribe had none alotted them upon this very ground because they were to receive tenths of the people Besides they spent all their time and paines in and about those publick services which by the people were due to God As a recompence thereof they received the tenth of the people But these and other like reasons tended not in this place to the scope of the Apostle therefore he passeth them over and insisteth only on this point of inferiority in giving and superiority in taking tenths By the way we may hereby learn to have an especiall eye to what we have in hand and to passe by other matters which might otherwise hinder us therein 2. Quest. Are all that receive tenths greater then they who give them Answ. 1. In this particular as they who receive tithes receive them in Gods stead and as an homage due to God they are greater then they of whom they receive them yet not in outward estate and condition Kings were not 〈◊〉 from paying tenths yet in their outward and civill state they were superiour to Priests for Solomon a King put one high Priest out of his place for misdemeanor 〈◊〉 set another in his room 1 King 2. 35. and Hezekiah calleth Priests and Levites 〈◊〉 Sons which is a title of inferiority in them that are so stiled It was an undue consequence of Pope Boniface to infer that Popes are 〈◊〉 then Kings because Kings pay tenths unto them This Boniface was the eight of that name who was that Pope of Rome of whom 〈◊〉 was said He entred as a Fox ruled as a woolf and died as a dog The non-consequence grounded upon the Text we have in hand is 〈◊〉 these particulars 1. The Pope of Rome hath no right to take tenths of Kings of other Nations 〈◊〉 is a proud usurpation of the Pope to demand it and a slavish subjection in 〈◊〉 that yeeld it 2. Receiving of tenths implieth no superiority in civill and secular affaires 3. There is a vast difference betwixt Melchisedec and other Ministers of God 〈◊〉 receiving tithes Abraham paid tenths to Melchisedec as he was an extraordinary Priest and type of Christ and as a publick testimony of that homage he 〈◊〉 to Christ the great high Priest But tenths are payed to other Ministers for their â—…tenance 4. The foresaid argument makes no more for the Pope then for the 〈◊〉 Parson or Vicar of a Parochiall Church 5. By that argument an ordinary Parson or Vicar might be greater then the Pope for if the Pope had â—…and within the Parsonage of the meanest Parson â—…e must pay him tithes But to leave this point the main scope of the Apostle in setting forth the greatnesse of Melchisedec is to commend unto us the greatnesse of him and his Priesthood that was typified by Melchisedec and his Priest-hood that is the greatnesse of our Lord Jesus who without comparison is the greatest Priest that ever was Hereof see Chap. 2. v. 17. § 173. §. 34. Of giving the best to God THe subject Matter out of which Abraham is here said to pay the tenths is thus expressed of the spoyles The Greek word translated spoyles it is here only used in the New Testament It is compounded of two nounes the former signifieth the top or uppermost part of a thing It being applied to the finger is translated the tip thereof Luk 16. 24. It also signifieth the uttermost part of a thing and appliâ—…d to the earth it is translated the uttermost part Mark 13. 27. The other word signifieth an heap so as to joyn them together the Greek word here used being of the plurall number signifieth the tops or uttermost 〈◊〉 of heaps It is used to set forth first fruits which were wont to be taken from the tops of such heaps of fruits as were taken from the earth and laid together The tops of such heaps are commonly the best By heathen authors it is commonly taken for so much of the spoyles as were dedicated to their gods The Apostle here useth the word as fit to his purpose answerably most interpreters translate it spoyles The tenth of spoyles were given to
office were more excellent and in this priviledge of receiving tithes greater Thus we see that equality in outward condition is no bar to superiority in office nor hinderance to just rights appertaining thereunto Moses and 〈◊〉 〈◊〉 uterine brothers that came out of the same womb yet Moses was so preferr'd 〈◊〉 office before Aaron as God himself said to Moses in reference to Aaron 〈◊〉 〈◊〉 be to him instead of God Exod. 4. 16. The Israelites were to choose a King from among their brethren Deut. 17. 15. yet being King he had a superiority and â—…nity over his brethren Men who were like unto others in their nature are in regard of their function stiled gods and children of the most High Psal. 82. 6. The â—…postles were but of mean outward condition yet in regard of their function 〈◊〉 were in a high degree advanced above others Excellency Dignity Superiority and other like priviledges are not from â—…ture but from that order which God is pleased to set betwixt party and party They whom God advanceth have in that respect an excellency whatsoever their birth were instance David who though the youngest yet was advanced above 〈◊〉 his brethren Object The first-born had a dignity by their birth Gen. 4. 7. and 49. 3. So Sons of Kings and Nobles have by their birth a dignity Answ. Even all these are from that order which God hath set amongst men On this ground we are to respect men according to that place and office wherein God setteth them This may in particular be applied to Ministers whose function is not by birth The Jewes looking upon Christ as a meer and mean man 〈◊〉 and brought up amongst them did not discern either his excellent function or his eminent gifts and thereupon despised him Matth. 13. 54 55. From this evill disposition arose that Proverb A Prophet is not without honour save in his Country 〈◊〉 in his own house Matth. 13. 57. This was the pretended ground of Corah 〈◊〉 and Abirams mutiny Numb 16. 3. Great damage doth hence arise not only to â—…sters persons who are basely accounted of but also to their function which is too much disrespected It hath been an old trick of Satan thus to bring contempt upon Ministers and Ministery §. 42. Of Melchisedecs Priest-hood greater then Levi. THe main point that Melchisedec exceeded Levi is here proved in this sixt 〈◊〉 and withall the consequence of the former argument mentioned § 36. is confirmed The consequence was this If the sons of Levi in receiving tithes from their brethren were therein counted greater then their brethren then 〈◊〉 must needs be counted greater then they The confirmation of the consequence resteth on the person of whom 〈◊〉 received tithes which was Abraham the Father of Levi. For he that is greater then the Father must needs be greater then the son The former part of the sixt verse containeth a description of Melchisedec in 〈◊〉 〈◊〉 He whose descent is not counted from them which are the interpretation of this mystery without descent because his descent or pedigree was not 〈◊〉 up This phrase descent is counted is the interpretation of one Greek word which is a compound of a noun and a verb. The noun signifieth among other things â—… 〈◊〉 or pedigree or linage The verb signifieth to utter or declare or 〈◊〉 〈◊〉 So as to have ones descent counted is to have those from whom he comâ—… and who descend from him reckoned up and declared But no such thing is done of Melchisedec therefore it is said his descent is not counted This clause from them is here added to shew a further difference betwixt 〈◊〉 and the Levits Their descent was counted from Levi and from Abraham 〈◊〉 Melchisedecs from none such Or otherwise this phrase from them may indefinitely be taken as if it had been 〈◊〉 from men For he was without descent as is noted § 24. This sheweth that the right which Melchisedec had to receive tithes was by no priviledge of kindred as being one of Abrahams progenitors or predecessors but only in regard of his office meerly and simply because he was a Priest of God and in that respeâ—… hath a speciall prerogative power and dignity above Abraham And iâ—… above Abraham then much more above Levi who descended from Abraham and for this end it is again expresly mentioned that he received tithes from Abraham The issue of all is that Melchisedecs Priest-hood was greater then the Priest-hood of the 〈◊〉 and in that respect much mâ—…re was Christs Priest-hood greater and thâ—…reupon the more to be admired and with greater confidence to be rested upon See v. 4. § 31. and v. 11. § 66. §. 43. Of Melchisedecs blessing Abraham A Second argument to prove the preheminency of Melchisedecs Priest-hood is taken from an act of superiority which Melchisedec performed in reference to Abraham the Father of Levi. This act was to blesse The argument may be thus framed He that blesseth one is greater then he whom he blesseth But Melchisedec blessed Abraham therefore Melchisedec was greater then Abraham The generall proposition is cleared in the next verse The assumption which containeth the act it self is here set down Of the various acceptions of this word blessed and of the particular intendment thereof in this place See v. 1. § 12 14 15. §. 44. Of the priviledge of having promises THe person blessed is not by name expressed but thus described him that had the promises This description doth so cleerly belong to Abraham as it may easily be known that he is meant thereby for it hath reference to this phrase God made promise to Abraham Chap. 6. v. 13. This pâ—…rticiple had may have reference both to God who made the promises and so gave them to Abraham and also to Abraham himself who believed and injoyed the benefit of the promises In this respect he is said to have received the promises Chap. 11. v. 17. and to have obtained them Chap. 6. v. 15. Of this word 〈◊〉 See Chap. 4. v. 1. § 6. Of promises This description of Abraham is set down for honour sake For the Apostle setteth forth Abrahams priviledges that thereby the priviledges and dignities of Melchisedec might appear to be the greater 〈◊〉 seeing the promises were such as appertained to the whole mystical body of Christ why are they here appropriated to Abraham Answ. God was pleased to chuse Abraham as an head and Father of his Church â—… that both of that paculiar visible Church of the Jews which for many ages was severed from the whole world and also of that spirituall invisible Church the company of true believers which should be to the end of the world Rom. 4. 11. Though this honour of having the promises be here in speciall applied to â—…ham yet is it not proper to him alone but rather common to all that are of the same faith who are stiled â—…eires of promise Chap. 6. v. 17. It hereby
Abraham In a third generation Levi descended from Abraham in which respect he was in him For that which commeth out of one must needs be first in him Of this word loines and of comming out of ones loines see v. 5. § 41. This adverb of time translated yet signifieth for the most part a continuance of time as Heb. 11. 4. Abel yet speaketh that is he still continueth to speak It hath reference also to all distinctions of time as to time present thus while he yet talked Matth. 12. 46. and to the time to come Ioh. 14. 30. and to the time past Act. 21. 28. Here without question this particle hath reference to the time past and for perspicuity sake may be translated then He was then in the loines of his Father when Melchisedec met him Of Melchisedecs meeting Abraham see v. 1. § 8. §. 59. Of childrens doing what their parents do and that in their loynes LEvi is said to do what Abraham did because he was in Abrahams loines so as Parents bare in their bowels and represent the persons of all that are to come from them Not only Isaack who was Abrahams immediate Son but also Iacob his sons son yea and Levi also the son of his sons son was as the Apostle here saith in Abrahams loines and paid tithe to Melchisedec The like may be said of Aaron who was the son of the sons son of Levi. For Kohath was Levi's son Amram Kobaths son and Aaron Amrams son Exod. 6. 16 c. The like may be applied to all succeeding generations which have been and shall be to the end of the world God made this promise to Iacob Kings shall come out of thy loines Gen. 35. 11. Yet there came not Kings from Iacobs stock not Kings of Israel which are especially meant in that promise for the space of six hundred years after that This is further manifested by these metaphors wherein the extent of Gods promise was transfested Thy seed shall be as the dust of the earth Gen. 13. 16. as the stars of 〈◊〉 Gen. 15. 5. as the sand on the Sea-shore Gen. 22 17. Hereby was meant the promised seed out of which the Church should sprout yet Abraham himself had 〈◊〉 one son of that seed and that one son had but one other son and that other many sons the Grand-child had but twelve sons so as many generations succeeding 〈◊〉 after another were comprised under the seed of Abraham God in his eternall counsell hath appointed that such and such shall by 〈◊〉 come from such a stock and thereupon he accounteth them to be in that very 〈◊〉 and withall accounteth the things done by that stock to be done by all them 〈◊〉 all that time after time shall sprout from thence Hereupon as a corollary and just consequence it may be inferred that children and childrens children generation after generation stand accessary to the 〈◊〉 actions of Parents I say naturall because actions of grace are more properly the actions of Gods Spirit then our own For it is God that in that case worketh 〈◊〉 both to will and to do of his good pleasure Phil. 2. 13. All such graces are the 〈◊〉 â—… the Spirit Gal. 5. 22. This action of Levi was an action of mans common condition In regard of Gods accounting a mans posterity to be in his loynes the â—…ning against transgressors is thus enlarged I will visit the iniquity of the Fathers 〈◊〉 their children Exod. 34. 7. Object Promises also of reward upon that grace that is in Fathers is extended unto their children as well as threatning of revenge for sin Exod. 20. 5 6. Answ. True but upon a different ground The promise of reward is of 〈◊〉 grace but the threatning of vengeance is upon desert On the foresaid ground it may well be inferred that all Adams posterity did 〈◊〉 of the forbidden fruit in him Wherefore by one man sin entred into the world and death by sin and so death pussed upon all men sor that all have sinned namely in Adam And by the offence of one judgement came on all men to condemnation Rom. â—… 12 18. Herein this proverb is verified The Fathers have eaten soâ—…re grapes and the hilâ—…ens teeth are set on edge Ezek. 18. 2. Object The Jewes are blamâ—…d for using that proverb Answ. 1. They are blamed for putting sin off from themselves as if they had been punished only for their Fathers sins as they themselves in their own persoâ—… 〈◊〉 2. The foresaid proverb holdeth not in such as are true penitents neither their own nor their Fathers sins shall be laid to their charge A double instruction hence ariseth One concerning children or posterity The othâ—…r concerning parents or progenitors The former concerning children is to instract them how far they ought to ascâ—… in examining their spirituall estate and in making their confession of sin to God even to their Father and Fathers Fathers till they come to Adam A due consideration hereof will be an especiall meanes to humble our soules the more For when we shâ—…ll well weigh how to the numberlesse number of our own most â—…ctuall transgressions the sins of our fore-fathers lye upon our neck it canâ—… deeply humble us especially if we well understand the heinousnesse of Adam 〈◊〉 sin which if well considered in all the circumstances thereof will be found the greâ—…test sin thaâ—… ever was committed As Levi in Abrahams loynes by giving titâ—… testified an homage to Melchisedec so we in Adams loynes by eating the forbiddâ—…n fruit testified our homage to Satan The latter instruction concerning parents is that they be the more way and watchfull of their actions even for their children and posterity sake Because they are counted to do those things which themselves do That dammage which by our Lawes extendeth to the children and posterity of felons and traytors 〈◊〉 many that have respect to their posterity from those transgressions See mâ—…e hereof in Domest Dut. Treat 6. § 6 7. §. 60. Of the resolution and observations of Heb. Chap. 7. v. 9 10. And as I may so say Levi also who receiveth tithes paid tithes in Abraham For he was yet in the loynes of his Father when Melchisedec met him THe sum of these two verses is Levi's paying tithes in Abraham This is 1. Propounded v. 9. 2. Proved v. 10. In the proposition two points are observable 1. The manner of bringing it in thus As I may so say 2. The matter This consisteth of two Acts 1. An Act of superiority which was to receive tithes 2. An Act of inferiority Herein is laid down 1. The kind of Act He paid tithes 2. The manner of doing it in Abraham In the proof are two points Vers. 10. 1. The union betwixt parents and children A son is in the loynes of â—…is Father 2. The extent of this union unto succeeding generations This is implied under this phrase when Melchisedec met him Doctrines I. Strange phrases must
7. 23 24. Vers. 23. And they truly were many Priests because they were not suffered to â—…nue by reason of death Vers. 24. But this man because he continueth ever hath an unchangeable â—…hood IN these two verses there is a fourth argument to prove the excellency of Christs Priest-hood above the Leviticall see § 1. The argument is taken from the different condition of the one and other persons Christ ever endureth They did not so The argument may be thus framed He that ever remaineth to execute his office himself is more excellent 〈◊〉 they who are forced by death to leave their office to others But Christ ever remaineth c. And the Levites were forced by death to leave their office to others Therefore Christ was more excellent The copulative particle AND whereby these verses are knit to the former sheweth that these verses contain in generall the same matter that the former did Of the adverb translated truly see v. 5. § 37. This numerall adjective many may imply many Priests together because one was not able to perform all the offices appertaining to the Priest-hood Or it may be taken of many successively one after another because one could not ever remain in that office But as one died another must come in his room Boâ—…h these were points of infirmity and in both Christ excelled the Leviticall Priests For he alone did all that his Priest-hood required No creature afforded any assistance or help unto him And he ever liveth so as he needeth no successor The circumstances of the Text do plainly demonstrate that the latter is here especially intended For the Apostle himself rendreth this reason why they were many 〈◊〉 because they were not suffered to continue c. This phrase they were not suffered is the interpretation of one Greek word which signifieth to hinder Luk. 11. 52. or forbid Mar. 9. 38. So here they are fâ—…rbidden by death or hindred death as an injurious Lord forbids men alwayes to abide here and hinders them in their work The verb translated to continue is a compound The simple verb signifieth to remain This compound hath an emphasis which the Latine expresseth with a like composition but our English with these words abide 1 Cor. 16. 16. continâ—…e Iam. 1. 25. Death suffers them not to abide or continue on earth for ever no nor very long See § 97. §. 97. Of Priests subject to death BY the foresaid explanation of the verse it is evident that Priests under the Law were subject to death There needs no proof of the point Experience hath confirmed the truth thereof For where now are any of them Are they not all dead 1. They were Sons of Adam and therefore subject to that doom which was denounced against him Gen. 3. 19. 2. Sin was in them They brought it into the world and retained it while they lived in the world Rom. 5. 12 1 King 8. 46. Of applying this to Ministers see v. 8. § 51. Priests under the Law had a great priviledge yet it exempted them not from death neither doth any outward priviledge Do the Prophets live for ever Zacch 1. 5. Where are the Patriarks where Kings where other great ones It is appointed unto men none excepted once to die Heb. 9. 27. Should outward priviledges exempt men from death they would puffe them up too much Hezekiah having assurance of fifteen yeares continuance on earth rendred not again according to the benefit done unto him for his heart was lifted up 2 King 20. 6. 2 Chro. 3â—… 25. This may be a good warning to such as are advanced above others whether Kings Nobles Rich Magistrates Masters or others Though those Priests were as other men subject to death besides other infirmities yet that was no impediment to that function whereunto God had called them so long as God was pleased to preserve them on earth Though they were taken from among men and so as other men yet they were for men in things pertaining to God Heb. 5. 1. The like may be said of Prophets Ministers Magistrates and other sorts God who appointeth them their place giveth them power to do their work When God made Saul King he gave him another heart 1 Sam. 10. 9. When by Gods appointment there were 70. Elders chosen to assist Moses the Lord gave the Spirit of Moses unto them Numb 11. 25. God maketh able Ministers of the new Testament 2 Cor. 3. 6. This is a great encouragement to those who are deputed according to Gods word to any function It also warneth others more to consider the speciall function of men then their common condition That which is here noted of the power of death that it suffers not men to continue shewes that here is no hope of ever abiding here He that well knew this said here 〈◊〉 we no continuing City Heb. 13. 14. This is for the comfort of beleevers but for terror to the impenitent Beleevers have a better place provided for them where they shall ever be Impenitents shall have another place where they shall receive the just desert of their sinnes even easelesse and endlesse â—…orments This clause they were many Priests is a consequence following upon the foresâ—… mortality of Priests and sheweth that among men it is needfull that a success 〈◊〉 〈◊〉 Ministers be nourished for continuing Gods service To this end Governours 〈◊〉 Families succeeded one another as Isaac succeeded Abraham Afterwards 〈◊〉 〈◊〉 Priests succeeded one another As Eleazar succeeded Aaron There were after 〈◊〉 Schooles and Colledges of Prophets to train up the younger to succeed the elder 〈◊〉 they should be taken away 1 Sam. 19. 20. 2 King 2. 3 5. and 6. 2. and 22. â—… These were as nurseries Commendable in this respect is their care who have â—…rected Schooles and Colledges which ought to be continued and prayed for §. 98. Of Christs enduring ever IT was a deficiency and imperfection which was before noted of the mortaliâ—… of the Legall Priests Therefore the Apostle setteth out Christ in a contrary coâ—…tion as appears by this conjunction of opposition BUT which is 〈◊〉 so used in the Proverbs The Greek particle here translated this man is not the same that 〈◊〉 translated v. 4. § 31. It is here a single article which signifieth HE. The continuance of Christ here intended and expressed under this word â—…dureth is not to be taken as that continuance which was denyed to the Priâ—… 〈◊〉 the former verse namely here on earth For Christ did not here ever endure 〈◊〉 of a continuance where he may exercise his Priestly function and that is in 〈◊〉 The other Priests function was to be exercised on earth Of the phrase translated ever see Chap. 5. v. 6. § 29. That which is 〈◊〉 said of Christ enduring ever is to be applyed to him as he was man and mediatâ—… betwixt God and man and Priest for men in things appertaining
before God 2 King 20. 3. 3. Herein lyeth a main difference between the upright and hypocrite instance the difference betwixt Abels and Cains offering Gen. 4. 4 5. 4. That which is good is altered and perverted by failing in the manner good is thereby turned into evill and duty into sin 5. Failing in the manner makes God reject that which in the matter he requireth Isa. 1. 11. 6. God detests things commanded by himself when they are done in an ill manner Isa. 66. 3. 7. In this case he that doth the work of the Lord is accursed Ier. 48. 10. 1. This giveth just cause of examining our selves even about the good things that we do This is to be done in ordinary and extraordinary duties in publick and 〈◊〉 duties on Sabbath and other dayes in duties of piety charity justice in 〈◊〉 particular callings and other occasions If this be not thorowly done we may 〈◊〉 we have done God good service when that which is done is odious in his 〈◊〉 Isa. 58. 3. This use is the rathâ—…r to be observed because every one best knowâ—… his own failings in the manner of what he doth 1 Cor. 2. 11. 2. Upon due examination we cannot but be deeply humbled ever for our failings 〈◊〉 the manner of doing good things I know nothing which ministreth more matâ—… of humiliation to professors then this In this respect it may be said of their 〈◊〉 performances Iâ—…habod where is the glory 1 Sam. 4. 21. The glory of our 〈◊〉 hearing praying singing partaking of the Sacrament almes-deeds and 〈◊〉 duties is hereby taken away which if prophane men knew they would inâ—… over professors 3. This giveth just occasion of Abnegation and of renouncing all confidence 〈◊〉 in our best workes for we much fail therein 1 Sam. 3. 2. He well knew this 〈◊〉 said unto God Enter not into judgement with thy servant c. Psal. 143. 2. 〈◊〉 he who said We are all as an unclean thing and all our righteousnesses are as 〈◊〉 raggs Isa. 64 6. Did justiciaries well understand this it would make them 〈◊〉 down their gay Peacocks-Feathers They would not be so conceited of themâ—… as the proud Pharisee but rather as the humble Publican Luk. 18. 11 12 13. There is nothing of such force to work in us this lesson of denying our selves as a consideration of the manner of doing the good things we do This consideraâ—… would soon put an end to all conceipts of fulfilling the Law of meriting of doing workes of supererogation and sundry other proud apprehensions 4. Upon the foresaid ground be exhorted to learn as well how to do what we enâ—… as what we do God loves adverbs We were as good be ignorant of the day itself as of the manner of performing it To know what ought to be done and not to know how it ought to be done will be a great aggravation of sin 5. For well doing that which is good observe these few rules 1. Exercise thy self in Gods word diligently read it hear it and meditate on it This is an excellent help and the best that I can prescribe for Gods word doth expresly and distinctly declare both what is to be done and how it is to be done Gods word is a lamp unto our feet and a light unto our path Psal. 119. 105. 2. Think on duty before hand and endevour to prepare thy self thereto Sudden hasty rash unprepared enterprizing a sacred duty is one occasion of failing in the manner of doing it Eccles. 5. 2. 3. Consider with whom thou hast to do in all things even with him who is the searcher of the heart This will make thee circumspect in every circumstance Conceipts that we have to do with man alone makes us look only to the outward duty read 2 Cor. 2. 17 4. In penitent confessions acknowledge thy failing in the manner of doing duty Thus maist thou gain assurance of forgivenesse for former failings and be made more watchfull for the future Humble free serious confession is an especiall meanes of obtaining pardon for what is past and power against the like for the future For the former note Psal. 32. 5. For the latter Act. 19. 18 19. For both 1 Ioh. 1. 9. 5. Pray for ability even about the manner of doing duty Of our selves we are not sufficient to think any thing as of our selves 2 Cor. 3. 5. The work of the Spirit is herein especially manifested we know not what we should pray for as we ought Herein the Spirit helpeth our infirmities Rom. 8. 26. In praying for the Spirit plead Christs promise Luk. 11. 13. Unregenerate persons may pray read hear fast receive the Sacrament give almes do just acts and perform other good duties in the substance Rom. 2. 14. But none can do good in a right manner except the regenerating Spirit be in him and help him 6. For comfort in this case we must have our eye upon our Surety in whom was no failing at all Heb. 6. 26. As Iohn was comforted upon hearing that Christ could do that which none else could do Rom. 5. 4 5. so may we be comforted in the perfection of our Surety in that what he did he did in our stead and for us In regard of our impotency we have as great cause to weep as Ioâ—…n had and in regard of our Sureties perfection as good ground of comfort as he had Wherefore in all thy performances when thou appeareth before God let thine eye be fast fixed upon thy Surety §. 18. Of Gods care in giving directions for his worship THat Moses might know both what to do and how to do it a pattern was shewed him Of the Greek noun translated pattern See § 13. Of the Greek verb translated shewed and of the noun translated example thence derived See Chap. 4. v. 11. § 66. This act of shewing a pattern hath reference to God who thus said to Moses according to all that I shall shew thee c. Exod. 25. 9. Hereby God manifested his care over his Church in giving direction for the right manner of worshipping him We heard before Chap. 7. v. 14. § 76. that warrant must be had from God for divine worship God therefore is carefull to give instructions and directions thereabouts for this end God appeared of old to the Fathers by dreames visions revelations and ministry of Angels and thereby declared his will unto them After that he caused Moses to give sundry Lawes to his people and to write them down for postâ—…rity He gave also Prophets to make known his mind After all these he sent his Son who was in the bosome of his Father and declared him He also sent forth Apostles to whom he gave his Spirit and caused them not only by preaching to reveal his will but also by writing to leave it to succeeding ages The Lord well understands what ignorance folly and superstition possâ—…sseth mens soules and how all the
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
which if a man fell all he hath he shall be no looser Matth. 13. 44 4â—… 46. Well therefore might it be said God so loved the world as 〈◊〉 his only begotten Son So admirably as cannot be expressed And well might Christ say whosoever loveth Father or Mother more then me is not worthy of me Matth. 10. 〈◊〉 2. The matter whereof this Ark was made was Shittim wood and Gold Exod. 〈◊〉 1â—… 11. It is here said to be laid over with Gold Of this Shittim wood and gold 〈◊〉 12. The Greek word translated over-laid signifieth to be compassed about or covered about It is thus expressed Exod. 25. 11. Thâ—… shalt overlay it with pure gold within 〈◊〉 about shalt thou overlay it This added much to the beauty and excellency of the Ark and shewed that Christ is every way glorious and precious within and without in body and soul in his human and divine nature 3. The ornament where with it was decked was a crown or border of gold round 〈◊〉 Exod. 23. 11. This did set out the glory of Christ and the excellency of 〈◊〉 〈◊〉 where with he was adorned as hath been shewed § 12. As he was every way lovely and glorious so our hearts ought to be the more set 〈◊〉 and enamoâ—… with him â—… 〈◊〉 espâ—…ciall 〈◊〉 belonged to the Ark Rings of gold and barrs 〈◊〉 〈◊〉 〈◊〉 â—…o the Table â—… 12. They were to carry the Ark up and down They 〈◊〉 that Christ and thâ—… treasures of God laid up in him are to be preached whatsoever the Church is â—… Great was that account which was had of the Ark and that both by God 〈◊〉 〈◊〉 〈◊〉 by his people 1. God made it a most sacred representation of his presence In this respectit iâ—… stilâ—…d The Ark of God wâ—…ose name is called by the name of the Lord of hosts or 〈◊〉 which the name even the name of the Lord of hosts was called upon that dwelletâ—…â—…etween the Cherubims 2 Sa. 6. 2. Where the Ark was there was God counted present Therefore when the people removed from place to place the Ark went before them Num. 10. 33. There God promised to commune with Moses of all things which he would give him in commandement Exod. 25. 22. Numb 7. 89. Therefore Priests used to ask counsel of the Lord before the Ark which is said to be before the Lord 1 Sam. 14. 18. Where the Ark was there was a â—…it place to offer Sacrifice Iudg. 20. 26. And in solemne prayer people used to fall down before the Ark Josh. 7. 6. This typifieth Gods high account of Christ. Never was there sâ—…ch are presentation of the Father as Christ his Son Ioh. 14. 8 9. All the oracles of God come to us from Christ Ioh. 1. 18. In this respect is he called the word Joh. 1. 1. By him we ought to offer up all our sacrifices Heb. 13. 15. 2. Saints had also the Ark in high account Nothing was accounted more deer and precious unto them witnesse Davids zeal thereabouts 2 Sam. 6. 2 c. Nothing more grieved and pierced them then the loss of it 1 Sam. 4. 13 c. where the Ark was a blessing accompanied the same 2 Sam. 6. 12. When the Israelites presumed to go against the Canaanites without the Ark they were overthrown So Gods people have Christ in high account Phil. 3. 7. What joy was there at his birth Luk. 2. 10. How was the Church pierced at his loss Cant. 5. 6. God blesseth his with all spiritual blessings in Christ Eph. 1. 3. But they that are without Christ are without hope Eph. 2. 12. 6. There are three especiall wonders expresly set down to be wrought by the Ark. 1. The deviding of Iordan till the Israelites passed over from the wildernesse to Canaan and then the returning of the water to his course again Iosh. chap. 3. 4 So by Christ a way is made through the sea of this world into the celesâ—…lal Canaan Heb. 10. 20. 2. The falling down of the wals of Iericho Josh. 6. 12 c. So by Christ mighty and strong holds are cast down Eph. 2. 14. Col. 2. 15. 2 Cor. 10. 4. 3. The falling down of Dagon before the Ark and judgements executed upon the Philistines 1 Sam. 5. 4 6. So by Christ the Idols of the world fall down yea and the very devils themselves Mark 3. 11. Christ is a consuming fier to such as have him not in due account Heb. 12. 29. 7. After that the Ark had removed up and down from place to place a place of rest was sought for it 2 Sam. 7. 2. and found for it 1 King 8. 8. Thus Christ after his many travels and troubles on earth found a resting place in heaven Heâ—… 1. 3. §. 21. Of cleering this reference Wherein THe third type here set down to be in the most holy place is thus expressed 〈◊〉 golden pot that had Manna Before the mention of the said type there is an expression of the place where iâ—… was under this relative v wherein or in which There is some question about the 〈◊〉 to which this relative should have reference 1. 〈◊〉 â—…ay have an immediate reference to the Ark mentioned before for both Antecedent and relative are of the same gender number Thus it wil imply that the gâ—…lden pot and Aarons rod and the tables of the covenant were in the Ark which seemes to be contrary to these words There was nothing in the Ark save the 〈◊〉 oâ—… stone 1 Kings 8. 9. 2 Chro. 5. 10. To this it is answâ—…red that the golden pot which had Manna and Aarons rod were in the Ark before it was carried into the Temple but not then Or otherwise that they might be put into the Ark by Ieremiah or some others and all â—…id together whâ—…n they feared the distruction of the Temple Thus the seeming difference betwixt the history related 1 Kings 8. 9. and this text is taken away Others answer that this preposition in may be put for with as it is in other places So in this phrase Which is the first Commandement with promise Eph. 6. 2. the Greek is in promise 2. This phrase wherein may have a more remote reference to the Tabernacle mentioned v. 3. As if he had thus expressed it in which Tabernacle was the golden pot c. This is the fairest way of reconciling the foresaid difference for it is not probable that such things as were in the Ark in Moses his time would have been taken out â—…ither before or in Solomons time Neither is it probable that Aarons rod being a long shepheards crook or a Governours long white staffe and sprouting forth wiâ—…h blossomes and almonds could lie in the Ark besides it is said both of the pot of 〈◊〉 and also of Aarons rod that they were laid up before the Testimony Exod. 16. 34. Numbers 17. 10. meaning thereby the Ark and not in
indefinite phrase blood of others doth confirm the first difference betwixt Christ and the legal Priests Christ offered himself and with his own blood entered into heaven v. 12. § 57. and thereby procured remission of sins But the Priests offered the blood of beasts and therewith entered into an earthy Tabernacle and could cleanse no further then to the purifying of the flesh v. 13. § 75. God appointed under the law the blood of beasts because that was sufficient for the end whereunto it was appointed namely to typifie a spiritual cleansing not absolutely to cleanse by it self If the Priest himself had been slain his blood could not have purged himself or any others from sin For 1. He was a man and in that respect a sinner 2. His blood was too mean a price to redeem another Psal. 49. 7. 3. He could not have carried his own blood when he was dead 4. If a Priest should have offered himself for others who would have been a Priest For scarcely for a righteous man will one die Rom. 5. 7. 5. It would have been counted a cruel law for a Priest to shed his own blood Herein we have an evidence of Gods tender respect to man in sparing his blood Though man were ordained a Priest to typifie Christs Priest hood though man in that function were to appeare before God though he were to beare their names yea and their sins Exod. 28. 38. all which Christ did yet when it came to the shedding of his blood as Christ did his therin God spared him and accepted the blood of beasts as he accepted the Ram for Isaac Gen. 22. 13. How doth this amplifie Gods love to man who was so tender of mans blood and yet spared not his son but gave him for us to death Rom. 8. 32. There was no other meanes to redeeme man from eternall damnation therefore rather then man should perish eternally God would give his son for him On the other side this doth much aggravate the Heathenish impiety and inhumanity of such Israelites as sacrificed their children to Idols This was one of Ahaz his impieties 2 King 16. 3. God did expresly forbid it Lev. 18 21. The Prophets much complained hereof Isa. 57. 5. Ezek. 18. 20. This was one especiall cause of their captivity 2 Kings 17. 7. This also is an aggravation of the sin of murther and shedding mans blood unjustly From the main difference that is here made betwixt the Priests under the law that they every year went with blood into the holy place and Christ who did not often but once only offer himself we may infer that 1. What the Priests did was imperfect See Chap. 7. v. 27. § 112. 2. What Christ did was perfect See Chap. 7. v. 27. § 115. §. 128. Of the necessity of Christs suffering but once v. 26. IN the 26 verse A reason is rendered of the former part of the former verse that Christ did not offer himselfe often The reason is taken from the kinde of offering which was with suffering For then must he often have suffered The Argument may be thus framed If Christ offered himself often he often suffered but he hath not often suffered Therefore he offered not himselfe often It is here taken for granted that Christ offered himselfe up by suffering yea by suffering to death Phil. 2. 8. That Christs death was a suffering death is shewed Chap. 2. v. 9. § 76. The time wherein Christ was to suffer often if he had offered himselfe often is here said to be since the foundation of the world Of this phrase See Cap. 4. v. 3. § 29. The reason of this extent of time is mans sin For man sinned anon after the foundation of the world was laid And anon after man had â—…inned Christ was promised a Redeemer to free him by his blood from sin Gen. 3. 15. In this respect Chriâ—… is said to be a Lambe slaine from the foundation of the world Rev. 13. 8. The must that is here put upon the point thus then must he is in a double respect 1. In regard of Gods purpose so to redeeme man for Gods purpose must be accomplished 2. In regard of Christs undertaking He undertooke to redeeme man by satisfying Gods justice which must be by suffering By this it appears that a frequent offering of Christ is a frequent making him to suffer For there is no true offering up of Christ but by death Therefore he is fail to be a sacrifice in the latter end of this verse which according to the notation of the Greeke word signifieth a thing slaine as is shewed Chap. 8. v. 1. § 7. Iâ—… this respect offering and sacrifice are joyned together as Chap. 10. v. 12. Eph. 5. â—… Let Papists answer this in the case of their frequent offering Christ in theiâ—… masse This word of necessity must implieth a necessity of Christs death See v. 9. § 95. The force and drift of the Apostles Argument demonstrateth that Christ could not oâ—…t suffer The word once in the next Section proveth as much The Apostle expresly saith that Christ dieth no more Rom. 6. 9. So as no other suffering of Christ is to be expected Obj. The Apostle saith that there is behind of the afflictions of Christ. Col. 1. 24. Answ. Christs afflictions or sufferings are to be considered two wayes 1. In his own person which he himself suffered in his humane nature 2. In his body when the members of his mystical body do suffer as members of that body he is said to suffer with them Thus when Saul breathed out threatnings and slaughter against the Disciples of the Lord Christ saith Saul Saul why persecutest thou me Act. 9. 1 4. This kind of affliction is that which the Apostle calls the afflictions of Christ but he here speaks of his personal afflictions Christ having finished all sufferings on earth ascended to that glory which he will never leave But leave it he must if he suffer again This should make â—…s watchful against that apostasie which cannot be recovered without crucifying the Son of God afresh Heb. 6. 6. §. 129. Of Christs suffering in the end of the world THe proof of the forementioned assumption is set down in the latter part of the 26. v. thus but now once c. That which is but once done is not often done This particle of opposition but is here the note of an assumption as Chap. 2. v. 6. § 50. The Apostle that lived in the end of the world useth this word now to shew that experience gave proof that Christ had not suffered before that time He addeth this exclusive particle once to make his argument the more clear for it is here to be taken exclusively as if he had said only once and no oftner Thâ—…s it is taken v. 12. § 60. This phrase in the end of the world is an explication of this particle of time now The word translated end
what may be fit to give in charge to our posterity oâ—… to Counsell and Advise them concerning future times even after our departure especially in regard of those that are under our charge and those to whom we have any speciall relation 〈◊〉 This is a motive to such as are present at the time of the departure of such persons to give more than ordinary heed to their directions exhortations admonitions and other kinde of speeches Hereof see more in Domest Duties Treat 6. of Parents § 58. §. 120. Of Believers perswading others that which themselves believe THe first evidence of Ioseph's faith here specified is this He made mention of 〈◊〉 departure of the Children of Israel In the history this is thus expressed 〈◊〉 surely visit you and bring you out of this land c. Gen. 50. 24. Hereof 〈◊〉 was confident by reason of the express promises which God had made to 〈◊〉 〈◊〉 Gen. 15. 13 14. and 26. 3. and 46. 4. Hereby we have an instance that they who do themselves believe Gods proâ—… are carefull to perswade others of the truth of them This was the end of 〈◊〉 mention that he made of the point in hand The Greek word here used is the same that was before used ver 15. and 〈◊〉 mindful and it is also used Chap. 13. 7. and translated remember The making mention here intended is a calling to mind such a thing as should 〈◊〉 come to passe which he would have them now to take notice of and 〈◊〉 to remember The like to this is noted of Moses Deut. 31. 3. Iosh. 〈◊〉 5. 6. 1 Chron. 22. 11. 2 Chron. 20. 20. 2 Cor. 5. 11. The like is noted of other Prophets and Apostles and it is the duty and 〈◊〉 to be the practice of all Ministers yea and of other Saints 〈◊〉 apprehending the truth of God in his promises worketh in the heart a 〈◊〉 of Gods glory and love to others These graces are operative and put on 〈◊〉 to communicate to others what they know and believe themselves as Anâ—… and Philip. Iohn 1. 41 45. §. 121. Of Gods delivering his out of trouble THat whereof Ioseph here made mention was the departing of the Children of Israel By the Children of Israel are meant that numerous and holy seed which was 〈◊〉 to Abraham Gen. 15. 5. and to Isaac Gen. 26. 4. and to Iacob Geâ—… 28. 24. 〈◊〉 was also stiled Israel Gen. 32. 28. and because he was the immediate 〈◊〉 of those twelve sons which were the heads of the twelve Tribes his 〈◊〉 is mentioned and of his two names that which was the more honourable 〈◊〉 Israel The departing here intended was their freedom from a miserable bondage 〈◊〉 which those Children of Israel were pressed yea even oppressed Exod. 〈◊〉 13. So as their departing out of Egypt was a great deliverance from a miserable 〈◊〉 and it giveth instance that God will deliver his out of their troubles This is oft exemplified in time of the Iudges yea and of the Kings also and especially in the return of the Iews from the Babylonish captivity See more hereof in the Guide to go to God or Explanation of the Lords Prayer on the eighth 〈◊〉 § 188. And in the Churches Conquest on Exod. 17. 15. § 77. §. 122. Of Reserving Joseph's bones ANother evidence of Ioseph's faith is a charge that he gave concerning his bones The word which we translate gave commandement is the same that is used Chap. 9. ver 20. § 106. and translated enjoyned It implyeth a strict charge which by no means he would have omitted or neglected This hath reference to that oath which Ioseph imposed upon the Children of Israel Gen. 50. 25. It must needs therefore be a strict charge whereunto they were bound by oath A like charge with a like bond did Iacob lay upon his son Ioseph Gen. 47. 31. So as herein this pious Son imitated his pious Father as the said Father imitated his Father Isaac in blessing his Son The manner of commanding by an oath doth give warrant for requiring an oath and for taking an oath Hereof see more Chap. 6. ver 16. § 116 119. The matter which so strictly Ioseph commanded concerned his Bones namely that they should carry his bones out of Egypt Ioseph believed that God would bring the Children of Israel out of Egypt into the land of Canaan promised to their Fathers To give them assurance of his faith therein and also to strengthen their faith he giveth this charge He foresaw that they should abide in Egypt a long while yea and that they should there be much oppressed but yet he believed that they should be delivered and that in Canaan should be the continual residency of the Church There therefore he would have his bones perpetually to lye as his Predecessors desired to be buried in a cave that was in that Countrey Gen. 49. 31. He maketh mention of bones rather than of body because they were long to continue in Egypt For after Ioseph's death they there abode an hundred and forty years and after that they were forty years in the wilderness and they were also sundry years in conquering Canaan So as from the death of Ioseph to the buriall of his bones Iosh. 24. 32. might be about two hundred yeares In this time his flesh though it were enbalmed could not but be clean wasted away yet his bones might remain being kept dry In general we here see that care of ones dead corps is a fruit of faith This made Abraham so carefull of a place for the burial of his wâ—…ves and his own corps and Isaac and Iacob carefull to have their own and their wives corples buried where Abraham and Sarah's bodies were Gen. 47. 30. Hereby hope of the Resurrection of the body is nourished This warranteth a decent funeral This is promised as a blessing 1 King 14. 13. But the contrary is threatned as a curse Ier. 22. 19. 1. By this means is manifested a difference betwixt the bodies of men and beasts 2. This ministreth comfort against death both in regard of our own departure and also in regard of our friends that depart before us 3. This is the rather to be done among Gods people because their bodies while they were living were Temples of the Holy Ghost 1 Cor. 6. 19. 4. The dead bodies of believers still remain members of Christ. This therefore as a duty lieth upon surviving friends who hereby may give testimony of a good respect to their deceased friends Neerest and deerest friends have taken special care hereof as Children who have survived their Parents 1 Gen. 25. 9. And Parents that have survived their Children Luke 7. 12. And husbands Gen. 23. 4. And friends Iohn 11. 17. and 19. 39 40. Act. 8. 2. See more hereof in Domest duties Tract 5. Of Children § 45. Papists here raise a use about reserving the Reliques of Saints and ground it upon this instance about reserving Ioseph's bones
due respect to God so it must needs be acceptable to him 2. God useth to bring his Counsell to pass by means Parents care over their children and such especially as are marked by God to special imployments is a principal means to bring on Children to accomplish those works 3. This may be applyed to Parents that have Children of good capacity quick wits ready invention happy memories and other special parts whereby they are as it were stamped and sealed for special imployments They ought to be the more carefull over such both in their good education and also in fitting them to eminent and excellent callings Surely both Church and Common wealth might be furnished with worthy instruments of much good if Parents were carefull to take notice of Gods stamp in their Children and answerably to take care of their training up §. 129. Of Believers not fearing man THese words and they not afraid admit a double reference one to the words immediatly going before and so imply another reason of Moses Parentâ—… hiding him One reason was the beauty of the Child They saw he was a proper Child Another is their courage They were not afraid The copulative AND importeth a connexion of these two reasons The other reference is to the main virtue commended which is Faith Thus 〈◊〉 another effect or evidence of the faith of Moses Parents One effect was 〈◊〉 they hid their Child The other was that they were not afraid c. Thus it answereth a question namely how they durst conceal their Child so 〈◊〉 against the Kings commandement The answer is They feared not 〈◊〉 Of the notation of the verb translated Fear See Chap. 2. v. 15. § 149. â—…f the difference betwixt a fear of God and men See Chap. 3. v. 1. § 5. Of 〈◊〉 of men See Chap. 13. v. 6. § 84 c. It is the fear of men that is here meant and that an evill fear and therefore 〈◊〉 down negatively as a matter shunned not afraid That whereof they were not afraid is here stiled Commandement It is a 〈◊〉 The simple verb whence it is derived signifieth to ordain or apâ—… Act. 13. 48. The compound verb whence the word here used is derived signifieth to 〈◊〉 The word of this Text implyeth an Edict peremptorily determiâ—… set down and proclamed So as none may do against it without a severe 〈◊〉 It here hath special reference to this Cruell Edict Pharaoh charged all 〈◊〉 saying Every Son that is born yee shall cast into the river Exod. 1. 11. The King here meant was that cruell Tyrant Pharaoh King of Egypt who 〈◊〉 the Israelites worse than slaves or beasts By the foresaid Cruell Edict Phaâ—… sought utterly to put out the memory of Israel This evidence of faith that Moses Parents were not afraid of the Kings 〈◊〉 giveth proof that faith in God expells fear of man See Chap. 13. v. 6. l. 84 91. §. 130. Of not fearing evill Edicts of Kings THE subject matter whereof Moses Parents were not afraid is here said to be a Commandement But this is not so indefinitely or generally to be taken 〈◊〉 if no Commandement or Edict of men were to be feared but it hath reference 〈◊〉 the forementioned Commandment which was an evill cruell and bloody Commandement So as evill Edicts are not to be feared nor through fear to be 〈◊〉 unto No though they be the Edicts of the highest on earth For who 〈◊〉 than a King in his dominion and what straiter bond can lye upon a subject than a publick Edict or Proclamation of a King From these two circumstances of the straitness of the charge and greatness of 〈◊〉 person that gave it the pattern of Moses Parents in not fearing it giveth 〈◊〉 that the straitest Edicts of the greatest on earth being evill are not to 〈◊〉 yielded unto And as the not yielding hereunto is produced as an evidence of 〈◊〉 it gives proof that a true believer will not yield in such a case Take for 〈◊〉 proof hereof Ionathans denying to bring David to Saul 1 Sam. 20. 31 3â—… And Daniels three companions refusing to yield to the Idolatrous Edict of 〈◊〉 Dan. 3. 16. c. and of Daniel himself who notwithstanding a contrary Edict of the King and Princes of Persia prayed to his God Dan. 6. 10. The former refused to bow to an Idoll upon the Kings Edict The latter would not forbear to call upon God though it were against the Kings Edict 〈◊〉 of them were afraid of the Kings Commandement Believers know which all of us ought to know that there is a straiter Edict and an higher Lord whereunto we are more bound than to any Edict or Lord on earth The Apostles laid down this as a duty We ought to 〈◊〉 God rather than men Act. 5. 29. Yea so equal and agreeable to the light of Nature is this point as the Apostles refer it to the very judgment of those who would have had them done otherwise Thus Whether it be right in the sight of God to hearken unto you more than unto God Iudge yee Act. 4. 19. This difference betwixt God and man doth Ioseph press against his Mistresses temptation How can I do this great wickedness and sin against God Gen. 39. 9. 1. Most undue are the pretences which many bring for justifying evill acts as The King commands it It is my masters charge My Father will have me do it and such like All these and other like pretences savour too rankly of Adams cursed folly who made this pretence for his sin against God The woman whom thou gavest to be with me she gave me of the tree and I did eat Genes 3. 12. 2. Well weigh what is commanded by superiours observe whether they be against Gods command or no if yea be not afraid of the Commandement let it not move thee See more hereof in Domest duties Treat 3. § 51 63. and Treat 5. § 37. and Treatise 7. § 38. 3. Take an invincible resolution to hold close to God and not to transgress his Commandement for any mans commandement There is no comparison betwixt God and man See more hereof Chap. 13. v. 6. § 86. §. 131. Of the Resolution of and Observations from Hebr. 11. 23. By faith Moses when he was born was hid three months of his Parents because they saw he was a proper Child and they not afraid of the Kings Commandment THIS verse in sum declareth Faiths vigour Hereof are two parts 1. A description of the parties 2. A declaration of the kinds of proofs The parties are described by their relation to their son Moses Parents The proofs of their faith are two effects The former is 1. propounded 2. confirmed In propounding the effect is noted 1. Their act 2. the reason thereof Their act was their hiding of their child amplified by the time The time is set forth two wayes 1. By the beginning when he was born 2. By the
one 〈◊〉 to another Of the simple verb which signifieth to see we have spoken on Chap. 2. 1. 9. § 72. And there shewed how it is sometimes properly used for seeing with 〈◊〉 eye of the body and sometimes metaphorically for seeing with the eye of the soul. This compound is here to be taken Metaphorically for the sight of the soul. Thus a like word of the same signification is used in the next verse and applyed to that which is invisible To see him who is invisible must needs be meant of a Metaphâ—…rical and spiritual sight In setting down this sight there are two prepositions one signifieth from with which this verb is compounded The other signifieth to and is joyned by way of reference unto the recompence of reward These two prepositions From To imply two terms of motion One from which one turneth The other to which he turneth It importeth a remooving of the eye from one object to an other Hereby the mind of Moses is excellently set out he turned his mind and heart from the honours pleasures and treasures of Egypt and fixed them upon the honors pleasures and treasures of Gods Church here on earth and of his Church above in heaven Thus was he moved to prefer these before those This act of Moses in having respect to the recompence of reward is here approved and it demonstrateth that respect may be had to reward See more hereof Chap. 6. v. 18. § 149. The inference of this act of Moses as a reason of that which he did before namely that he suffered affliction with the people of God and refused to be callad the Son of Pharaohs daughter and esteemed the reproach of Christ greates riches than the treasures of Egypt giveth proof that respect to reward maketh a Believer deny any thing or endure any thing as those Hebrews suffered afflictions and took joyfully the spoiling of their goods Hebr. 10. 33 34. They know that God can and will abundantly recompence all This sheweth one reason why so little is done and endured for Christ. Men do not look from that which is present to that which is to come They consider not the recompence of reward Let us therefore acquaint our selves therewith and oft meditate thereon and duely weigh who is the rewarder and what is the reward both for the greatness and also for the continuance thereof then shall we know that our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory 2 Cor. 4. 17. This is it that will make us stedfast unmoveable always abounding in the work of the Lord 1 Cor. 15. 58. §. 147. Of Moses forsaking Egypt Hebr. 11. 27. By faith he forsook Egypt not fearing the wrath of the King for he endured as seeing him who is invisible ONe evidence of Moses Faith was his contempt of the world manifested by refusing honour v. 24. Pleasures v. 25. and Treasures v. 26. Another evidence is here set down in this verse which was an undaunted spirit in not fearing the wrath of a King A proof of this evidence is premised in this phrase He forsook Egypt This is here made a fruit of faith By faith he did it As he refused honour pleasure and wealth by faith so by the same faith he shewed himself to be of an invincible courage The word translated forsook is the same that is used Chap. 4. v. 1. § 7. and translated left Thereof see more in that place Concerning his forsaking Egypt the Scripture mentioneth two times betwixt which fourty years passed Act. 7. 30 One when he fled into Midian Exod. 2. 15. The other when he led the People of Israel out of Egypt into the wilderness Exod. 12. 31 c. Interpreters differ about the time which should be here meant Both antient and modern Expositors apply it to the former namely his flying out of Egypt to Midian Their reasons are these 1. The order of setting down this point by the Apostle For the other leaving of Egypt was after the Passeover v. 28 29. 2. The emphasis of the word forsook which implieth a flying from Egypt as a banished man 3. The other departure out of Egypt is set down by the Apostle in another place v. 29. therefore it cannot be here intended Many of our later Expositors apply this to the latter forsaking of Egypt Their reasons are these 1. Moses then so forsook Egypt as he never returned to it again â—… Then was the Kings wrath most incensed against him â—… Then he shewed greatest courage against the Kings wrath To take up this difference I see no necessity to oppose one against the other â—… At both times great faith was manifested yea and an undaunted spirit â—… At both times he did forsake Egypt â—… The wrath of the King was at both times incensed against him For at first 〈◊〉 to slay Moses Exod. 2. 15. At the second time he charged Moses to see his face no more threatning 〈◊〉 if he saw him again Exod. 10. 29. 〈◊〉 At the first it is said that Moses sled from Pharaoh Exod. 2. 15. 〈◊〉 cannot be accounted a matter of courageâ—… but rather of prudence that he 〈◊〉 used a means to avoid danger Answ. That prudence may stand with courage Where Christ again and an shâ—…reth up his disciples not to fear man he adviseth them to sly from Ciâ—… City when they are persecuted Matth. 10. 23 26. So as a wise avoiâ—… of danger may stand with good courage Christ himself did oft keep himâ—… danger Luk. 4. 30. Iohn 8. 59. 〈◊〉 his courage appeared that he maintained the cause of his Countreyâ—… and slew an Egyptian in the quarrel which he well knew could not but 〈◊〉 the King This evidence of faith that Moses forsook Egypt wherein he had such hoâ—… and wealth and freedom as he enjoyed in Egypt giveth proof that faith 〈◊〉 put on a man to forsake any place This made Abraham leave his native 〈◊〉 v. 8. So did Ruth Ruth 1. 16. Faith assures a Christian of a better 〈◊〉 than that which is left in Gods cause v. 16 35. Hereby we may discern a true faith if being born and brought up in an Idolaâ—… or prophane place where honours pleasures and treasures may be enjoyed 〈◊〉 conscience â—…ake we forsake that place surely we have a good faith §. 148. Of not fearing the wrath of a King 〈◊〉 a proof as was given of the faith of Moses Parents that they were not aâ—… of the Kings Commaddement is here given of the faith of Moses himself 〈◊〉 〈◊〉 the wrath of the King Here the point is set out with much emphasis 〈◊〉 1. Men use to be most feared when their choler is stirred up and wrath enâ—… wrath makes men seek the greatest revenge Yet Moses did not in such a 〈◊〉 fear â—… The wrath of a King useth to be more feared than the wrath of other 〈◊〉 and that
by reason of his supreme authority and of his power to work the 〈◊〉 mischief The Kings wrath is as the roaring of a Lion Prov. 19. 12. And 〈◊〉 of death Prov. 16. 14. Thâ—…s then the courage of Moses is amplified by a gradation 1. He feared not man 2. He feared not the greatest of men a King 3. He feared not that which most affrights men the wrath of a King It was his faith in God that expelled this fear of man 〈◊〉 greatest fears affright not believers for what cause of greater fear could 〈◊〉 be than the wrath of such a King as Pharaoh was See more hereof ver 23. â—… 〈◊〉 §. 149. Of a Believers remaining invincible TO shew that it was no blockish stupidity nor obstinate impudence that 〈◊〉 such a resolution in Moses as not to fear the wrath of the King the 〈◊〉 thereof is thus rendred for he endured as seeing him who is invisible The argument is taken from the difference betwixt God and man for this phrase who is invisible is a description of God The argument then may be thus framed He that can see him that is invisible will not fear the wrath of a 〈◊〉 King But Moses saw him that was invisible Therefore he would not fear c. In setting down this reason There is another act of Moses thus expressed He endured This verb is derived from a noun which signifieth strength power courage so as the word of this text endured implyeth that Moses continued resolute and unmoveable he was no whit daunted but retained aâ—… invincible courage By this we see that a true and sound faith makes the Believer invincible so as no cause of human fear will daunt him He that said even in reference to God Though he stay me yet I will trust in him had such an invincible spirit Iâ—…b 13. 15. So in reference to man had Daniels three Companions Dan. 3. 17. This is to the life expressed by him that said In all these things we are more thaâ—… Conquerors through him that loved us For I am perswaded that neither death nor life nor Angells c. shall be able to separate us from the love of God Rom. 8. 37. c. True faith never faileth but retaineth a perpetual vigor and thereupon it maketh men endure and remain invincible Here behold the reason of mens fainting upon violent opposition and of shrinking in their heads through continuance of such opposition They either have not or exercise not faith as they should They acquaint not themselves with the grounds of faith which are Gods properties promises and performances If thou faint in the day of adversity thy strength is small Prov. â—…4 10. The day of adversity is the time to act faith if then a man faint when he should most manifest his faith there may be just suspition of the truth or at least of the vigor of his faith §. 150. Of believers seeing God THE ground of Moses enduring as he did is thus set down as seeing him who is invisible Of the word translated seeing see Chap. 2. ver 8. § 68. and ver 9. § 72. It is here set down in a participle of the present tense to dâ—…clare a continued act This seeing must needs be meant of a spiritual sight by the eye of the soul which is faith For he whom he eyed is said to be invisible but an invisible thing cannot be seen with a corporal eye That would imply contradiction For that which may be discerned with a bodily eye is visible But visible and invisible are contradictory This particle as is premised not by way of diminution as if it were a â—…ming to see but rather by way of amplification For 1. This particle doth sometimes imply an identitie and realitie of a thing and it is used to set forth the perspicuity and clearness thereof as where it is said The glory AS of the onely begotten Son of God John 1. 14. 2. It implyeth a kind of spiritual rapture as if Moses had been rapt into the highest Heaven and there beâ—…eld God himself incouraging him in what he did This act of Moses giveth an instance of the vertue of faith which is to set a man always before God A true believer is like Enoch who walked with God and that continually as the emphasis of the Hebrew word implyeth Gen. 5. 24. I have set the Lord always before me saith a Believer Psal. 16. 8. It was Abrahams speech The Lord before whom I walk Gen. 24. 40. God is the proper object of faith The object wherein it delights the object on which it rests The object from whom it expects every good thing the object to which it returns the glory of all Here behold the reason of a Believers courage The world wonders at it and 〈◊〉 for it seeth not him whom Believers see Gods presence is that which emboldneth Believers as here Moses was emâ—… thereby See more hereof Chap. 13. v. 6. § 78. §. 151. Of seeing him who is invisible 〈◊〉 attribute invisible is derived from the former word translated seeâ—… for a privative particle is joyned with it so as it implyeth the contrary to 〈◊〉 even that which cannot be seen 〈◊〉 Epithite is attributed to God Col. 1. 15. 1. Tim. 1. 17. and that in a 〈◊〉 respect 1. In regard of the Divine substance which is spiritual Every spirit is invisiâ—… 〈◊〉 24. 39. Much more the purest Spirit of all â—… In regard of a divine property which is to be incomprehensible in which 〈◊〉 Christ saith No man hath seen God at any time John 1. 18. And he is 〈◊〉 〈◊〉 dwell in the light which no man can approach unto 1 Tim. 6. 16. 1. This is a strong argument against all the conceits of Anthropomorphites 〈◊〉 〈◊〉 make God like unto man See more of those Chap. 1. v. 10. â—… 133. â—… It is as strong an argument against all representations of God God himâ—… 〈◊〉 presseth this Argument Yee saw no manner of similitude on the day that 〈◊〉 〈◊〉 spake unto you Deut. 4. 15. â—… It is also against all apprehensions in the mind of God in the likeness of 〈◊〉 〈◊〉 object 4 It shews that we must conceive God as he is revealed in his word He beâ—… 〈◊〉 is an object not for the eyes but for the eares not for the brain but 〈◊〉 〈◊〉 heart The mysterie of Unitie in Trinitie and the divine properties duely 〈◊〉 in the mind will raise up a great admiration and an high esteem of 〈◊〉 and a due respect towards him â—… This invisibility of God doth not keep him from seeing us Though visible 〈◊〉 cannot see things invisible yet he that is invisible can and doth see them 〈◊〉 visible The eyes of the Lord in every place behold the evill and the good 〈◊〉 15. 3. No obstacle hindereth the sight of him who is invisible How 〈◊〉 this stir us up so to carry
many and so great were his victories as he is accounted one of the nine Worthies of the World The glory fame and triumph arising from conquest over enemies hath ever been accounted one of the greatest 6. A great and a good name and that while he lived and after he was dead among Jews and Christians to this very day Upon the first shewing of himself against the enemy his name was extolled above the Kings 1 Sam. 18. 7. His fame was spread abroad not onely throughout all Israel but also in other Countreys even among the enemies 1 Sam. 21. 11 and 29. 5. yea it is said that his name was much set by 1 Sam. 18. 30. The Lord himself saith I have made thee a great name c. 2 Sam. 7. 9. No mans name after his death was more famous than Davids If any were of good name or note they were said to be like David 2 Kings 18. 3. and 〈◊〉 2. If any of his posterity degenerated they were said to be unlike David as 1 Kings 11. 46. and 14. 8. and 15. 3. Yea the Royal Throne and Citie was stiled the Throne and Citie of David 1 Kings 8. 1. The Sepulchers where Kings were buried Sepulchers of David Neh. 3. 16. the promises concerning Christ are called the sure mercies of David Isai 55. 3. Acts 13. 34. When God speaketh of him he ordinarily giveth him this Title David my servant 1 Kings 11 18. and God is stiled the God of David 2 Chr. 34 4. The Lord God of David Isai 38. 5. and David is called the man of God Neh. 12. 36. They who desire a good name let them endeavour to be like David 7. A stock of the regal line One King there was before David namely Saul but he and his posterity were cut off Davids posterity continued to sit on his Throne so long as there was any King of Ierusalem Herein a difference is made betwixt Saul and David 2 Sam. 7. 15 16. Though many of his posterity deserved to be cut off yet for Davids sake God continued them 1 King 11 11 12 13 34 35 and 15. 4. 2 Chr. 21 7. 8. A stock of Christs Kingdom In this respect Davids Kingdom is said to endure for ever 1 Sam. 7. 16. Ier. 23. 5 6. Therefore the Evangelist Matthew who sâ—…ts down the legal Pedigree of Christ begins with David Matthew 1. 1. §. 217. Of David's being a type of Christ. DAVID in sundry excellencies was an especial type of Christ as appeareth by the particulars following 1. His name For Christ is oft called by that name of David Ezek. 34. 23 24. and 37 24 25. Besides David's name doth signifie beloved see § 211. and Christ was the beloved of God Matth. 3. 17. 2. His particular calling David was a shepheard so Christ Ioh. 10. 11. 3. His faithfull keeping of his Fathers sheep 1 Sam. 17. 34. In this respect Christ is called the good shepheard Ioh. 10 14. 4. His manifold crosses Christ was envied scorned persecuted and other wayes afflicted as David was 5. His patient bearing of crosses Of Davids patience we heard before § But Christs far surpassed Davids 6. His special functions royal and prophetical Christ also was a King and Prophet 7. His Duel with Goliah Christ in like manner did Combat with and overcame that great Goliah the Devil 8. His victories over all his enemies So Christ hath and will subdue 〈◊〉 §. 218. Of the fruits of David's Faith A Question may be moved how those things before mentioned may be accounted fruits of David's Faith For he as others are brought in as patâ—… of Faith Answ. 1. His name which signifieth beloved shewed that he believed in God 2. His sins though they came not from Faith yet they made way to the greatâ—… manifestation and exercise of his Faith 3. His manifold crosses did much more manifest and exercise his Faith 4. His graces were apparent fruits of Faith The Apostle hath produced all 〈◊〉 worthy works of other Saints as fruits of Faith in like manner were Davids Faith is a mother grace from which all other graces do proceed 5. His priviledges were a recompence of his Faith as Gods accepting Abel translating Enoch saving Noah and other recompences of other Saints followed upon their Faith and were evidences thereof §. 219. Of Samuel's names THE sixth particular instance of the Apostles general Catalogue is Samuel a David and Samuel are joined together by a double copulative For besides that they lived together at the same time they both sustained two great 〈◊〉 one civil the supream Governour the other Ecclesiastical an extraordinary Prophet In Samuel we may observe 1. His name 2. His birth 3. His education 4. His life and conversation 5. His crosses 6. His blessings 7. His rest in the typical resemblance of Christ in the grave I. His name Samuel is compounded of three words the first letter onely of some of them being used The Hebrew word signifieth thus much I asked him of the Lord for he was a Childe of prayer This reason is rendred 1 Sam. 1. 20. By this name we see 1. What faithfull and fervent prayer may do even open a barren womb 2. Memorials of Gods mercies are to be kept This name preserved a memorial both of Gods mercy in giving a Son and also of the means of obtaining that mercy which was prayer 3. Fit names are good memorials They oft bring to minde the memorable matter for which the name is given 4. Gods hearing prayer is a matter worthy to be remembred §. 220. Of Samuel's birth and education II. SAMUELS birth was extraordinary for it was out of a barren womb So was Isaaks Gen. 11. 30. Iacobs Gen. 25. 21. Josephs Gen. 29. 31. Sampsons Judge 13. 2. The Shunamites son 2 King 4. 14. John Baptists Luke 1. 7. Hereby we see that matters above hope are under hope Rom. 4. 18. This Chapt. giveth many evidences thereof III. Samuel's education was from his Child-hood 〈◊〉 with piety As upon prayer he was conceived so for his birth solemne praise was given to God 1 Sam. 2. 1. By vow before he was conceived he was devoted to God and in his infancy he was actually dedicated to God From his Child-hood he was trained up in the house of God These acts of piety in his parents God rewarded with sundry other Children and with â—…xtraordinary endowments on this Samuel God spake to him while he was yet a Childe and after so inspired him as he became an extraordinary Prophet Oh that parents would set the parents of Samuel as a pattern before them Assuredly they should some way or other finde an abundant recompence §. 221. Of Samuel's life and conversation IV. SAmuel's life and conversation may be considered two wayes 1. In his younger years while he was under government 2. In his riper and elder years while he was a Governour 1. While he was young he ministered unto the Lord before
Saints Sacrifice on Psal. 116. ver 9. § 59. The proper work of Faith is here said to be righteousnes Of righteousnes what it is and of the distinct parts thereof See Chap. 1. v. 9. § 114. Of the excellency of righteousness See v. 7. § 33. This effect of Faith hath reference to all the forementioned Worthies For all of them wrought righteousnes both in the good which they did for Gods people and also in the righteous vengeance which they executed on their enemies So did Gideon Barak Samson Iephthah David and Samuel Of David it is expresly said that he executed Iudgment and Iustice unto all his people 2 Sam. 8. 15. Of righteousnes in Governours which is here especially meant See Chap. 7. v. 2. § 20. §. 229. Of receiving Promises THE third effect of the Faith of the foresaid Worthies was this they obtained the promise Of the Greek word translated obtained See Chap. 6. verse 15. § 109. Of the other word translated promises See Chap. 4. v. 1. § 6. To obtain promises implyeth three things 1. To be accounted in the number of those to whom the promises belong Act. 2. 39. In this respect such are called Heires of the promise Hebr. 6. 17. 2. To believe those promises and thereby to apply them as matters which concern our selves in particular Thus to believe and to receive are put for one and the same thing Iohn 1. 12. 3. To enjoy the things promised Thus promises are taken Metonymically the efficient put for the effect as Heb. 6. 12. and 10. 36. All these may well stand together neither of them cross the other but do very fitly depend one upon another as so many links upon one and the same chain For the Gospell assuring those that live under it and attend unto it that the promises belong to them and their children they thereupon believe them as Act. 2. 39 41. and through this faith they come in time to enjoy the things promised as the Saints of old did Heb. 6. 12. The last of the foresaid respects which is to enjoy the things promised is here especially meant and that is most agreeable to the word of obtaining or enjoying here used by the Apostle Object It is said of the ancient Patriarks that they received not the promises v. 13. Yea as much is said of all that lived before Christ. v. 39. Answ. 1. There are three distinct Greek words in this and the two other 〈◊〉 out of which the objection is raised Yet I cannot deny but that those three words do oft signifie one and the same thing 2. We must distinguish betwixt times The Worthies mentioned v. 17. lived 〈◊〉 before those that are intended in this text In the former place he speaketh 〈◊〉 Abraham Isaac Iacob Ioseph and such as lived before Israels entrance into Canaan but here of the Iudges Kings and Prophets that possessed that 〈◊〉 Thus the former received not the promises of driving out the Canaanites inhabiting their Land and being a populous and setled politie These did enjoy those promises 3. Observe the difference of promises Some were of speciall matters belonâ—… to themselves as a promise was made to Ioshua of subduing the Nations 〈◊〉 1. 5. Promises to severall Iudges of Victory over those enemies which in their days oppressed the people Iudg. 4. 7. and 6. 14. To David a Kingdom was promised 1 Sam. 16. 13. These they obtained Other promises were of the Mysticall Truth and spiritual substance of the external and typical promises That truth and substance was Christ himself actually exhibited and all things which he did and endured for mans Redemption and Salvation None that lived within the time that the Apostle here speaketh of received these promises as verse 39. 4. Put difference betwixt an assured expectation and a present fruition and betwixt that evidence which faith giveth v. 1. and that which is by sense In the former respect namely in an assured expectation all the faithfull embraced and received all the promises made to them even before they were accomplished Abraham saw Christs day John 8. 56. Thus David saw Christ crucified Psal. 22. 1. c. raised Psal. 16. 10. ascended Psal. 68. 18 set at Gods right 〈◊〉 Psal. 119. 1. In the latter respect none received the promises but they that lived when they were actually exhibited Act. 13. 32 33. 5. Distinguish betwixt Christ himself and the things which he did and enâ—… on the one side and the benefits which slow from thence on the other side which are remission of sins and eternall salvation Though they enjoyed not the former yet they did these latter Heb. 6. 12. Act. 15. 11. This that is here noted as a fruit of their Faith that they obtained the promises 〈◊〉 demonstrateth that divine promises are the ground of Faith as hath been proved Chap. 6. v. 13. § 96. This also doth further demonstrate that by faith things promised are obtained By Faith Abraham obtained the promised Son By Faith Moses carried the Israelites out of Aegypt By faith Ioshua vanquished the Nations and divided their Land amongst the Israelites The like â—…ight be exemplified in all other accomplishments of Gods promises Hereupon it is said Believe in the Lord your God so shall you be established 2 Chro. 20. 20. On this ground said old Elizabeth to the Virgin Mary Blessed is she that believed for there shall be a performance of those things which were told her from the Lord Luk. 1. 45. Faith is that means which God hath sanctified to this end Hereof see more in The Churches Conquest on Exod. 17. 27. § 43. §. 230. Of stopping the mouths of Lions A Fourth effect of the faith of the foresaid Worthies is thus expressed stopped the mouths of Lions The word translated stopped signifieth the hindring of the force and Violence of a thing It is thrice only used in the new Testament 1. It is used in reference to a mans mouth so as he cannot utter any thing against this or that point nor reason against the same in this phrase that every mouth may be stopped Rom. 3. 19. 2. In reference to a mans credit thus No man shall stop me of this boasting â—… Cor. 11. 10. 3. In reference to the fierceness of Lions So here Thus it may be taken literally and have reference to those Lions among whom Daniel was cast their mouths were so shut as they could not hurt Daniel Dan. 6. 22. It may be Mâ—…tonymically extended to every way of hindring Lions from doing any hurt as to Samson who tare a Lyon and so kept him from doing hurt to himself or to any that were in his company Iudg. 14. 6. And to David who slew a Lion and a Bear that entred upon his Fathers flock 1 Sam. 17. 34. c. And to Benasah who also slew a Lion 2 Sam. 23. 20. Lions are of all living creatures the most fierce cruell and irresistible Prov. 30. 30.
any just occasion to neglect the other On this ground we ought with greater conscience to attend the duties of our parâ—… places for they use to be pressed with speciall Items and great earnestnesse 〈◊〉 Let the wise see that she reverence her husband Eph. 5. 33. With much earnestâ—… doth the Apostle presse upon Timothy the duties of his particular calling â—… 〈◊〉 4. 15 16. 2 Tim. 4. 2 5. § 16. Of doing all things which God giveth in charge THe substance of the charge which God gave to Moses is that he do what God 〈◊〉 to be done which was to make the things shewed unto him This word make must here be taken metonymically for procuring or causing to be made For Moses called Bezâ—…leel and Aâ—…oliab and every wise hearted man c. 〈◊〉 unto the work to do it Exod. 36. 2. Thâ—…s God said that Solomon should bâ—…ild 〈◊〉 for his naâ—…e which yet Solomon did not with his own hands but caused it to be done 2 Sam. 7. 13. In like manner it is said The â—…ands of Zernbbabel have 〈◊〉 〈◊〉 foundation of this house his hands shall also finish it Zec. 4. 9. Yet he proâ—… others to do it Of Christ it is said that he made and baptized more Disciples 〈◊〉 〈◊〉 â—…hough Iesus himâ—…elf baptized not but his Disciples Ioh. 4. 1 2. This Meâ—…onymie hath an emphasis and implyeth that they who have the charge of a work must be as carefull to see it well done by others as if they did it themâ—… with their own hands For God will exact an account of them to whom he giveth the charge the defaults and defects of the workmen shall be laid to the charge of them that seâ—… them on work Instance Saul 1 Sam. 15. 13 c. The gâ—…nerall point here to be observed is this Gods charge is to be fulfilled In this case Christ laid a must upon himself saying I must work the workes of him that 〈◊〉 me Joh. 9. 4. and his Apostle a necessity Necessity saith he is laid upon me yea 〈◊〉 is unto me if I preach not the Gospell 1 Cor. 9. 16. 1. God is an high supreme Lord to whom we all owe obedience 2. God hath power to call us to account and so he will do Matth. 25. 19. 〈◊〉 16. 2. It well becomes them who take God for their Lord and would be accounted his servants to take notice of that charge that the Lord layeth on them and to make 〈◊〉 of observing what he requireth There is a word of extent all things added by the Apostle which is not in 〈◊〉 Hebrew yet necessarily intended Tâ—…us sounds the charge in Hebrew Look 〈◊〉 make them Exod. 25. 40. This indefinit relative them hath reference to 〈◊〉 thing that God had shewed Moses in the Mount Such an indefinite proposiâ—… 〈◊〉 â—…quivalent to a generall As to make clear the full sense of an inhibition 〈◊〉 inscrâ—…ed this exclusive particle only Compare Deâ—…t 6. 13. with Matth. 4 10. So the Apostle here to make clear the full meaning of this admonition addeth this generall adjective all things Hereby he expresly teacheth that every particular which God appointeth to be done must answerably be done The three reasons which an Apostle rendereth for keeping the whole Law Iam. 2 10 11. may be applyed to this point 1. The Authour of the Law who is one for he that said do not commit adulâ—…ery 〈◊〉 do not stâ—…al So the same Lord that giveth one part of a charge giveth also the other Now if a man observe one part and observe not every part he is a transgressor of his will who gave the whole charge 2. The nature of the Law which consisteth of many lincks insomuch as he that breaketh one linck breaketh the whole chain which is made up of those lincks So is a charge that consisteth of many particulars 3. The guilt of the Law which extendeth to every single transgression For he that offendeth in one point is guilty of all So is it in every charge that God giveth consisting of severall branches They who make conscience of doing any thing which God enjoyneth must learn hereby to make conscience of every thing and to adde unto somethings all things The Apostles good conscience was extended to all things Heb. 13. 18. Herein lyeth a main difference between a renewed spirit and a spirit only restrained between an upright and an hypocriticall heart The hypocrite whose spirit is only restrained may in some things seem to begin well but fails before he hath finished all or he may do such things as seem to come near to his own humour and clean neglect other things but the regenerate spirit and upright heart hath his eye and heart on God and observeth what is his will and pleasure in all things to do the same Thus was the charge given to Moses observed according to all that the Lord commanded Moses so the children of Israel made all the work Exod. 39. 42. Herein men testifie that what they do they do in a conscionable respect to God and his charge whereupon they may with greater confidence expect to be accepted approved and rewarded by God But they whose obedience is partiall who may do something but fail in other things loose the comfort glory and recompence of the things which they may think to be well done This is a point of egregious folly Partiall obedience as it is unsound so it is dangerous For he who on one by respect neglecteth one part of his charge may on another by respect neglect another part yea and on other occasions omit every part and do nothing that is enjoyned him §. 17. Of the right manner of doing duty THis phrase according the pattern hath reference to the manner of doing what was enjoyned even so as was prescribed For duty must be performed in due manner The Law requireth thus much Thou shalt love the Lord thy God This sets down the matter and substance of the first table With all thy heart and with all thy soul and with all thy mind This sets down the manner of observing it The like is noted of the second table Thou shalt love thy neighbour as thy self Matth. 22. 37 39. Thus in the Gospell this phrase As it is in heaven added to the third petition declares the manner of Evangelicall obedience Thus the Apostle prescribeth the manner of Church-officers performing their duty Rom. 12. 8. These epithites added to graces work of faith labour of love patience of hope intend the manner of exercising those graces 1 Thess. 1. 3. So do these phrases serve God acceptably with reverence and godly fear Heb. 12. 28. See Chap. 13. § 157. 1. The same Lord who enjoynes the manner prescribes the manner 2. As great respect is manifested to God in the manner of doing what he requires as in the matter In this was David commended 1 King 3. 6. This was it that Hezekiah pleaded
Psal. 〈◊〉 7 8 9. Iob 23. 24 25. Lam. 2. 4. This principle is against common sense and natural reason yea against experimentall feeling I may say of them who are perswaded of the truth thereof as Christ did of Peter Flesh and blood hath not revealed it unto you but my Father which is in heaven Matth. 16. 17. The rule according to which natural men judge matters is bodily sight outward sense such experience as flesh and blood useth to take No marvell then though they be so hardly brought to believe this truth This may be a good incitement to labor after faith that we may walk by it rather then by sense §. 49. Of Fathers of the flesh correcting their Children Heb. 12. 9 Furthermore we have had fathers of our flesh which corrected us and we gave them reverence shall we not much rather be in subjection unto the Father of spirits and live THat which the Apostle had formerly set down simply in reference to God he doth further amplify by way of comparison and that betwixt our earthly Fathers and our heavenly Father The first particle furthermore sheweth that this is a further proceeding in the same point The Argument which the Apostle addeth is taken from the lesse to the greater and it is so layed down as the equity of our duty in enduring Gods chastisement is thereby proved For the Apostle here declareth what subjection nature teacheth Children to yeeld to their earthly Parents even in correcting them Much more ought Gods Word and Gods Spirit teach Saints how to subject to their heavenly Fathers chastisements By Fathers of the flesh he meaneth such as under God are the instruments or means of our bodily and earthly being Our former English hath translated it Fathers of our bodies But the Greek word properly signifieth of the flesh Flesh is oft used to set out our humane nature as Iohn 1. 14. And also our corrupt estate Rom. 7. 18. In both senses it is used Ioh. 3. 6. And in this place may well be so taken as is evident by the opposition of this word Spirit For God is both the Father of our souls Gen. 2. 7. and gives unto us that spirituall estate which we have even the Spirit Iohn 3. 6. In regard of our spirituall estate which is oft called Spirit we are said to be born of God John 1. 13. The opposition thus taken betwixt our corporall and spirituall estate maketh the argument the more evident For if means for our temporall good be well taken much more for our spirituall good Our earthly Fathers are here said to be word for word correctors which is very emphaticall it sheweth that they take that care and burthen upon them to order it as seemeth good to themselves for their Childrens good This description of our Parents on earth taketh it for granted that they can give but an earthly being Hereupon they that come from them are stiled Sons of men Psal. 8. 4. Flesh John 3. 6. Clay Isa. 64. 8. Dust and ashes Gen. 18. 27. 〈◊〉 Job 25. 6. Nothing can give more then it hath But man as a man hath bâ—…t an earthly being 1. This is enough to make men humbly minded 2. In particular this should teach Parents to use all the means they can that their Children may have another being then they have from themselves Hereof see more in Domest Duties Treat 6. Of Parents § 4. This office here attributed unto Fathers to be correctors giveth proof that it is a Parents duty well to nurture his Child and that by correction as occasion requireth See more hereof in Domest Duties Treat 6. Of Parents § 46 c. §. 50. Of Childrens reverencing the Parents that correct them FRom the forementioned office of Fathers about correcting their Children the Apostle maketh this inference We gave them reverence The Greek word is a compound the simple verb signifieth to turn This compound being of the middle voyce signifieth to reverence one which is manifested by turning to him It is negatively used Luk. 18. 2. It here intendeth that filial respect which dutifull Children beare to their Parents It is here brought in as a granted case which the very light and instinct of natute teacheth Children making them so far from disrespecting their Parents or rebelling against them for correcting them as they stand the more in aw of them and are the more fearfull to offend them and carefull to please them Hereupon he thus bringeth it in as a ruled case We gave them reverence So as genuine Children do not the lesse respect Parents for correcting them Correct thy Son and he shall give thee rest Yea he shall give delight unto thy soul Prov. 29. 17. See more hereof in Domest Duties Treat 5. Of Children § 33 34. §. 51. Of God the Father of spirits FRom the forementioned reverence which nature teacheth Children to yeeld to their earthly Parents that correct them the Apostle maketh this inference Shall we not much rather be in subjection to the Father of spirits It is God who is here stiled the Father of spirits and that in opposition to Fathers of our flesh so as hereby he intendeth that God is the author of our spirituall being Iohn 1. 14. Iohn 3. 6. Numb 27. 10. This he is in that 1. He createth immediatly from himself that part of man which is called spirit Gen. 2. 7. Eccles. 12. 7. 2. He worketh in men the gifts of the spirit even that ability which their spirits have to act any thing Exod. 35. 31. Numb 11. 27. Iudg. 13. 25. In this respect God is said to give a spirit to such and such Exod. 31. 3. Numb 11. 25. Iudg. 13. 25. 1 Sam. 10. 9. To be a Father of spirits is a divine work for it is a new creation and in that respect proper to God On this ground 1. Use all means which Gd hath sanctified for obtaining such a spirit as may make us new creatures 2. In the use of means call on God for his Spirit for this he hath promised Luk. 11. 13. 1 Cor. 3. 7. 3. Ascribe the glory of this work to God Rom. 11. 35. 4. Use the Spirit and the gifts thereof to the glory of God 1 Cor. 10. 31. §. 52 Of subjection to Gods Correction THat which is required of us by reason of the foresaid prerogative of God that he is the Father of spirits is that we be in subjection to him Of the emphasis of the Greek word be in subjection See Chap. 2. v. 5. § 43. And Domest Duties on Eph. 5. 22. Treat 1. § 12. It hath here an especiall reference to Gods correction that we should humbly 〈◊〉 patiently penitently endure the same This is expresly enjoyned Iam. 4. 〈◊〉 1 Pet. 5. 6. The Scripture doth plentifully note out the disposition of Gods people in this 〈◊〉 as of Aaron Lev. 10. 3. of Eli 1 Sam. 3. 18. of David 2 Sam. 15. 26.
and 16. 11. and Hezekiah 2 King 20. 19. and sundry others Simple and absolute 〈◊〉 is to be yielded to God This is the rather to be done because all the comfort and fruit that we can exâ—… from Gods correction ariseth from our subjection thereunto See more hereof 1. 7. § 44. This subjection unto God is much enforced by this comparative interrogative shall we not much rather So as God is more to be respected in his dealing with 〈◊〉 then man in his In reference hereunto saith the Lord of Miriam If her Father 〈◊〉 but spit in her face should she not be ashamed seven dayes Nâ—…mb 12. 14. And 〈◊〉 his Sons If one man sin against another the Iudge shall judge him but if a 〈◊〉 sin against the Lord who shall intreat for him 1 Sam. 2. 25. So Iob 34. 18 19. Mâ—…l 1. 8. Luk. 12. 4 5. Acts 4. 19. 5. 29. There is an infinite difference betwixt God and man and that in every thing wherein man may seem to have any excellency The highest soveraignty and supremest power that any earthly Monarch hath is but servitude and villanage to Gods The wisdom of the most prudent is but foolishnesse to Gods The power of the strongest men is but weaknesse to Gods So in other things How base is their disposition who to sooth men sin against God as flattering subjects men-pleasing Servants servile Children and other such like Let our care be frequently and seriously to meditate on the difference betwixt God and man that we may know how to prefer the more excellent Let all such as on conscience or in policy testifie respect to superiours on earth 〈◊〉 occasion to raise up their hearts to God and say Shall I not much more testiâ—… all dutiful respect to my Lord my Husband my Father in Heaven §. 53. Of Life the effect of Gods Correction TO enforce the aforesaid subjection to God the Apostle addeth this blessed effect thereof and live If we be in subjection to the Father of spirits we shall live Hereby he means such a spiritual life as will bring us to eternal life In this respect saith the wise man he is in the way of life that keepeth instruction c. Prov. 10. 17. Eliâ—…u noteth this to be a means of delivering a man from going down to the pit Iob 33. 24. Yea it is said of earthly Parents correction thou shalt deliver his soul from hell Prov. 23. 14. A due consideration of the distinct kindes of life will clearly demonstrate the equity thereof 1. By afflictions men are restrained from such distempers as would shorten their dayes Yea and from capital crimes which cause many to be cut off by the Magistrates Sword This is one reason why Childrens obedience to Parents is said to prolong their dayes Exod. 20. 12. To this purpose may fitly be applyed that which the Psalmist saith Psal. 94. 12 13. 2. By afflictions many who before they were afflicted ran on headlong in the wayes of death and destruction are pulled out of those wayes and brought to walk in the wayes of life Psal. 119. 67. 2 Chron. 33. 12. Luk. 15. 17. 3. By afflictions here eternal death is in many prevented 1 Cor. 11. 32. and eternal life assured 2 Cor. 4. 17. This discovereth the woful plight of such as are suffered to spend all their dayes in ease liberty pleasure wealth honour and what else their corrupt hearts can desire and are not afflicted as other men They are like those who have mortall and incurable diseases insensibly breeding upon them and no means to prevent or redresse them This very fruit of afflictions life is enough to move us humbly contentedly and patiently to subject our selves to Gods visitation The life here intended will make full satisfaction for all What will not men endure for life temporal life makes men willing to take any thing prescribed by Physitians or to endure any thing done by Chirurgions Iob 2. 4. But it is a spiritual and eternal life which God aims at in correcting his and it is the fruit that will follow thereupon §. 54. Of mans doing good but a few dayes Heb. 12. 10. For they verily for a few dayes chastened us after their own pleasure but he for our profit that we might be partakers of his holinesse THis verse is added as a reason further to enforce subjection to Gods chastisement The causal particle for intends as much The reason is taken from other differences betwixt earthly Fathers and our heavenly Father To make it the more heeded he inserteth this note of observation verilâ—… whereof see chap. v. § The first difference here set down is in reference to the time thus expressed for a few dayes 1. This circumstance of time may be referred to the minority of Children or the time of their Child-hood or at the uttermost to the time of their mortal life on earth Of expressing that time under the title of dayes see chap. v. § In the former respect it compriseth but the fourth part of an old mans life twenty years at the most and in that respect but a few dayes Very few Children are kept in awe by their Parents correction so long Well therefore doth he insert this clause for a few dayes 2. The time here may have reference to the Parents life or abode with his Children which oft falleth out to be but a short time For many Parents are taken away in their Childrens minority and among these some sooner some later Thus they can keep them in awe but a few dayes 3. It may also be referred to the whole life of a Child For the life of a man is usually set out by dayes by reason of the short continuance of life Psal. 90. 9. Yea it is set out by few dayes Gen. 47. 9. Thus taken it may have respect to the end which most Parents aim at in correcting their Children which is that in this life they may carry themselves civilly and honestly and that they may restrain them from riot and excesse in this world But Gods end is to keep his from everlasting destruction 1 Cor. 11. 32. and to bring them to eternal glory 2 Cor. 7. 14. This in general sheweth that the good which man doth to man is but for a while Thus much is implied of an Heire that is under Tutors and Governourâ—… until the time appointed of the Father Gal. 4. 2. Manasseh had his Father to tutor him but till he was twelve year old he might have done better if he had enjoyed him longer 2 King 21. 1. The good which Kings do for people is but for a few dayes for they may of good prove naught or else they may in their prime be taken away The like may be said of good Ministers Husbands Masters and others Men in this world are subject to many changes 1. Their minde may soon alter Ier. 34. 10 11. 2. They may lose their ability to do good Ezek. 3.