this is the Case in particular The Law and the Gospel are inconsistent so is the Legal and Evangelical Administration and they cannot stand in force together therefore there is a necessity of nulling the one because otherwise the other cannot be established Now though the Law was suitable to former times of Minbâ—ity and Imperfection yet being imperfect and full of shadows there was great Reason it should be removed when the Substance of those shadows and that which was far more perfect was exhibited and there was a necessity of the removal of the former that way might be made for the latter as far more excellent This was the Reason why the Apostles especially Paul did labour so much not only to prove the Imperfection but to endeavour the Abolition of the Law after the Gospel was revealed from Heaven 4. This Removal of the Law to bring in the Gospel and a more perfect Administration was signified by that word of the Propher Yet once more For if God had said I will again shake Earth and Heaven and omitted the word once more then there had been in that Promise no ground of the Apostle's Inference to prove the stability and immutability of the Gospel But seeing the word yet once more is added his Inference was firm and valid and the Apostle knew that God's meaning was not basely this I will once more but I will once and no more and never again shake Heaven and Earth For from the Expression thus understood it doth necessarily follow that if in this one shaking he 〈◊〉 any thing that must needs stand firm for ever because there shall be no 〈◊〉 no Alteration in matter of Religion to the World's End This is a strong place against Mâ—â—â—-nens and the cursed Innovators of all times § 26. Thus far the Doctrine concerning the Gospel and the Immutability of Christ's Kingdom hath been cleared the Application of it to these Hebrews follows Ver. 28. Wherefore we receiving a Kingdom which cannot be moved let â—â— have Grace whereby we may serve God 〈◊〉 with reverence and godly fear Ver. 29. For our God is a consuming Fire THE illative Particle Wherefore doth inform us that these words follow upon the former as a Conclusion from the Premisses yet the Conclusion is not in the first words but those that follow If we consider the words in themselves we have 1. A Doctrine in the first words 2. An Use in those which follow The Use is an Exhortation wherein we may observe 1. The Duty exhorted unto which is To have Grace to serve God 2. The manner how we must serve God and that is 〈◊〉 〈◊〉 and â—â—dy fear 3. The Reason Because our God is a consuming Fire The Doctrine is this Paul and thsee Hebrews received a Kingdom which could not be moved and it 's first to be explained and the difficulty lies in this phrase of receiving a Kingdom For 1. There is a Kingdom 2. This Kingdom cannot be moved 3. They received it 1. There are many temporal Kingdoms but this is Spiritual and Divine The King is God the Administratour-General is Christ who in the administration of this Kingdom is so one with God that he is King as he is the Subjects believing Saints the rules of Goverment are the Doctrines of the Gospel the priviledges and benefits of this Kingdom are the blessings of Grace and Glory 2. This Kingdom cannot be moved or is not movable or alterable because Prince People Laws and Administration continue for ever The present manner of Administration shall not determine till God be all in all That it cannot be moved but remains stable you have heard before 3. They had received this Kingdom A Kingdom may be received either by a Prince to Govern it or by Subjects to be Governed the former is not the latter is intended For Subjects to receive a Kingdom may be either a Duty or a Benefit as a Duty it is to submit unto the Power and Laws of the Soveraign as a Benefit it is to be admitted as a Subject to enjoy the priviledges peace and happiness of the Kingdom Both may be here meant and the benefit presupposing the Duty fully and finally performed may be and shall be that we shall be Kings and Priests and reign with Christ for ever For the eminent and excellent estate of Glory following upon a final Victory over all Enemies even Death it self subdued is said to be a Kingdom This expression seems to be taken from that of the Prophet But the Saints of the most High shall take or receive the Kingdom and shall possesse the Kingdom for ever even for ever and ever Dan. 7. 18. The reason why here is mention of a Kingdom is because the former Discourse from ver 22. to this Text is concerning the excellent administration of Christ's Kingdom unto which God by his Grace and Calling upon their receiving of the Gospel had translated and admitted them § 27. This is the Doctrine the Exhortation followeth Where 1. The Duty is to have Grace to serve God Where we may observe 1. Grace 2. The having of this Grace 3. The having it to serve God 1. By Grace may be meant the Doctrine of Grace which is the Gospel so called Tit. 2. 11. 2. Faith and Belief 3. The profession of this Faith 4. The sanetifying power of the Spirit which all true Believers and Professors have and this presupposeth all the former or infolds them 2. To have this Grace is to have this sanctifying power and to hold it keep it exercise it more and more And though some Coples read it Indicatively we have yet most read it let us have that is let us hold it 3. The end why we must have and hold it is that we may serve God This implies that God is the Soveraign in this Kingdom and we are the Subjects and our duty is continually to serve our Lord and King To serve him is not only with all humility to adore his excellent Majesty but also sincerely wholly and absolutely to submit unto his power and obey his Laws This implies 1. That in this Kingdom we are not our own Masters or at liberty to do what we would But God is our Master and we are bound to obedience by his Laws 2. That without the Grace of God continued and held fast we cannot serve our God constantly without Grace we cannot serve him without Grace held fast we cannot serve him to the end 2. The manner how we must serve God is to serve him acceptably with reverence and goldly fear In general our Service must be acceptable in particular it must be reverence and godly fear which render it pleasing to God and without which it cannot be accepted Men may fear God that is perform some religious Service to God and yet it will not prove acceptable For some serve God and not with a pure and sanctified heart some serve God in outward Circumstantials and Rituals not in Substantials some serve
for Christ's sake can have any Right to eat of this Altar and Sacrifice of Christ so as to be saved by it § 13. Therefore the Apostle draws a practical Conclusion from the former words in this manner Ver. 13. Let us go forth therefore unto him without the Camp bearing his Reproach Ver. 14. For here we have no continuing City but we seek one to come THis Text is an Exhortation and therein two things are observable 1. The Duty exhorted unto 2. The Reason whereupon it 's urged 1. The Duty is two-fold 1. We must go forth to him 2. We must bear his Reproach 1. We must come forth of the Camp or City to him 1. The Camp or City is Judaism and all erroneous Sects and also the World and men of the World we must separate from all things inconsistent with the Truth and Christ. This is not expressed but implied 2. Out of this Camp or City we must come forth and that we do when we renounce all Errours in Religion and all earthly Affections Our Opinions and Errours in Religion are so many Idols setup in our Souls and are contrary to the Truth of the Gospel and the things of the World which we so much affect and dearly love are all of us by Nature contrary to the Love of Christ We have something in our hearts which keeps us from our God till we be truly converted 3. To come forth to Christ therefore is to be rightly informed and to believe the saving Truth of Christ and upon this right Information to love him above all as far more necessary excellent and beneficial than any thing than all things else This is the same with denying ourselvs forsaking all for his sake hating Father Mother Wife Children Brethren Sisters and Life itself out of love to him and to forsake all for his sake For lay all of these with all the Kingdoms and rarest Contents of the World together on oneside and Christ on the other they are all base uncertain vain empty things Dross and Dung and nothing to Christ who is infinitely precious and incomparably more excellent than all and more beneficial to a poor guilty Sinner To come forth to him is not to change the Place but our Hearts it 's a Motion not of the Body but the Soul and if we once knew the Beauty of Christ and had tasted of his Sweetness we should be ravished with him and all the World could not keep us from him In him alone true Happiness is to be found 2. The second part of the Duty is to bear his Reproach Here is Reproach his Reproach the bearing of his Reproach In this the Author alludes unto the bearing of the Cross which was the greatest Shame and Disgrace any man could be put unto To endure Shame and Disgrace and suffer in our Reputation Credit Honour and good Name is a very grievous Evil and few can endure it and some can better suffer Death than Ignominy and Disgrace The Cross was not only a matter of Reproach but of grievous pain and torment and was the Epitome of all positive Evils and therefore by Reproach is signified all kind of afflictions and miseries which we may suffer from men or may be obnoxious unto in this Life Yet this Reproach and this Cross here meant must be his Reproach his Cross. If we suffer Punishment for our own Crime and through our own Folly then it 's not Christ's Cross Simon of Cyrene did not bear his own but Christ's Cross and followed him This is a Reproach and Cross laid upon us for his sake because we profess his Truth obey his Laws oppose Sin and his Enemies refuse to comply with the World in any Sin renounce all Errours Idolatry Superstition and wicked Customs of the World and all this out of Love to Christ. To bear this Cross is not meerly to suffer any wayes but to suffer the worst Man can do unto us with Patience with Constancy with Joy and to think our selveâ— happy and much honoured that we are counted worthy to suffer for so great a Saviour â—nd in so noble a Cause This requires a divine Faith well grounded upon the Word and Promises of God and a special Assistance of the dâ—vine Spirit for these will strengthen our hearts and make us willing to suffer any thing before we offend our God and lose our Saviour § 13. The words of the former Verse considered as a Doctrine or Proposition are a Conclusion deducible from antecedent Premisses but as containing a Duty to be performed they are inferred from the 14. Ver. where we have a Reason given us why we should come forth to Christ and it is two-fold 1. Because we have here no abiding City 2. Because we seek one to come 1. We have no abiding City By City understand two things 1. A place fit for comfortable and safe habitation 2. An Estate answerable unto this Habitation whereby we may live happily in this place For neither can an Estate without a place nor a place without an Estate make our condition good and such as we desire An abiding City is a place of eternal Rest and Safety which in it self stands firm for ever and the Inhabitants shall never remove or be dispossessed As it is such a Place so it 's an Estate not only of all necessaries but of all things delectable and desirable with plenty of them sufficient to make a man fully happy and as these things in themselvs so the Enjoyment of them is everlasting Yet here that is in this life on Earth and under Heaven there is no such City no such Place no such Estate And as it is not here so we have it not for nothing can be had or enjoyed where it is not We may have many great and glorious things on Earth for here are goodly Estates Kingdoms and vast Empires strong and beautiful Cities Towns and Habitations and some have them yet these are not abiding in themselvs nor in the Possession of the Owners Experience of all times besides the Word of God doth teach us this certain Truth Therefore we knowing that there is no such City here seek no such thing here because no such thing can be had here 2. But we seek one to come That is though there be no such thing here neither have we any such City on Earth yet there is such a City though not here yet else-where though not present yet to come and we seek it There is one a Place of everlasting Rest and firm Mansions in our Father's House and a glorious Estate of full and perfect Happiness far above the Conceit and Imagination of mortal men and the Possession both of the Place and Estate shall be everlasting as all the Inhabitants and Owners of this City shall live for ever Yet it 's to come which signifies that no such thing is here neither can it be enjoyed in this present mortal life the full and perfect Fruition is reserved for Heaven
Christ hath by Inheritance it 's Hereditary and he is invested with it and actually possessed of it to enjoy it for ever Yet the word in the Greek signifies sometimes only to acquire possesse enjoy and so doth Iarash in Hebrew The Connexion is clear for whosoever hath greater dignity and power then another and that justly must needs be more excellent For excellency is a proper necessary consequence of Power § 13. For to which of the Angels said he at any time Thou art my Son this day have I begotten thee And again I will be to him a Father and he shall be to me a Son By these words he proves that Christ hath or doth inherit a more excellent Name which is the minor 1. This is a proof by an inartificial argument or testimony which depends upon the authority of the Person testifying 2. The party testifying is God therefore the authority is Divine and without exception especially to the Hebrews who acknowledged the Old Testament to be from God and infallible 3. He produceth two places out of the Old Testament 4. He alledgeth both especially the first by way of interogation affirmative which is a more vehement Negation For to which of the Angels said he that is to none and he challengeth the Hebrews or any other to prove that God said so to any Angel The first Testimony we find Psal. 2. 7. which must first be examined The words are used by the Apostle to prove the Resurrection of Christ Act. 13. 33. and his Priestâ—â—ood Chap. 5. 5 1. By the first place Psal. 2. we understand that upon the Resurrection after the time of his Humiliation was past he was made a King and by the second Hebr. 5. 5. he was made and created a Priest 2. That both are to be understood of Christ and of Christ raised up from death 3. That upon this Resurrection Christ was constituted King and Priest universal and supream in Heaven and Earth Therefore he said after his Reâ—â—rrection and before his Ascension All Power is given unto me in Heaven and iâ— Earth Matth. 28. 18. Therefore this day is not Eternity nor are the words to be understood of his eternal Generation as some of the Ancients expounded them but it 's the day of Resurrection when he laid aside the Form of a Servant and that Work which in that Form he must accomplish was finished This place truly understood doth plainly inform us that as none of the Angels did so humble themselves as he did to do so great and glorious a Service as he performed so none of them were rewarded with the honour and power of an universal Kingdom and Priest-hood as he was He had a better Name a higher place and a greater power for the Regal power he gave him was such that the very Angels were subject unto him as to their Lord and Soveraign The second place alledged we find 2 Sam. 7. 14 16. and the words of that former History contracted a Câ—ron 22. 10. in this manner The Lord speaking of a Son who should succeed him faith He shall build an House for my Name and he shall be my Son and I will be his Father and I will establish the Throne of his Kingdom over Israel for ever To understand this passage of Scripture you must consider 1. That the words are to be understood of Solomon for David intending to build a House and Temple to God was certified by Nathaâ— from the Lord that he should not build Him an House but Solomon his Son who should sit in his Throne after him should undertake and finish that Work 2 That Solomon was but a Type of Christ and that in three things 1. In building God's House 2. In being a King And 3. In the perpetuation of his Kingdom 3. You must know that when any words are spoken of a Type as a Type they are to be understood of the Anti-type and that principally to agree more exactly to the Aâ—â—â—-type For here to build God a spiritual House and to succeed David as an everlasting King did agree fully to Christ not to Solomon 4. The words understood both of the Type and the Anti-type make but one literal sense For that I call the literal sense which is intended by the Spirit And this is the excellency of the Scripture that by the same word it signifies not onely one but several things and thaâ— as the words signify things immediately at first hand so these things signify other things-things past or present or things to come For such was the wonderful Wisdom of God that he ordered things of old so that they plainly shadowed out things to come and so did teach Mysteries not onely by words but things and many things by one word 5. Christ and his Apostles do sometimes so quote the words of the Old Testament that they onely Point at the place and refer the hearer to it where he may read more than he hears and the whole when a part onely is spoken 6. This place joyned with the former doth plainly tell us that to be a Son is to be a King universal over the Church for ever and this is the more excellent Name and hereditary Power given to Christ never given to the Angels David himself by these words understood that God therein promised the Messâ—as and his eternal Saviour who was afterwards called the Son of David and his Throne and Kingdom the Throne and Kingdom of David By Son in both places is meant 1. Not a Servant 2. Not any kind of Son but the first-born 3. Not the first-born of any but of a King 4. Not the first-born of any King but of God as universal and Supream King for his Son this Son must be Heir and Lord of all § 14 Ver. 6. And again when he bringeth in the first-begotten c. These words are taken out of Psal. 97. and are found in the Septuagint Deut. 32. 43. They are brought to prove the excellent Name of Christ above the Angels affirmed in the Minor of the Apostle's Argument Expositors differ in the manner of bringing in these words upon the former but agree in the matter The difference is two-fold 1. About the Adverbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The bringing of Christ into the World whether it was his Incarnation as some affirm or his coming to Judgment as others For the Adverbe 〈◊〉 turned again some make it onely a word of Connexion of these words with the former as an Addition of a third Proof of the Minor out of a third place His first was from Psal. 2. The second from 2 Sam. 7. which is added to the former in this manner And again The third is this from Psal. 97. So that the word here signifies onely an Addition of a third Proof to the two former Thus Beza Trimellius Vatablus the Tigurines Zurick Erasmus Sasbout and our English Translators understand it Others think this too harsh a Transposition and joyn it with the Verbe
them such for Nature such for Office First For their Nature they are Spirits and a flame of sire for Office Angels and Ministers 1. They are Spirits that is spiritual and intellectual Creatures For whereas many think because Ruack in Hebrew and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek signify sometimes the Winds and that here the Angels are compared to the Winds for swiftness it 's poor For the word signifies the Soul of Man the Affections and Operations and the Mind it signifies also Angels both good and bad as they are spiritual and intellectual Substances 2. They are a flame of fire or flaming fire that is Seraphims bright glorious and excellent Creatures They are called Cherubims and Seraphims which are Spirits near unto the Throne of God ever in his presence like Princes tending upon his Majesty ready ever to do him Service and glorify him 1. God makes them and gives them an excellent Being and qualifies them and makes them fit to be his Servants 2. He makes them Servants and Officers to do him high and glorious Service 1. They must be Angels to know and declare his Will to those to whom he sends them 2. They must be Ministers to do and execute his Will He made them both their excellent Nature and their Office and both from him Here it might be noted that the Angels are not any kind of Servants but such as are in eminent place as Officers be yet Officers are but Servants and not Lords The Sum of all is that Angels though excellent Creatures are but Servants and Ministers and this the Apostle intended out of these words to prove § 16. Ver. 8 9. But unto the Son he saith Thy Throne O God c. Where we must consider 1. The Connexion 2. The Translation 3. The principal sense 4. The Scope of the Apostle 1. The Connexion is not copulative but discretive and implies an opposition and an eminency For Christ is here opposed to the Angels as Servants and Subjects are to Soveraigns as invested with a super-eminent Dignity and Power therefore the particle ω is well translated but. 2. The Translation is 1. Of the words of Allegation 2. Of the words alledged First Of the words of Allegation which may be translated either as they are here read To the Son he saith or as the former of the Son he saith or as for the Son he saith He that is God or the Psalmist or the Scripture or the Spirit by the Psalmist in the Scripture saith thus of the Son Secondly Of the words alledged the Translation is somewhat doubtful for they may be turned Thy Throne O God as they are commonly translated or Thy Throne is God as Genebrard ieforms us some Rabbins understand it or thy Throne of God and every one of these may be true 3. The genuine sense is this that the Power of Christ is from God a royal and divine Power for his Kingdom was not of this World but an heavenly Kingdom of universal and eternal continuance and of a perfect constitution and administration For because that he loved Righteousness and hated Iniquity so far as to be righteous and holy not only in life but death and by his death to expiate the sin of Man and to sanctify all that believe in him for ever therefore God even his God anointed him that is exalted him above all Kings and Prophets even above the Angels By Oyl of gladness is meant Oyl that maketh glad which here signifies not only the gifts but the power of the holy Spirit and to be anointed with this Oyl is not onely to receive gifts and ability but power and authority spiritual and divine and the same super-eminent above all power communicated to any other And this transcendent power was given him for his great and glorious Service in the work of Redemption by his Death and Sufferings 4. The Scope of the Apostle is to prove that Christ is more excellent than the Angels and the reason is strong they are but Messengers Ministers Servants God never made any of them an universal and eternal King but such he hath made Christ. The Apostle implies that the 45. Psalm speaks of Christ. § 17. Ver. 10 11 12. And thou Lord in the beginning hast laid the Foundation of the Earth c. How these words agree with the Scope of the Apostle so as to prove Christ to be more excellent than the Angels is difficult to understand They are taken out Psal. 102. The whole Psalm is a Prayer directed to God Redeemer by Christ the matter of the Petition is to hasten the coming of Christ and his glorious Kingdom the repair of the Church and the enlargement of it to all Nations that the People may be gathered together and the Kingdoms to serve the Lord that is the Lord Christ and that his Saints being mortal may be changed and inherit eternal life by that Lord Christ who shall destroy all Enemies consume the World with fire and eternally glorify the Saints The Propositions or divine Axioms contained in these words are 1. That Christ being Jehovah made the World 2. That Heaven and Earth created by him are mutable and shall be changed by him 3. That he is immutable and his Kingdom everlasting 4. That his Subjects and Servants though mortal shall enjoy eternal peace and happiness by him In all these things Christ is far above the Angels especially in this that he being Creator of the World shall be an everlasting King of an everlasting and unchangeable Kingdom Yet this is so to be understood that it doth not agree to Christ as the Word alone because as the Word alone he is not Redeemer nor to Christ as Flesh or Man alone for as such he could not create the World but it agrees unto him as the Word made Flesh and exalted at the right hand of God This may be considered either as a distinct proof from the former or a confirmation of the same in respect of his eternal Throne and Kingdom The Socinian upon this place 1. Denies Christ to be the Creator of the World and so to be God 2. Affirms that the intention of the Apostle is to prove Christ more excellent than the Angels onely by one thing in the words and that is by his secondary power to change Heaven and Earth which power God never gave unto the Angels And his design in all this was to cloud this place which so plainly affirms the Deity and immutable Being of Christ. 1. That Christ is the Creator of the World hath been clear from Joh. 1. 2 3. from the second Verse of this Chapter from Coloss. 1. 16. For Christ is not meerly Man as they affirm but the Word by which all things were made which in fulness of time was made flesh 2. That he that made the World is the same that shall change it and shall abide the same for ever For to create the World to change it to remain for ever are all affirmed of
ministreth unto you the spirit and worketh Miracles amongst you doth he it by the works of the Law or by the hearing of Faith Chap. 3. 5. Where he doth imply 1. That he did not so many and great Miracles amongst them to confirm the Doctrine of the Law but to confirm the Faith that is the Gospel 2. He did not minister the Spirit and gifts of the Holy Ghost by the preaching nor they receive the Spirit by the hearing of the Law but of the Gospel 3. That God to testify the excellency of the Gospel above the Law did concurr to work Miracles and give the Spirit in confirmation of the one not of the other Therefore if the Gospel in so many respects be more excellent then the Law then to let it slip to recede from it to neglect it is a far greater sin and therefore makes us obnoxious to far more grievous punishment So we are come to the principal Conclusion which is to take heed of departing from or neglecting of this Doctrine of so great Salvation § 8. The application of this is to be made unto all and every one who having the use of reason hath heard the Gospel Let every one of them seriously consider that God speaks in it he speaks not by Angels but his own Son it 's the most clear full and powerful Doctrine that ever was revealed from Heaven a Doctrine of eternal Salvation it 's confirmed by most glorious works and the excellent Gifts of the blessed Spirit It 's a discovery of profoundest wisdom a manifestation of greatest love and the last warning God will give No other knowledg so useful so excellent so absolutely necessary as this Therefore receive it readily lay it up in your hearts never forget ever remember it prize it never neglect it never depart from it If the love of God cannot perswade you let the fear of his eternal displeasure and the love of your own Salvation prevail with you What will you despise his sweetest mercy reject the tender of Salvation bring upon your selves eternal and unavoidable misery It will be the greatest Sin that you can commit and make you obnoxious to the greatest punishment if you shall refuse to hearken to this great Propher Shall the word of Angels transgressed be so severely punished and shall no Offender escape And shall the word of the eternal Son of God be disobeyed and any Offender guilty in this particular escape everlasting penalties Let not any slatter themselves and think to escape For how shall we escape if we neglect c Ver. 5. For unto the Angels hath he not put in subjection the World to come whereof we speak § 9. The words are difficult to be understood and must be explained before the scope of the Apostle in them can be discovered The subject matter of them is the World to come and God's subjection of it The greatest difficulty is to know what 's meant by the World to come which many think referrs to the state of glory and the World which follows the Resurrection Thus à Lapide and some of the Antients Riverae understands the Church-Christian as opposed to the Church of former times especially under the Law This is the more probable sense For the Apostle speaks of these last times wherein God spake unto men by his Son and it 's opposed to the times wherein he spake by his Prophets and Angels Yet we must not understand it of the Church exclusively as though God had not subjected other things even Angels for the good of the Church That World and those times whereof the Apostle speaks are here meant but he speaks of the times of the Gospel The proposition is negative God subjected not the World to come to Angels In former times God had used very much the ministery of Angels in ordering the Church and put much power in their hands to that end Yet now in this last time he made Christ his Son who by reason of his suffering was a little lower then the Angels to be the administratour-General of his Kingdom the Universal Lord and subjected the very Angels unto him The expression seems to be taken from Esay 9. 6. for whereas there amongst others Titles given to Christ one is â—verlasting Father the Sepâ—uagint turn it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Father or Governour of the World to come which seems to be the genuine sense of the Hebrew words The sum is that God did not subject the Church in the times of the Gospel nor the World of those times to Angels but to Christ. The words thus understood may inform us 1. That Christ is more excellent then the Angels 2. If the Law and Word spoken by Angels when neglected and disobeyed was so severely punished much more severely shall they who neglect the Gospel spoken by Christ be punished 3. That if it was the duty of the Fathers and those who lived in former times to hearken to the Word spoken by Angels which are but Servants Then it 's much more the duty of us who live in these last times to hearken unto the Word of so great Salvation spoken by Christ made Lord of All. From hence we may understand the scope of the words to be the same with that of the former and that may be considered either aâ—part of the former reason why we should hearken to Christ and not neglect the Gospel or they may with the latter words following contain another distinct reason and in this manner that seeing God hath not to the Angels subjected the World to come but to Christ who by his Suffering and Death was for a little time made lower then the Angels and for that suffering afterward made Lord of all even of Angels then we ought to give the more earnest heed to his Doctrine Crellius understands by the World to come Heaven but without any reason but rather contrary to reason and to the purpose of the Apostle § 10. The former Text being negative doth not express but imply that the World to come was put in subjection to Christ. But in these words he doth not only express it but prove it And to this purpose he alledgeth the words of Psal. 8 4 5 6. In this testimony we may observe the allegation or the words alledged application of them The manner of the allegation we need not examine the Authour neither names the Book of Psalms as a distinct part of the Scriptures of the Old Testament nor the particular Psalm which is for number the 8th nor the Authour of the Psalm David But saith 1. That one or a certain man testifieth 2. He testifieth in a certain place This he did not through ignorance or defect of memory but out of some other reason He knew that the testimony or thing testified was the principal thing and that these Hebrews were well acquainted with the Scriptures and especially with the Book of Psalms To return to the words alledged out of the holy
and illiterate People but also of all natural men though of excellent parts and highly improved and exquisite humane Learning both Arts and Languages Besides Ignorance and Error corrupt Lusts inordinate Affections violent Passions indispose it very much and make it most averse from that which is just and good and strongly bent upon that which is evil As it hath no true Notions of the greatest good so it hath no mind to use the means which conduce to the attaining thereof This defacement of so noble a Substance is the Work of the Devil and Sin 3. Concerning God's writing his Laws in the heart of Man you must know 1. That they are not written there by Nature as you heard before If they were what need God write that which is already written 2. He writes nothing in this heart but his Laws and his saving Truths Therefore that which is not written without in the Scripture he doth not promise to write within the Heart and whosoever shall fancy any Doctrine received in his heart to be written by the hand of Heaven and yet cannot find it in the Gospel is deceived and deluded 3. Before these divine Doctrines can be written in the heart all Errors Lusts false Opinions must be rased and rooted out of the Soul and it must be made like blank paper This is the reason why we are commanded to prepare our selves for the hearing and reading of God's Word to be like good ground to put away all filthiness and superfluity of naughtiness all Malice all Guile and Hypocrisies and Envies and evil-speaking and like new-born Babes desire the sincere Milk of the Word of God 4. God doth not write his Laws in our heats by Enthusiasm Rapture and Inspiration as he wrote his Word in the hearts of the Prophets and Apostles but he makes use of the Word and the Ministers of the Gospel and the Instructions of Man as also of the outward senses as of the Eye and Ear and also of the inward and of Reason and of all the powers he hath given Man to do any thing in this Work And whosoever will not use these means and exercise this Power by Reading Hearing Meditation Conference Prayer let him never expect or think that God will write these things in his heart The neglect of these helps is the Cause why Enthusiasts who pretend the Spirit and persons of high attainments as they boast as though they were above Ordinances have so little solid and saving Knowledg of God's Word fall into so many absurd abominable Errors 5. The Effect of this writing of God is not only Knowledge but also a Love of the Truth Light and Integrity Power and Dominion over Sin and the powerful Sanctifications and Consolations of the Spirit And whosoever doth not find these in his heart let him not think that God hath written his Laws in his heart For he writes with Power and leavs a permanent Tincture of holiness and a constant habitual inclination to that which is good just and right 6. God doth not write these Laws perfectly and fully in Man's heart whilst he is in the Flesh for he proceeds in this Work by degrees Therefore seeing God hath ordained means and commanded them to be used no Man must neglect them whilst this mortal life continues for these Truths are not written in any of our hearts further than we use these means which were given not only for the first inscription of these Laws but for the encrease and perfection of our divine Knowledge This was the way which Christ and his Apostles took for the Conversion Edification and Confirmation of their Disciples If this were not so what need was there of so many Epistles and in particular of this to be written to so many Converts and regenerate Saints 7. Though God doth both begin and encrease our Knowledg and Sanctification by these means yet this Work of his is immediate upon the Soul and far more excellent than these means can reach § 11. The end of this Promise made and the issue of it performed is to acknowledg and receive God as our God in Christ and to submit unto him with a real hearty and total Submission as to our onely Lord and Redeemer that so he may protect and bless us and we may serve and obey him And this we cannot do except God first write his Laws in our hearts therefore this must needs be the first Promise upon which the rest do depend and that whereby he in great Mercy binds himself to give us his preventing Grace and the continuance of it For such is our Case that except he prevent us by granting and vouchsasing unto us both the means of Conversion and the Power of his Spirit to make them effectual upon our immortal Souls we can never take him to be our God so as to become his People and loyal Subjects And upon this done he will be our God and take us for his People and so he promiseth here in this Ver. 10. And I will be to them a God and they shall be to me a People THis is the second Promise of this new Covenant Where we must understand what it is for God to be a God unto any People and for any Persons to be his People This latter is easily known if we know the former 1. Therefore it is not for God to be God absolutely in himself most perfect glorious infinitely and eternally blessed for so he was from everlasting Yet except he be thus God in himself he cannot be a God to any Creature Neither 2. Is it to be a God by Creation Preservation and Ordination for so he is to all Creatures and to every one of them whilst they have their Being Nor 3. Is it to be a God in an higher degree to men as immortal and rational Creatures for so he is to all men Nor 4. Is it meerly to be a God in a peculiar manner to some certain People by choosing and singling them from amongst other men so as to enter into some special Covenant with them and to take a special care of them and to bless them with some special blessings and deliverances for so he was a God to the Jews But 5. It is to be a God unto any Persons or People by a new Covenant of eternal Mercy and Salvation by Jesus Christ exhibited and glorisied And to be his People is to be his Subjects of his special Kingdom so as to receive from him as their Lord-Redeemer spiritual and eternal Protection and Blessings This is the meaning of this Expression in this place In a word it 's a Promise of admission into his Kingdom of Grace and Glory To know this more distinctly we must take notice that to be God in this manner is so to exercise his Wisdom Power and Mercy in Christ as to protect and deliver us from all evill and give us all Blessings necessarily required to make us eternally and fully happy Thus much is
ever This is called Treasure and an Inheritance but divine and far aboe all other Estates which may decay or be taken from the Owners 2. This Substance is in Heaven because 1. It 's in God and in his Power and at his disposal 2. It 's prepared for us in Heaven and the place of eternal Glory mounted far above the Sphear of corruptible things 3. It 's to be enjoyed fully and for ever in the Heavens That it 's better enduring and in Heaven we learn from that Exhortation of our Saviour But lay up for your selves treasures in Heaven where neither Moth nor Rust doth corrupt and where Thievs do not break through and steal Math. 6. 20. and from the words of the Apostle Peter who informs us that the Regenerate are born to an Inheritance incorruptible undefiled and which fadeth not away reserved in the Heavens 1 Pet. 1. 4. In both these places we find 1. Treasures and an Inheritance which are the same with Substance 3. These far better and more excellent than any earthly Substance 3. Enduring both in themselvs and in the Possession 4. Laid up and reserved in Heaven 3. They had this Substance that is by vertue of God's Promise they had a Title and Right unto it and some security for the full Possession of it in due time by the first-fruits and earnest of the Spirit For this Substance was promised only to them prepared only for them secured only unto them So that in Hope and Reversion they were the richest men in the World 4. They knew this in themselvs That which was the formal Object of this Knowledg was the Promise that which was the particular Object was their own Qualification and fulfilling of the Conditions of the Promise For all that are rightly qualified according to the tenour of the Promise had certain Right unto this Substance and this they knew by Faith But they were thus qualified and did certainly know it Therefore they might conclude thence that they had right unto it Besides the Spirit did testify to their Spirits that they were the Sons of God and if Sons then Heirs And this was the ground on which their Joy was bottom'd For to be Sons of God and Heirs of this Substance and Inheritance was Matter and to know this was an immediate Efficient of Joy This and this known did cause them even in tribulation to rejoyce and so much the rather because our Saviour had pronounced them blessed that suffered for Righteousness sake and they might rejoyce and be exceedingly glad because great was their Reward in Heaven Mat. 5. 11 12. And if we suffer with Christ as they did we shall be glorified with him Rom. 8. 17. The Patience and Faith of the Thessalonians in all their Persecutions and Tribulations which they endured were a manifest token of the just Judgment of God that they might be counted worthy of the Kingdom of God for which they did suffer 2 Thes. 1. 5 6. § 35. These were their Sufferings it remain we consider the time the remembrance of these Sufferings and the end of this remembrance 1. The time was after they were enlightned Some understand enlightning to be Baptism And it 's true that some upon their Baptism received a divine Light yet the Doctrine of the Gospel is a divine Light and when the blessed Spirit with this Light enters the Soul it gives a divine visive Faculty and Power unto the Understanding represents more clearly the Mysteries of God's Kingdom and works powerfully upon the heart and hence follows Conversion And they were first enlightned when they were first converted they who were first the Children of Darkness became the Children of Light and were translated out of the Kingdom of Darkness into the Kingdom of Light The Reason of this Expression is because Illumination is the beginning of Regeneration For as God first created Light in this visible World so in this second and more wonderful Creation he first makes the Light of the Gospel to shine in the heart by the Power of the Spirit The People to whom the Gospel was never preached are said to sit in Darkness and when the Gospel comes Light comes unto them and when by the Power of the Spirit it enters into our hearts then Light is in us and without this divine Light in us there is no Regeneration The sense is that they were no sooner enlightned converted and born from Heaven but they were persecuted became Souldiers and were put to fight 2. They must remember what then they suffered The Children of God must not only look forward and know what they must do but they must look back and consider both what they have done and also what they have suffered And so these Hebrews are exhorted to look back and call to remembrance former times especially those which followed upon their Conversion when they were reproached afflicted and spoiled of their Goods These Sufferings must be remembred yet not only these but their Patience their Faith their Joy their Victory and the foil of their Enemies and God's Assistance and Support the Battle and the happy Issue must not be forgotten 3. Yet to what end must they remember all this Not to boast and glory in their own strength and ascribe this happy issue to their own Wisdom and Prowess But they must remember they had been in the Battle had fought a great fight had conquered 1. That they might give the whole Glory unto God 2. For time to come to depend upon him 3. To be encouraged to go on and improve their strength more and more 4. To be ashamed to give back now after their strength is improved Did they when Tyrones and but newly-listed endure so great a fight keep the field and beat off the Enemy and will they now begin to faint and after so much experience prove Cowards and stain their former Honour The greatest brunt was past and the most violent Storm passed over the final Victory was almost in their hands and the great Reward almost obtained Therefore the Remembrance of their former Success and God's Assistance should encourage them much to march on till God had given the Anakims into their hands subdued all their Enemies and attained certain and eternal Rest on every side § 36. After this Motive of encouragement from Remembrance of what is past there is another from the great Reward which certainly follows upon Perseverance And because in the former great fight the Victory was obtained by Patience and Confidence he lets them know how needful this Patience and Confidence was for the attaining of the Reward For thus we read Ver. 35. Cast not away therefore your Confidence which hath great Recompence of Reward Ver. 36. For you have need of Patience that after ye have done the Will of God you might receive the Promise SOme think that the Work of the Apostle in these words and the rest of this Chapter is to give directions and prescribe the means whereby
the Hebrew Copies we have now translate the place thus And Israel bowed himself upon the Beds-head To reconcile these some tell us of the difference of Mittah and Matteh the one signifying a Bed the other a Staff and say that the word being at first unpointed might be taken to signify the one or the other or both so that he might be at the head of his Bed leaning upon a Staff It 's true that the Chaldee and Samaritan read it Mittah a Bed The Syriack turns the word Sceptrum Yet this is clear enough that the Apostle followed the Greek Translation and we may safely follow him being divinely inspired Upon this Staff he leaned and by it supported himself after that Joseph had sworn to him that he would bury him in the Land of Canaan in the burying place of his Fathers He leaned thus upon his Staff that he might bow and worship But the Question is To whom he bowed Some think he bowed to Joseph not looking upon him now as his Son but as a Prince and Administrator General of the Kingdom of Egypt and this might give occasion to the Syriack Interpreter to think this Staff was Joseph's Scepter as though by this Posture he gave not only Honour but Thanks unto his Son that he would not only promise but confirm his Promise by Oath Others conceive that he had far higher thoughts and that with all humility he adored the divine Majesty and dd praise his glorious Name that he had provided for his Burial in the Land of Promise where his Posterity should settle where his Saviour should be born and where he should rise again to eternal Glory and this outward bowing was a Sign of his most humble Submission and Adoration of the supream and eternal Lord. This doth teach us 1. That the Object of religious Adoration is God as Supream Lord of infinite and eternal Excellency 2. That Humility is essential to this Act of Adoration 3. That by outward Carriage in the Worship of God we should signify our inward Humility 4. That near our End we should think not only of Death but of the Resurrection and with the thoughts thereof support and comfort our hearts Thus Jacob blessed thus he bowed and both by Faith For they were Effects of Faith without which it was impossible to do either of them as he did them This is the principal thing intended in all the Examples to shew the necessity and excellency of Faith and by both to perswade Perseverance therein And surely Jacob had some divine Revelation concerning the future Fates of his Grand-children and upon Joseph's Oath of his Burial in the Land of Canaan and he did most certainly believe it and rely upon it and this Belief and Reliance was the inward Principle of his Benediction and Adoration otherwise they had neither been effectual nor acceptable § 21. Thus both Joseph's Sons were blessed by the Faith of his Father Jacob and Joseph also had his Faith which was effectual too For Ver. 22. By Faith Joseph when he dyed made mention of the departing of the Children of Israel and gave Commandment concerning his Bones HEre likewise we have 1. The Effects of Joseph's Faith 2. His Faith the ground of these Effects The Effects are two 1. Mention of Israel 's Departure 2. A Charge or Command concerning his Bones 1. Joseph made mention of Israel's Departure Israel was the divine Name of Jacob for it was given him from Heaven because by his earnest and fervent Prayers he prevailed with God This Name was after given to his Posterity according to the Flesh and in the New Testament to his Children according to the Spirit In this place it signifies those Children and that Posterity of his who were living when God sent Moses to Pharaoh This Departure here meant is their departure out of Aegypt and Freedom from that miserable Bondage they suffered there This Deliverance Joseph being ready to dy and knowing his End to be near remembred as a matter of very great moment and out of this remembrance puts the Israelites his Brethren and probably his own Children and Nephews in mind of it and this perhaps also he did with a special Charge they should make it known to their Childrens Children that it might not be forgotten Of this we thus read And Joseph said unto his Brethren I dy and God will surely visit you and bring you out of this Land unto the Land which he sware to Abraham to Isaac to Jacob Gen. 50. 24. These words do fully explain this part of the Text. This was the first Effect 2. The second was That he gave Commandment concerning his Bones This is explained by the words following Gen. 50. 25. And Joseph took an Oath of the Children of Israel saying God will surely visit you and ye shall carry up my Bones from hence These words imply that he had a great desire that his very Bones and that part which at the time of their Deliverance remained might be buried in Canaan and so take Possession of that Land where his Saviour should be born redeem sinful Man and rise again to Glory Out of this desire he gives a strict Charge unto his surviving Brethren and their Posterity to carry his Bones with them out of Aegypt into that Holy Land and if their Love to him could not perswade them as his Father took an Oath of him so he took an Oath of them to do this last Service and Office of Love that so not only Affection and Respect to him but the fear of the eternal God by whom they had sworn might make them and their Posterity mindful of their Promise And according to his Command their Promise and Oath the thing was done For Moses took the Bones of Joseph with him for he had straitly sworn the Children of Israel saying God will surely visit you and ye shall carry up my Bones hence with you Exod. 13. 19. And they were buried many years after in Shechem the Portion of Joseph Josh. 24. 32. All this was done by Faith which was grounded upon that Promise which was confirmed by an Oath unto Abraham Isaac and Jacob that he would give them the Land of Canaan and bring their Children out of Aegypt for to settle them in that Country which was a Type of Heaven and in which by Christ they should rise again to everlasting Life This Revelation from Heaven he did assuredly believe and rested upon the Promise This Example should teach us to remember and never to forget the Promises of God to mind others of them perswade them to rest upon them and deeply to engage them to their God and the Performance of their Duty This doth also inform us of the Excellency of the Bodies of the Saints which have been Temples of the Holy Ghost and one day shall be made immortal § 22. And now we are come to the great Prophet Moses whose Preservation was wonderful and his Works glorious The Apostle instanceth 1. In
boldness to come before the Throne of Grace made accessible by his Blood This was a Law or Covenant rather of Justice than of Mercy of Fear than of Hope of Servitude and Bondage rather than of Liberty It was made to discover Sin to make it exceeding sinful to be a School-master to Christ. 2. This was the terrible manner of Promulgation the Effect whereof was fear and terror and the same very great and exceeding and that 1. In the People as we heard before who could not endure either the Voice or the strict Commands and Comminations They endured it a little but could endure no longer for fear of present death 2. And that which was more in Moses for so terrible was the sight that Moses feared did quake did fear and quake exceedingly and he said so and expressed his great fear And how terrible must that sight be which did strike such a terrour into a man so holy of such a constant Spirit so familiarly acquainted with God and who alone at that time should comfort and encourage the People That Moses said thus we do not read yet that which is affirmed by a man inspired as inspired must needs be true 3. They were not come to this Mount to receive so terrible a Law but they were freed from all these Terrours and from the Curses threatned and had received the Spirit of Adoption and therefore there was no reason why they should fall off to Judaism and return to that dreadful Mount and consuming Fire any more § 20. Thus far of the terrour of the Law the condition of such as were under it and the freedom of these Hebrews from it Now follows the condition of them as freed from the Law and living under the Gospel Before their Conversion they were in Minority Servitude and continual Fear but since they are in a more happy condition as being translated into the Kingdom of God's dear Son wherein they enjoyed incomparable Priviledges spiritual Liberty and many sweet Comforts To understand all this the Apostle saith Ver. 22. But ye are come unto Mount Zion the City of the living God the heavenly Jerusalem and an innumerable Company of Angels IN these words and those which follow unto the five and twentieth Verse we may observe 1. A Description of a spiritual and eternal Kingdom 2. The Enjoyment of or rather the Admission into the same In the Description some observe 1. The Place 2. The Persons of this Kingdom The Place is Zion the City of the Living God the new Jerusalem The Persons are Subjects Soveraign The Subjects are Angels Men. Living Departed The Soveraign is God the King and Judg. Christ the Priest and Mediator There was a certain Place and certain Persons and they were come unto this Place these Persons Here we have a Zion a City a Jerusalem this Zion is a Mount this City is the City of the living God this Jerusalem is the heavenly Jerusalem Zion the Mount the City of the Living God the heavenly Jerusalem here are the same and they may signify the Place or the Persons or the Association of Persons in such a Place and they may signify grammatically and properly or Rhetorically and Tropically Grammatically Zion opposed to Sinai is a Mount in Jerusalem where was first a Fort of the Jebusites then the Royal Palace of King David who adorned it with other Buildings and thence it was called The City of David On the North of this Mount some say the Temple was built and because that was the Palace and Throne of God therefore according to some Writers it was styled The City of the great King and because God did choose that place for his special presence it had the Name of The City of the Living God Shindler observs that the whole City was called Jerusalem in the Dual Number because it had two parts the one was the City of David on Mount Zion the other the City of Vision on Moriah which afterwards was inclosed But not to stand upon these things Zion and Jerusalem are taken for one City which God in former times did honour above all Cities in the World Therefore sung the Psalmist Why leap ye ye high Hills This is the Hill which God desireth to dwell in yea the Lord will dwell in it for ever Psal. 68. 16. For by God's special Residence in this place it was advanced above all other Cities of the Earth though never so magnificent But this was her greatest Glory That Christ the Son of God was presented there preached there and there did glorious Works there the Holy Ghost came down from Heaven upon the Apostles there the Gospel began first to be preached and thence it came out into all the World According to the Prophecy of old it came to pass for so the Evangelical Prophet wrote And in the last dayes it shall come to pass that the Mountain of the Lord's House shall be established in the top of the Mountains and exalted above the Hills and all Nations shall flow unto it And a little after for out of Zion shall go forth the Law and the Word of the Lord from Jerusalem Isa. 2. 2 3. Where by Law and the Word of God understand the Doctrine of the Gospel This is the Grammatical sense Rhetorically Zion and the City of Jerusalem often signify the Church Militant and Triumphant by reason of God's spiritual and supernatural presence and habitation in the same If we consider this Church locally the place of our Pilgrimage is the Earth the place of our Rest and perpetual Abode is Heaven from whence we receive our spiritual Being where we must converse and whither we tend in these respects Heaven may be said to be the place whither upon our first Conversion we come The Persons which make up this Body and the spiritual Inhabitants are more intended by this Zion and this City yet they cannot make up this Politick Body Society and Common-weal but as associated under their Soveraign God-Redeemer And to distinguish this Zion and City of Jerusalem from that which was on Earth situate and lying in the Land of Canaan in the Tribe of Judah and Benjamin this is said to be The heavenly Jerusalem which is above and the Mother of us all which one day shall come down from Heaven as a Bride prepared for her Husband and God who dwells in her by Grace shall then dwell in her by Glory and bless her fully and for ever To come to this City and Kingdom is to be admitted and incorporated into the same upon our sincere Faith in Christ. In this City we find many Persons amongst whom the most eminent are the Angels those holy immortal and blessed Spirits of Heaven who ever see the face of God and environ his glorious Throne These are not few but many for they are an innumerable Company or Multitude for the Chariots of God are twenty thousand even thousands or many thousands of Angels Psal. 68. 17. The number of the Angels