§ 42. XVI Christ prayers were heard This is expresly set down See § 43. XVII Christ feared This is here taken for grant See § 44. XVIII Christ was delivered from what he feared This is the meaning of this 〈◊〉 〈◊〉 was heard See § 44. XIX Faith and fear may stand together Christ prayer was an effect of faith yet 〈◊〉 See § 45. XX. Christs sufferings are no matter of offence These discretive particles Though 〈◊〉 import as much § 46. XXI Christ was the Son of God This is here intended under this word A Son See § 46. XXII The best and dearest to God are subject to sufferings So was the Sonne of God See § 46. XXIII Experience is a teacher This is the learning here intended See § 47. XXIV Suffering is a kinâ—…e of obedience This is the obedience here meant See § 48. XXV Christ suffered much This is taken for grant under this phrase By the thiâ—…gs which he suffered See § 48. XXVI Christ was 〈◊〉 by his sufferings This is here implied under this phrase 〈◊〉 〈◊〉 〈◊〉 See § 49. XXVII What Christ â—…uffered was for mans salvation Salvation is here laid down 〈◊〉 the end of Christs sufferings See § 49. XXVIII Christ is the author of salvation These are the very words of the text See § 50 XXIX Salvation purchased by Christ is â—…ternall So is it here styled See § 51. XXX True obedience is that which is yeelded to Christs Word This relative HIM 〈◊〉 hath reference to Christ and his Word See § 52. XXXI 〈◊〉 but such as they Christ can be saved Salvation is here appropriated 〈◊〉 〈◊〉 See § 52. XXXII All that obey Christ shall be saved The generall particle ALL intends 〈◊〉 much See § 53. XXXIII Christ was an Highpriest XXXIV Christ was called of God to be an Highpriest These two last Doctrines are in the words of them expressed XXXV Christ was an High-priest after the most excellent Order This was 〈◊〉 order of Melchizedech Of these three last Doctrines See § 54. §. 57. Of the many profound mysteries of Christs Priesthood Verse 11. Of whom we have many things to say and hard to be uttered seeing ye 〈◊〉 dull of hearing FRom this verse to the end of the sixt Chapter the Apostle maketh a â—…on which he doth of purpose to stirre up the Hebrews more 〈◊〉 to attend to that which he should further deliver about the excellency of 〈◊〉 Priesthood This verse is a transition betwixt his former Doctrine and the following â—…sion It is a perfect transition looking backward and forward It looks â—…ward to the former Doctrine by setting down the multitude and difficulty of â—…steries concerning Melchizedech in these two phrases Many things hard to be â—…tered It looks backward to the digression in declaring their dulnesse thus Ye 〈◊〉 dull of hearing This Relative whom of whom hath reference to Melchizedech the last 〈◊〉 of the former verse but so as it intends also Christ and his Priesthood which 〈◊〉 after the order of Melchizedech Of the Greek phrase thus translated Of whom we have many things to say 〈◊〉 Ch. 4. v. 13. § 79. Thereby is implied that many mysteries were couched under that kinde of â—…hood and the phrase following sheweth them to be very difficult This phrase hard to be uttered or hard by interpretation to speak or 〈◊〉 manifesteth a difficulty The Greek word is a compound The simple Verb signifieth to interpret 〈◊〉 the particle added thereto implieth a difficulty As in this phrase burdens â—…vous to be born or hard to be born Luk. 11. 46. and this hard to be undeâ—… 〈◊〉 2. Pet. 3. 16. Hereby we are given to understand that the doctrine of Christs 〈◊〉 contains many profound mysteries This is evident by sundry mysteries heretofore delivered on Chap 2. v. 17 18. 〈◊〉 on Chap. 4. v. 15 16. and on the beginning of this Chapter but especially by 〈◊〉 which are set down in the seventh and other Chapters following Christs Priesthood is the main ground of our salvation most of the 〈◊〉 points of our Christian Religion must be known for attaining the knowledge 〈◊〉 of as the distinction between Father and Sonne and betwixt the two 〈◊〉 〈◊〉 Christ in both which he was our Priest God for works of Authority and â—…nity Man for works of service and suffering the union also of those two â—…tures in one Person because the perfection of all those things which 〈◊〉 〈◊〉 our Priest did consisted therein yea the several mysteries contained under 〈◊〉 many Rites of Aarons Priesthood and the difference betwixt Aarons and â—…zedechs Priesthood are to be known as the Apostle himself in the seventh 〈◊〉 expresly sheweth 1. This giveth evidence of the singular use and benefit of this Epistle to the 〈◊〉 〈◊〉 No part of Scripture doth more distinctly and fully lay forth the 〈◊〉 of Christs Priesthood then this What wrong therefore do those to Gods 〈◊〉 who impugne the authority of this Epistle See Ch. 1. § 1. in the Proâ—…m 〈◊〉 before this Epistle 2. It can be no wonder that so many heresies have been in all ages 〈◊〉 about the Priesthood of Christ in that it is a mystery so profound as it 〈◊〉 〈◊〉 of the Popish heresies especially those that are most fundamental are 〈◊〉 Christs Priesthood For of it there are two parts The oblation of Christs 〈◊〉 and his continual Intercession Against which are most of their 〈◊〉 resies as the Sacrifice of the Masse which they say is a true reall 〈◊〉 Sacrifice for the quick and dead their sacrificing Priests their doctrine of 〈◊〉 〈◊〉 Supererogation of Intercession of Saints and Angels most of their errors about 〈◊〉 Sacraments with many other 3. Hereby we see how necessary it is to be well instructed in the Priesthood of Christ. 4. This may stir up Ministers among other mysteries to study and preach this myâ—… of Christs Priesthood And this may also stir up people patiently and diligently to attend unto it Of the Papists cavil hence raised about the difficulty of the Scripture See The 〈◊〉 Armour of God Treat 2. Part. 8. on Eph. 6. 17. Of Gods word § 18 19 c. §. 58. Of mens dulnesse in hearing THe other part of the transition followeth in these words Seeing ye are dull of hearing or slow in ears The Greek word translated dull properly signifeth slow or slothfull and so it is translated Heb. 6. 12. The Greek Epithete is 〈◊〉 to an Asse a slow beast to an old man and to water running 〈◊〉 The other word translated hearing doth signifie ears for it is of the Plural number and is translated ears Mark 7. 35. Acts 17. 20. They who are ready wilâ—… and forward to hearken to a thing are said to be swift to hear Jam. 5. 19. Contrarily they who are negligent and carelesse are said to be slow in their ears 〈◊〉 in hearing Hereby we see that
but was made known to them by others 1 Pet. 1. 8. Thus it appears that this confirming of Christs Word added nothing to the authority thereof The Church may confirm the sacred Scriptures to be the Word of God yet confer nothing to their authority Divine mysteries may be confirmed by humane testimonies yet no authority brought thereby to those mysteries God being pleased thus to confirm the Gospel to us it ought to be a steadfast word to us see § 11. we ought with all steadfastness of faith to receive it and to continue steadfastly therein as the Christians of the primitive Church did in the Apostles doctrine Acts 2 42. §. 26. Of Apostles THey by whom Christs Word was confirmed were They that heard him Hereby are meant such as Christ chose to be his Disciples who continually followed him who heard his Sermons and saw his Works whom he made Apostles Luke 6. 13. An Apostle according to the notation of the Greek word signifieth one that is sent from another Thus an Apostle saith Christ sent me to preach the Gospel 1 Cor. 1. 17. The Greek word is used for a Messenger and so translated Phil. 2. 25. Most frequently in the New Testament an Apostle is put for such an one as was sent and deputed to a peculiar Function which was an extraordinary Function endowed with many priviledges Apostles therefore were distinguished from other Ministers both by the manner of calling them and also by the priviledges confirmed on them Their Calling was immediate from Christ himself That may be applied to all the Apostles which St Paul saith of his own particular Calling An Apostle not of men neither by man but by Iesus Christ Gal. 1. 1. Their special priviledges were these 1. To plant Churches and to lay the foundation In this respect saith the Apostle I have laid the foundation 1 Cor. 3. 10. 2. To be immediatly inspired John 14. 26. Gal. 1. 12. 3. To be infallibly assisted by the holy Ghost Iohn 16. 13. 21. 24. 4. To be limited to no place but sent out into the whole world Matth. 28. 19. 5. To have a power to give the holy Ghost Acts 8. 17. 6. To confirm their Doctrines by Miracles Matth. 10. 1. Acts 2. 43. 5. 12. 7. To understand and speak all manner of Tongues Acts 2. 11. 8. To execute visible judgements on notorious sinners Acts 5. 5. 13. 11. These priviledges evidently demonstrate that the Apostles were extraordinary Ministers of extraordinary Abilities whereby they were the better fitted to their extraordinary work This gives evidence of the wisdom of Christ in ordering the affairs of his Church and of his care thereabouts in that he enableth provideth and prepareth for his Church such Ministers as may be fittest for the present estate and condition thereof It is an especial part of wisdom to take due notice of the present particular charge which is under one and answerably to provide for it It is noted as a point of prudence in Saul that when he saw any strong man or any valiant man he took him unto him 1 Sam. 14. 52. namely to be a Leader and to have a command in his Army Christ in his wisdom doth not only finde such but also he makes such as the present state and need of his Church requireth §. 27. Of confirming the Gospel to them that then lived ABout confirming the Gospel this clause is added to us Hereby the Penman of this Epistle includes himself in the number of those to whom the Gospel is here said to be confirmed as he did before in the number of those whom he exhorted to give diligent heed to the Gospel and to beware that they let not slip what they had heard and whom he told that they should not escape if they neglected so great salvation From this expression Confirmed to us by them that heard him we may well inferre that this Epistle was written in the Apostles daies yea and by one of the Apostles Of the Author of this Epistle see the Title § 4. But on the contrary it is by many hence inferred that neither Paul nor any other of the Apostles was the Author thereof because he saith that it was confirmed to them by the Apostles Whence they gather that the Penman hereof received not the Gospel from Christ which Paul did Gal. 1. 12. and all the other Apostles Matth. 28 20. Act. 1. 3. Many Answers may be given to this Objection 1. The two Greek pronouns of the first and d second persons plural have so small a difference and that in one onely letter as one may soon be put for the other Judicious Beza saith that he hath oft noted this mistake If therefore the second person plural were here put thus was confirmed to you that scruple is clean taken away 2. This phrase Unto us may be referred to the Time as well as to the Persons as if it had been thus translated untill us or to our daies implying that the Gospel from Christs own preaching thereof was confirmed by the Apostles to their very daies 3. The Apostle may use the first person as he was a member of that mysticall body whereof they to whom he wrote were also members and by virtue of that communion include himself though it did not in particular concern himself Thus he puts himself in the number of those who shall be living at Christs last coming where he saith WE shall not all sleep 1 Cor. 15. 51. yet he himself slept many hundred years ago So 1 Thess. 4. 17. 4. The Gospel might be confirmed to Paul by other Apostles though it was immediatly revealed unto him by Jesus Christ Not that that confirmation wrought in him any greater assurance of the truth thereof but that it established the Church more therein by the mutual consent of other Apostles with him to this purpose saith the Apostle I communicated unto them the Gospel c. least by any means I should run or had run in vain Gal. 2. 2. 5. The confirmation here intended may have reference to the miracles which were wrought by the Apostles Thus might the Gospel be confirmed not only to other believers but also to the Apostles themselves even by the miracles which they themselves and others also did To this purpose tends the praier of the Apostles Act. 4. 29. 30. 6. The words do not necessarily imply that the Penman of this Epistle or any other person was confirmed but rather that the Gospel it self was confirmed Hereof see § 25. §. 28. Of God working miracles THe Apostle yet further proceeds in setting down another confirmation of the Gospel It was first preached by Christ then confirmed by the Apostles and now again by God himself Namely by such Divine works as could not be performed but by a Divine power the very power of God For God hath restrained the power of all creatures within a compass They cannot do
on the right hand of God Act. 7. 56. Thus shall we with much patience contentednesse and cheerfulnesse do and endure what God by his providence calleth us unto knowing that If we suffer with Christ we shall also reign with him 2 Tim. 2. 12. §. 64. Of the Resolution of Heb. 2. v. 6 7 first part 8th 6. But one in a certain place testified saying What is man that thou art mindfull of him or the son of man that thou visitest him 7. Thou madest him a little lower then the Angels thou crownedst him with glory and honour and didst set him over the works of thy hands 8. Thou hast put all things in subjection under his feet THis Text is a testimony taken out of Psal. 8. 4 5 6. The summe of it is Christs Exaltation About it two points are observable 1. The manner of bringing in the testimony 2. The matter contained therein The manner is manifested two waies 1. By an indefinite pointing at 1. The Penman One 2. The place In a certain place In the matter two points are distinctly demonstrated 1 The low degree from which Christ was exalted 2. The high degree to which Christ was exalted That low degree is set down 1. Simply v. 6 2. Comparatively v. 7. In the simple consideration of Christs low degree Observe 1. The â—…es under which it is couched 2. The manifestation of Gods tender respect to him therein The Titles are two 1. Man 2. Son of man The manifestation of Gods respect is in two phrases 1. Mindfull 2. Visit. In the comparative expression of Christs low degree are noted 1. The persons 2. The point The persons are of two sorts 1. The efficient or authour who put him under God implied in this apostrophe and under this relative Thou 2. The object or persons under whom he was put Angels The point or comparison it self declares 1. The degree of humiliation Lower 2. A restraint or limitation thereof Little This hath reference both to the measure and also to the continuance of his humiliation Little measure Little or short in time In the high degree whereunto Christ was advanced two things are noted 1. The Person that exalted him Even the same that humbled him THOU 2. The kinde of advancement This consisteth of two parts 1. Dignity 2. Authority His Dignity is 1. Propounded in this metaphor Crowned so as it was royall 2. Amplified and that two waies 1. By the excellency of that Crown Crown of glory 2. By the esteem or others Honour 2. His Authority is manifested two waies 1. By his jurisdiction over others 2. By others subjection to him His jurisdiction is set out 1. By the kinde of it Set over 2. By the subjects over whom he is set The works of thine hands Others subjection is set down 1. By the persons or things subjected to him All things 2. By the low degree of their subjection Under his feet § 65. Of the Instructions raised out of Heb. 2. v. 6 7 and former part of the 8th I. TO alleadge a proof of a Point is as much as to alleadge the Point it self Thisâ—… gather from this note of an Assumption BUT For in ordinary course this should have followed But unto Iesus he hath put in subjection the world to come Instead thereof the Apostle produceth a testimony of Scripture that proves aâ—… much II Sacred Scripture receives no authority from the Penman thereof This is one reason why the Apostle nameth not the Psalmist but saith ONE See § 52. III. It is sufficient to quote the words of Scripture This is sufficient though no Book nor Chapter nor verse be quoted See § 50. IV. The Old Testament testifieth of Christ. See § 51. V. Man of himself is a mean mortall and miserable creature The Hebrew word translated Man intends thus much See § 54. VI. Man comes of man Every one is a sonne of man and descends from Adaâ—… See § 54. VII Christ was a mean man This title Man is here especially meant of Christ. See § 54 59. VIII Christ was born of man Even he also was a Son of man See § 54. IX Nor Christ nor any of his members are ever out of Gods minde He is mindfull of man Christ the Head is here to be considered with all his members See § 55. X. God had an especial care of Christ and of his members He visited them See § 56. XI It is God that maketh low This Apostrophe Thou madest him lower is directed to God See § 57. XII Christ was made low This Positive is comprised under the Comparative Lower XIII The Lord of Angels was made lower then Angels This relative HIM hath reference to him which is the Head of all principality and power Col. 2. 10. XIV Christs abasement was but a small abasement XV. Christ was humbled but for a short time These two last Doctrines arise out of this particle of diminution Little See § 59. XVI Christs exaltation followed upon his humiliation The order of setting the one after the other intimateth as much XVII The same God that made Christ low highly advanced him The Apostrophe made to God about Christs humiliation is continued to God about Christs exaltation XVIII Christ is advanced to a royall estate God Crowned him XIX Christ is advanced to glory See § 60. XX. Honour accompanieth glory See § 60. XXI Christ hath Authority added to his Dignity See § 61. XXII Christs Authority is over Gods creatures even the works of his hands See § 61. XXIII Every creature is put under Christ. This generall All things intends as much XXIV Creatures are under Christ as low as can be This metaphor Under his feet demonstrates as much See § 62. §. 66. Of the extent of this word All things Verse 8. For in that he put all in subjection under him he left nothing that is not put under him But now we see not yet all things put under him THe Apostle having largely and faithfully cited the very words of a Divine testimony to confirm the excellency of Christ he proceedeth to declare the meaning thereof in such particulars as most concerned the party intended The first particle FOR implieth an explanation of that which goeth before as if he had said David there speaketh of Christ FOR this is the meaning of his words Herein lieth the force of the Apostles argument David saith All things are put under the feet of the man of whom he speaketh But all things are put under the feet of none but of Jesus Therefore none but Jesus can be the man of whom David speaketh If any creature at all be exempted from that generall All things Christ is not absolutely supream To shew that the force of the argument lieth in this generall All things the Apostle resumes the word of the Psalmist thus In that he put all in subjection under him In this repetition in stead of
this testimony thus The holy Ghost saith doth demonstrate sundry principles of our Christian faith as 1. The holy Ghost is true God For God spake by the mouth of David Act. 4. 25. where David said The Spirit of the Lord spake by me he addeth The God of Israel said 2 Sam. 23. 2 3. All Scripture is given by inspiration of God 2 Tim. 3. 16. And God spake by the Prophets Heb. 1. 〈◊〉 and they spake as they were moved by the holy Ghost 2 Pet. 1. 21. 2. The holy Ghost is a distinct person This phrase The holy Ghost saith intendeth as much 3. The holy Ghost was before Christ was exhibited in the flesh for he spake by David whose Son Christ was many generations after David Yea mention is made of this Spirit of God to be before any creatures were Gen. 2. 2. So as the holy Ghost is God eternal 4. The Scriptures of the Old Testament are of divine authority Holy men of God spake as they were moved by the holy Ghost 2 Pet. 1. 21. Of this Title holy Ghost See ch 2. v. 4. § 35. The Apostle useth this particle of resemblance As to shew that what he delivereth afterwards is agreeable to the minde and words of the holy Ghost This particle may have reference to ver 12. and to expresse the minde of the Apostle more fully the other particle of resemblance SO may be there inserted thus As the holy Ghost saith So take heed c. Though the testimony quoted were written yet it is expressed under this word saith to shew that the word is as a Sermon preached that so we should give the more heed thereto Here is not expressed to whom he saith because it is intended to every one and everyone should attend unto it as spoken to him in particular §. 75. Of the Apostles fit applying a divine testimony THE main scope of this testimony as it was first uttered by the Psalmist is to admonish such as from time to time should live in the Church to take heed of rebelling against Christ as the Israelites in the wildernesse had done Many Interpreters both ancient and modern apply that Psalm to Christ For this Title The rock of our Salvation or as the LXX render it Our Saviour v. 2. doth most properly belong to Christ and Christ is that Shepherd whose Sheep we are Luk. 13. 20. And it is expresly said of the Israelites in the wildernesse that they tempted Christ 1 Cor. 10. 9. Hereupon this adverb of time To day is applied to the time of grace wherein God speaks to us by his own Son ch 1. v. 2. In this respect this testimony is most pertinently quoted for the Point in hand For David fore-knowing that God would send his Sonne to be a Saviour and Shepherd of his Church exhorteth all the members thereof to rejoyce in him with all reverence to worship him and to take heed of being like to the rebellious Israelites in the wildernesse Now because the Apostle had set forth the faithfulnesse of the said Son of God in his Prophetical Office He fitly putteth the Hebrews in minde of that seasonable admonition of the Psalmist to keep them from being like their Fore-fathers and to quicken them up to a more diligent heeding of Christs word which is the Gospel §. 76. Of taking the first opportunity of grace THe first word of the foresaid divine Testimony To day is diversly taken as was shewed ch 1. v. 5. § 61. Here it signifieth the time present yet so as it includes a continuance of a time present As that present time wherein David lived was to him and to those that then lived To day So that present time wherein the Apostle and other Christians with him lived was to them To day and the time wherein we now live is to 〈◊〉 To day This word then To day intends that instant wherein God affords an opportenity of getting grace or obtaining any blessing It may here have reference to that which immediatly followeth of hearing Christs voice as if he had said If ye will now hear his voice while he speaketh unto you Or it may have reference to the inhibition of not hardening their heart as if he had said If ye will hear Christs voice then harden not your heart in this time that he is speaking unto you In the Greek there is a comma put after this word To day whereby is intended the latter reference In the generall both references tend to the same scope which is that the present opportunity of Gods offering grace must be taken we must hearken to him while he speaketh and we may not harden our hearts against him when he speaketh When Samuel though he were but a childe understood that the Lord called him he presently answered Speak for thy Servant heareth 1 Sam. 3. 10. Ruth was but a young woman yet she understanding that the God of Naomi was the only true Lord saith to her Mother in Law Thy God shall be my God and thereupon would needs go with her to be among the people of that God Ruth 1. 16. c. Zacheus in his man-age coming to know Iesus to be the promised Messiah readily entertained him Luk. 19. 5 6. The penitent thief at the time of his death knowing Christ to be the promised King beleeved on him and confessed him 〈◊〉 23. 41 42. Thus in what estate of our age soever means of calling us to Christ are afforded we must even then without delay To day take that opportunity Iâ—…sh haste and delaied not saith the Psalmist Psa. 119. 60. When Christ called 〈◊〉 he made haste and came down Luk. 19. 6. When Christ called Simon and Andreâ—… they straightway left their nets and followed him Mat. 4. 20. When it pleased God 〈◊〉 reveal his Son in Paul immediatly he preached him Gal. 1. 16. 1. It is God which worketh in us both to will and to do Phil. 2. 13. and no man 〈◊〉 come to Christ except the Father draw him Joh. 6. 44. Is it not then a point of wisedome to yeeld when God draws The Church promiseth as much saying 〈◊〉 me I will run after thee Cant. 1. 3. If we harden our hearts and hear not 〈◊〉 speaking to us to day how can we expect that he should hear us to morrow They shall call upon me but I will not answer saith Wisedom Pro. 1. 28. 2. Thou knowest not what a day may bring forth Therefore put not off the grace that is offered thee to day Boast not thy self of to morrow Pro. 27. 1. The 〈◊〉 fool that thought to enjoy his goods many years was taken from them that night Luke 12. 19 20. 3. By putting off an opportunity men make themselves more unfit for another opportunity For sin the longer it groweth the stronger it groweth and the heart useth to be more hardened by putting off means of softening As they
all there being other creatures more excellent then Angels II Christs excellency above Angels is beyond all comparison This phrase so much better c. implies as much III. Christs excellencies made him known to be what he is They gave him a Name whereby he is so made known as he is distinguished from all others Thus Gods excellencies are stiled his Name Exod. 34. 5 6. IV. Christ hath a just right to his excellency His right is a right of inheritance which is the best right that can be V. According to that excellency which of right belongs to any he is to be esteemed This is the end of setting out Christs excellencies and his right to them namely to work in us an high esteem of him Thus Magistrates Ministers Masters Parents and others are to be esteemed according to that Name which they have obtained §. 46. Of the meaning of these words For unto which of the Angels said he at any time Verse 5. For unto which of the Angels said he at any time Thou art my Sonne this day have I begotten thee And again I will be to him a Father and he shall be to me a Sonne IN this Verse the particular instance of the forementioned excellent Name is given which is Sonne in reference to God This causal particle for sheweth that that which followeth is a proof of that which went before The proof is from an induction of a special Name The proof is taken from testimonies of Scripture A testimony of Scripture is a sound proof This was it whereunto a Prophet thus directed Gods people To the Law and to the Testimony Isa. 8. 20. Christ prefers it before the testimony of one risen from the dead Luk. 16. 31. Yea before the testimony of Iohn the Baptist of his own works and of his Father For after he had produced those three testimonies he advised to search the Scriptures and that because they testified of him Ioh. 5. 36 37 38 39. Obj. 1. A testimony is but an inartificiall argument which is counted the last and lightest of all arguments Answ. A testimony receiveth his force from the witness-bearer An humane testimony is not counted infallible because men are subject to ignorance error and manifold corruptions But a divine testimony is infallible in that it resteth on the highest and soundest ground of truth which is the word of God for it is impossible for God to lye Heb. 6. 18 See Chap. 3. v. 3. § 26. As for sacred Scripture it is all given by inspiration of God 2 Tim. 3. 16. and holy men of God spake as they were moved by the holy Ghost 2 Pet. 1. 21. The Scripture is as a long continued approved record it is as a Law written and hath continued many generations and thereby gained the greater confirmation Thus this proof is more sure and sound then any logical or mathematical demonstration can be Nothing more convinceth a beleever or more prevaileth with him then a Scripture proof Object 2. Hereticks alledge Scripture to prove their heresies Answ. This doth yet further confirm Scripture proofs in that all of all sorts fly to it as all fly to the Law and plead it But did the Scripture ever make for any heresie the devil himself alledged Scripture Matth. 4. 6. but was confounded thereby and so have all hereticks been in all ages Of hereticks perverting Scripture See the whole Armour of God Treat 2. Part 8. Of Gods word on Eph. 6. 17. § 16. What cause have we in this respect to observe this direction Search the Scriptures Joh. 5. 39. and in hearing the word preached to search the Scriptures whether the things we hear be so as the men of Berea did Acts 17. 11. We ought hereupon to have our judgements grounded on the Scriptures our opinions ordered and our doubts resolved thereby Nothing ought to be taken as an Article of Faith but that which may be proved thereby The kinde of argument here used is negative it stands thus The Scripture no where declareth Angels to be Sonnes of God Therefore that name belongeth not to them In regard of an Article of Faith a negative argument from Scripture is sound and good because all Articles of Faith requisite to be beleeved are therein set down so as if it be not to be found in the Scripture we may well conclude that it is no Article of Faith The Name which here is denied to belong to Angels is thus set down under an interrogation unto which of the Angels said he c. This interrogation importeth a strong negation somewhat more then if he had in a plain negative thus said unto none of the Angels said he c. For hereby he putteth the matter to their consideration and maketh them judges thereof As if he had said Think with your selves and call to minde what any where you have read in sacred Scripture and tell me if any such thing be spoken of an Angel therein The distributive particle which unto which implieth a number of Angels and by way of grant a difference of degrees as if he had said Grant that there are different degrees of Angels and that some of them are more excellent then others Yet to none of them no not to the most excellent said he thou art my Sonne c. The relative particle HE hath reference to God the Father as is evident by this that he saith Thou art my Sonne c. Though David uttered the words yet as the Assembly of Apostles and Disciples expound it Acts 4. 25. God by the mouth of his servant David said This manner of expression said he hath reference to the old Testament which before Christs time was the only written word of God And the extention of time in this phrase at any time hath relation to the whole history of the Bible from the beginning of Genesis to the end of Malachy Not once in any part of any of these books is this Name Sonne of God applied to Angels §. 47. Of the various acceptions of this Title Sonne of God TRue it is that where Sonnes of God are said to present themselves before the Lord Ioh 1. 6. and 2. 1. Angels are meant Angels also are meant where it is said all the Sonnes of God shouted for joy Job 38. 7. They are elsewhere stiled Sonnes of the Mighty Psal. 89. 6. or as many do translate it Sonnes of God It is manifest then that Angels are called Sonnes of God Oâ—… if Angels be not meant then men are called Sonnes of God If either Angels or men be called Sonnes of God how can it be accounted a prerogative proper to Christ alone to be Gods Sonne Answ. This Title Sonne of God is in sacred Scripture used two wayes 1. Most properly by nature and eternal generation 2. By meer grace and favour God accounting them to be his Sonnes and accepting them as Sonnes In this latter respect many meer
promise had been thus made I will manifest that I am the Father of that Sonne which I will raise up to them and that he is my Sonne In like manner saith the Angel to the Virgin Mary That holy thing which shall be born of thee shall be called the Sonne of God Luk. 1. 35. §. 64. Of the resolution of the fifth Verse THe exemplification of the former comparison ver 4. here begins and continueth to the end of this Chapter In this exemplification there are sundry proofs given both of Christs Excellency above Angels and also of Angels inferiority to Christ. Christs excellency is exemplified in eight particulars which are these 1. That relation which is betwixt God the Father and the Sonne in this verse 2. That worship which is due unto Christ v. 6. 3. Christs Divine nature v. 8. 4. Christs Royal function v. 8. 5. The eminency of Christs gifts above others v. 9. 6. Christs great work of Creation v. 10. 7. Christs immutability v. 11 12. 8. Christs Glory and Dignity v. 13. The Inferiority of Angels is exemplified in three particulars 1. That Duty which they owe to Christ namely to worship him v. 6. 2. Their created nature v. 7. 3. Their Office to attend upon Saints v. 14. In this verse the first branch of the exemplification of Christs excellency above Angels is set down The summe of it is The Relation betwixt God the Father and Christ. In setting down hereof we are to observe 1. The Proof 2. The Point The Proof is taken from testimonies of Scripture which are two The first is taken out of Psal. 2. 7. Wherein observe 1. The Manner of producing the testimony 2. The Matter whereof it consisted The Manner is noted two wayes 1. Negatively Because no mention is made in Scripture of any Angel to be Gods Sonne the Apostle concludes that no Angel is Gods Sonne 2. Interrogatively whereby he propounds the case to them to judge of it Unto which of the Angels said he c. The Matter of the testimony consisteth of a relation Whereof observe 1. The circumstances 2. The substance The Circumstances are two 1. An Apostrophe of the Father to the Sonne Thou art 2. The time This day The Substance of the testimony sets out 1. The Kind of relation my Sonne 2. The Ground of it I have begotten thee The other testimony of Scripture is taken out of 2 Sam. 7. 14. In producing this testimony observe 1. The connection of it with the former in this phrase and again 2. The substance thereof Wherein again observe 1. The Manner of expressing it by way of promise I will be c. 2. The Matter thereof Which expresseth 1. The relative a Father 2. The correlative a Sonne §. 65. Of the Doctrines arising out of the fift Verse I. A Testimony of Scripture is a sound proof See § 46. II. A negative Argument from Scripture is a good Argument This is to be taken of Articles of Faith and such things as are necessary to be known by Christians For in such things the whole councel and will of God is made known unto us by the Scriptures Hereupon a curse is denounced against such as take from or add to the Scriptures Rev. 22. 18 19. III. Christians ought to be so expert in the Scriptures as to know what is therein set down or what not This I gather from the Apostles Interrogation Unto which of the Angels c. Hereby he would have them judge of the truth of what he said which they could not do unless they had been well exercised in the Scriptures IV. No Angel is properly Gods Sonne For they are Angels concerning whom the Apostle propounded this question and that by way of negation V. Christ is the true and proper and only Sonne of God This is the main scope of this testimony See § 15. VI. The Father acknowledgeth Christ to be his Sonne This Apostrophe thou art c. expresly sets down the Fathers acknowledgement This is to strengthen our Faith the more in this great Article as Matth. 3. 17. 17. 5. VII The true Sonne of God is begotten of God The inference of the latter part of this testimony upon the former plainly proveth the Doctrine of this great Mystery See § 49 c. VIII The generation of the Sonne of God is an eternal generation This is gathered from one signification of the particle this day See § 50. IX God gave visible evidences of his Sonnes eternal generation This also ariseth from this word This day See § 58 c. X. Sundry testimonies may be alledged for one and the same point Here the Apostle joyneth several testimonies by these conjunctives and again XI God continueth to be the same to his Sonne This word of promise I will be to him a Father intends as much As he is ever the same in his essence so also in his will and affection towards his Sonne XII The Sonne of God is such to his Father as his Father is to him The addition of this correlative He shall be to me a Sonne upon the former part I will be his Father imports so much XIII The truth of what was promised to Solomon as a type was accomplished in Christ. This application unto Christ of that which was first spoken unto Solomon proves as much §. 66. Of bringing Christ into the world Verse 6. And again when he bringeth in the first-begotten into thâ—… world he saith And let all the Angels of God worship him HEre the Apostle produceth another argument to prove the excellency of Christ above Angels The first clause And again importeth as much Such a phrase was used before § 63. to note a connexion of two confirmations of one and the same argument Here it is used to distinguish two arguments produced for proof of the main point The point is That Christ is more excellent then Angels The argument is because he is the only true Sonne of God This argument was confirmed first by one testimony out of Psal. 2. 7. And then by another argument out of 2 Sam. 7. 14. Before this later to shew that it tendeth to the same purpose that the former did he premiseth this clause and again Here to that argument taken from Christs dignity he addeth another taken from the subjection of Angels to Christ And because it proveth as much as the former did he saith And again In the Greek a particle of opposition but is used which is here well turned into a copulative and For all the testimonies tend to the same scope In the Greek also the words are somewhat otherwise placed then in our english word for word thus But when again he bringeth in c. This may seem to imply that Christ was twice brought into the world And there be that apply this to Christs second comming in his glory and all the holy Angels with him Matth. 25. 31. and say that then again God brought him into the world But
affirming that Peter was at the door say It is his Angel that is his messenger or one sent from him Angel being put for one sent of God is put for a created or uncreated messenger Created Messengers are visible or invisible Visible are extraordinary or ordinary Ordinary created visible Messengers of God called Angels are Priests under the Law Mal. 2. 7. and Ministers under the Gospel Rev. 1. 20. Extraordinary ones were Prophets Iudg. 2. 1 4. In particular Iohn the forerunner of Christ Mal. 3. 1. Mar. 1. 2. Invisible Messengers of God are the celestiall spirits that are here meant All those spirits were at first made good and so messengers according to Gods minde and heart But many of them sinned and kept not their first habitation 2 Pet. 2. 4. Jude v. 6. and became devils yet are they sent and used of God as Messengers and Ministers of his just vengeance and thereupon still called Angels 1 Cor. 6. 3. And where it is said that the Sadduces say There is neither Angel nor spirit Act. 23. 8. both good and evil Angel is meant so also Rom. 8. 30. But for the most part where this title Angel is attributed to an evil spirit some note of distinction is added thereto to demonstrate what kinde of Angell is meant as Angels of the devil Mat. 25. 41. Angels of the Dragon Rev. 12. 9. Angel of the bottomlesse pit Rev. 9. 11. Angels that sinned 2 Pet. 2. 4. Angels that kept not their first estate Jude 6. §. 83. Of the Title Angel given to Christ. THere is one eternall uncreated Angel oft mentioned in Scripture even the Sonne of God the second Person in sacred Trinity For it pleased the Father to communicate his secret counsell and sacred will to Sonnes of men by his own Sonne who was in that respect a kinde of messenger from his father to men and stiled an Angell yea and appeared to men before his Incarnation in that form and manner which Angels did yet are there manifest evidences to demonstrate that the Sonne of God is meant when this Title Angel is attributed to him such as these that follow 1. Arch-Angels Iude v. 9. By this Title the Prince and head of Angels which is Christ Jesus is set out For he is there called Michael which name is given to Christ Dan. 10. 13. 21. 12. 1. Rev. 12. 7. The notation of the name Michael who as God importeth as much He is also called Iehovah Zech. 3. 2. It is said that Iehovah buried Moses Deut. 34. 5 6. And surely the same Iehovah this Michael suffered not Satan to discover the place where Moses was buried We reade but of one Arch-Angel in sacred Scripture 2. Head of Principalities and Powers Col. 2. 10. This the Apostle speaketh of Christ. 3. Angel of the Covenant Mal. 3. 1. That Angel in whom Gods Covenant with man is made and confirmed 4. Angel of Gods presence Isa. 63. 9. Or word for word Angel of his face that is the express image of his Person who is ever before Gods face to make intercession for us 5. Gods proper Title which is Iehovah wheresoever he that appeared as an Angel and is stiled an Angel hath this Title Iehovah attributed to him there Christ Jesus is meant On this ground it is evident that the Angell which appeared to Moses in the burning bush was Christ because he is called Iehovah Exod. 3. 3 4. By a like evidence it is manifest that the Angell which spake to Iacob in a Dream was Christ because he said of himself I am the God of Bethel c. Gen. 31. 11. 19. 6. When the Name is declared to be secret or wonderfull as Iudg. 13. 8. Wonderfull is one of the Titles whereby the Sonne of God true Iehovah is set out Isa. 9. 6. 7. When divine effects are wrought by him that is stiled Angell as to deliver from all evil Gen. 48. 16. to put fear and terrour into the heart of stout enemies Exo. 14 19 24 25. And to bring Israel out of Egypt after such a manner as they were brought out Numb 20. 16. 8. When divine worship is rightly given to him that is called Angel I say rightly because divine worship may and hath been given to created Angels Col. 2. 18. Rev. 19. 10. 22. 8 9. But by divine worship rightly and duely given one of the Angels that appeared to Abraham is manifested to be Iehovah Gen. 18. 2. And the Angel with whom Iacob wrestled Gen. 32. 26. for Iacob made supplication unto him Hos. 12. 4. This uncreated Angel the Sonne of God true Iehovah is not meant by the Apostle in this Text For he speaks in the plurall number Angels as of many and those made or created yea and Ministers Nor doth he mean Sonnes of men For he stiles them spirits meaning Angelical and celestiall spirits who are usually and properly called Angels These are here intended §. 84. Of the Names given to Angels THat we may the better discern the excellency of these Angels and therewithall the excellency of Christ who is preferred before them I will distinctly note 1. The Titles attributed to them in Scripture 2. Their Nature For they are spirits See § 86. 3. Their Properties For they are a flame of fire See § 93. 4. Their Functions For they are Ministers See § 96. c. One and but one proper name is in sacred Scripture attributed to an Angel that is Gabriel Dan. 8. 16. 9. 21. Luke 1. 19. 26. According to the notation of this name it signifieth a strong man of God It may be a name comnon to any Angel deputed of God to any speciall function or sent on any speciall message There is another name attributed to him that is stiled Arch-Angel who is Christ as we shewed before § 83. There are other names meneioned in the Books called Apocrypha as Raphael Physick of God Tobit 3. 17. Uriel Fire of God 2 Esdras 4. 1. Ieremiel Mercy of God 2 Esdr. 4. 36. Salathiel asked of God 2 Esd. 5. 16. There are also sundry other names reckoned up by the Jewish Rabbins which because they want sufficient authority I passe by Other Titles are attributed to them in sacred Scripture to set out their nature or Offices or excellency in one kinde or another They are these which follow 1. Spirits This Title declares the common nature of them all which is spirituall 2. Ministers This pointeth at their generall office which is to minister to God himself to the Sonne of God and to Sonnes of men as we shall hereafter more distinctly shew 3. Men of God So was the Angel that appeared to Manoah stiled Iudg. 13. 6. 9. He is called a man because he appeared in the shape of a man and a man of God because he came from God and was sent by God Though this Angel were the Sonne of God yet the Title is given unto him as he appeared like an Angel and may be well
be referred their restraining of things hurtfull by nature from doing hurt Dan. 6. 22. Obj. How may these extraordinary instances be ordinarily applied Answ. 1. Extraordinary instances do shew what Angels are able and ready to do at the pleasure of the Lord. 2. They shew what God will put them to as he seeth cause So as on these grounds we may expect the like if God see it good 3. These extraordinary instances are as pertinent to our purpose as that reason which the Apostle useth Heb. 13. 2. to presse the duty of hospitality namely their receiving of Angels unawares 4. These are visible and sensible demonstrations of their invisible and insensible care over us 5. The argument follows from the greater to the lesse For if Angels did such extraordinary matters for Saints much more may we expect ordinary matters Such an argument is pressed Iam. 5. 17. to quicken us up to pray §. 99. Of Angels Functions over mens souls in this life IN regard of mens souls in this life Angels are 1. As Prophets or Teachers to instruct them Dan. 8. 16 17. 9. 22. Luk. 1. 15 14 15 34 35. Act. 1. 11. 2. As Consolators to comfort them in their fears and perplexities Gen. 21. 17. Isa. 6. 6 7. 3. As Coadjutors to stand with them against Satan Iude v. 9. Zee 3. 1. 4. As fellow-members to rejoyce at the conversion of sinners Luk. 15. 10. 5. As Tutors to punish them for their offences that so they might be rowsed out of their sins and brought to repentance 2 Sam. 24. 16. §. 100. Of Angels Functions to Saints in the life to come IN regard of Saints after this life Angels are 1. As Watchers to attend the separation of body and soul and instantly to take their souls and carry them to heaven Luk. 16. 22. 2. As Keepers at the last day to gather all the Elect together Mat. 24. 31. 3. As Fanners or Fishers to separate the evil from the good Mat. 13. 49. 4. As Companions in heaven to joyn with Saints in praising God Rev. 7. 9 10 11. The fore-mentioned distinct Functions of Angels do leade us on further to consider the benefits which we reap by them §. 101. Of the benefits which Saints receive by the Ministry of Angels THe Benefits which we receive by the Ministry of Angels concern the good of our bodies or of our souls and that in this life and in the life to come They may all be reduced to these heads 1. An exceeding high honour to have such attendants For they are ministring spirits for us v. 14. It was counted the highest honour that could be done to him whom the King delighted to honour that one of his noble Princes should wait upon him But all the noble Princes of God attend on Saints Well weigh their forementioned properties § 87. and this honour will conspicuously appear to be the greater Surely this is an undoubted evidence that Saints are the Spouse of Christ Members of his body and adopted to be Gods children and heirs of his kingdom These are the true and proper grounds of this high honour Mortall Kings use so to honour their Spouses and Children Adam in his Innocency had not such honour 2. Protection from dangers For the Angel of the Lord encampeth round about them that fear him and delivereth them Psa. 34. 7. And God hath given them a charge to keep his Saints in all their waies c. Psa. 91. 11 12. There are many many dangers from which we are time after time protected by Angels though we do not visibly see it That which the Scripture revealeth we may as safely and ought as confidently believe as if visibly we saw it The benefit of this protection is the greater in that it is against spirituall enemies and spirituall assaults Eph. 6. 12. This is a great amplification of the benefit For good Angels are more in number then devils and stronger in power They are more prudent then devils are subtle They are more speedy in coming to our succour then devils are or can be in coming to annoy us They are more fervent and zealous for our good then devils are or can be fierce and malicious to our hurt They do more carefully and constantly watch for our safety then devils do or can do for our destruction though like roaring Lions they walk about seeking whom they may devour In regard of these Angelical Protectors we may say as Elisha did 2 King 6. 16. They that be with us are more then they that are against us yea though all the wicked of the world and all the fiends of hell be against us 3. Supply of all our wants They can do it They are willing and ready to doe it yea they do indeed actually do it though we do not sensibly discern it Abrahams servant saw not the Angell which went before him and prospered his journey yet an Angel did so Gen. 24. 7. Angels invisibly do many good offices for us As devils do oft work in us doubting and despair so the good Angels do oft put life and spirit into us whereby we are comforted and established An Angel strengthned Christ in the extremity of his agony Luk. 22. 43. The like they do to the members of Christ They are sent forth to minister for them ver 4. Surely their Ministry extendeth to such things as are needful for Saints and useful unto them §. 102. Of the resolution of the seventh verse Verse 7. And of the Angels he saith Who maketh his Angels Spirits and his Ministers a flame of fire IN this verse is laid down the second Argument whereby the Apostle proveth Angels to be inferiour to Christ and thereupon Christ to be more excellent then Angels The Argument may be thus framed They who are made Spirits and Ministers are inferiour to him that made him so But Angels are made Spirits and Ministers by Christ. Therefore Angels are inferiour to Christ. That Angels are so made is in expresse terms set down That Christ made them so is implied in this phrase Who maketh For it hath reference to the last clause of the second verse The summe of this verse is a description of Angels Two Points are observable therein 1. The connexion of this verse with the former in this phrase And of the Angels he saith 2. The description it self This consists of two parts The first sets down the nature of Angels Spirits The second their Office Ministers Both those are amplified 1. By their principall efficient the Sonne of God Who made them 2. By their quality in this Metaphor a flame of fire §. 103. Of the Observations arising out of the seventh Verse I. GOD hath made known what is to be known of Angels This he hath made known in his Word For thereunto the Apostle referres us in this phrase And of the Angels he saith Even he that made known in his Word what is to be known of his Sonne
that puts one under another This relative He hath reference to God See § 57. IV. Creatures are under Christ. They are put in subjection under him See § 67. V. Creatures are as low as can be under Christ. This phrase under Him is as much as under His feet See § 62. VI. No creature at all is exempted from subjection under Christ. He left nothing that is not put under him See § 67. VII Objections against a Point may be produced This particle But intendeth as much See § 68. VIII Experience of all ages is a good proof This phrase We see not intends as much Withall it implies another Point viz. IX Men hardly beleeve that which they see not X. In this world no man ever had an absolute Monarchy These particles Now Yet set out the time of this world This phrase Not all things under him denies an absolute Monarchy See § 69. XI The fullnesse of Saints glory is not here discerned See § 68. §. 72. Of seeing Iesus Verse 9. But we see Iesus who was made a little lower then the Angels for the suffering of death crowned with glory and honour that he by the grace of God should tast death for every man THe answer to the former Objection is â—…ere so plainly and fully set down as thereby it evidently appears what man was meant in the forequoted testimony namely Iesus who is expresly named and proved to be the only man that was there intended This answer is brought in by way of assumption as this assuming note BUT declareth See § 50. Or to explain the passage more clearly it may be brought in with discretive notes thus Though we see no other man yet we may discern Iesus so and so exalted The word here translated we see is sometimes put for bodily sight sometimes for spirituall If the sight here in this verse mentioned be taken for bodily sight it must be applied to the witnesses of Christs resurrection whereof mention is made 1 Cor. 15. 5 6 7. and of his ascention Acts 1. 9 10. and to the visible evidences which he gave of his supream power in heaven Acts 2. 33. 4. 10. 9 5 c. But all these visible evidences were accomplished before the time of the Apostles writing this Epistle And the Apostle here speaking in the present tense of a present and continued fight must needs be understood to speak of a spirituall sight Though our English use one and the same word namely See in the objection and in the answer yet in the Greek there are two words differing in sense and syllables The former is taken of the sight of the body See § 68. This latter of the sight of the minde Heb. 3. 19. Rev. 3. 18. Both the Greek words are oft used in the one and the other sense The former word sets out the sight of the minde Heb 11. 27. Iam. 2. 24. And this latter sets out the sight of the body Matth. 11. 4. 12. 22. But here it must be taken for the sight of the minde For Jesus is crowned with glory in heaven where men on earth see him not That we may the better discern how men are said to see Christ now in glory it will not be unseasonable to set out the different kindes of sight expressed in Scripture There is a sight of the body and of the minde Both these are exercised on earth and in Heaven On earth ordinarily and extraordinarily To exemplifie these 1. All among whom Christ conversed in the dayes of his flesh on earth saw him with their bodily eyes after an ordinary manner Matth. 8. 34. 2. Stephen and Paul saw him with their bodily eyes after an extraordinary manner Acts 7. 56. 1 Cor. 15. 8. We do not read of any other that so saw Christ after his ascension 3. All of all sorts shall see Christ with their bodily eyes at the day of judgment Matth. 24. 30. 26. 64. 4. Glorified Saints shall see him with a beatificall vision in heaven Rev. 22. 4. The sight of the minde consisteth in two things 1. In understanding things to be as they are though they be invisible to the bodily eye Ioh. 9. 39. 2. In beleeving what they conceive to be true Heb. 11. 27. Thus as the body so the soul hath two eyes which are Knowledge and Faith The former is here especially intended yet the latter is not to be excluded for true Christians beleeve what they know of Christ. As in Greek to express the two forementioned kindes of sight there are two distinct words so also there are the like in sundry Latin translations and might also in our english be distinguished by translating the former thus We see not the latter thus We perceive This latter word is so translated 2 Cor. 7. 8. This metaphor of seeing is used in spirituall matters because we are as much assured of them as if we beheld them with our bodily eyes We beleeve and are sure saith Peter Joh. 6. 69. Beleevers are as sure that Christ is now in heaven at Gods right hand crowned with glory and honour as Thomas was that Christ was risen from the dead when he saw Jesus before him and put his hand into Christs side Ioh. 20. 27 28. Nothing can be more sure then that which Gods word affirmeth Beleevers who lived before Christ was exhibited were in their souls certain and sure of every thing that God had foretold concerning the Messiah In this respect Christ saith Abraham rejoyced to see my day and he saw it and was glad Joh. 8. 56. How much more may beleevers be sure of those things which in Gods word are revealed of the glory of Christ. Of such saith Christ Blessed are they that have not seen and yet haâ—… beleeved Joh. 20. 29. As for this particular of Christs being crowned with glory it is testified by four Evangelists and by all the Apostles whose writings are come to our hands and and by the gifts that Christ conferred on sonnes of men whether extraordinary Acts 2. 33. and 3. 16. or ordinary Ephes. 4. 8 c. Well therefore might the Apostle say of himself and other beleevers we see Iesus They did as well know that Christ in heaven was crowned with glory as they who on earth saw it knew that he was crowned with thorns What may be thought of them that live under the light of the Gospel whereby the great mysteries of Jesus Christ are fully and clearly revealed and yet if they be demanded whether ever they saw Jesus crowned with glory and sitting at Gods right hand and making intercession for us will be ready to answer after such a manner as the Ephesians did Acts 19. 1 2. We have not so much as heard of any such thing What may be thought of such but that the God of this world hath blinded the mindes of them which beleeve not lest the light of the glorious Gospel of Christ
faithfull For this end the faithfulnesse of Christ and Moses is here set down See § 39. VII Christ of all was most worthy of glory This is the main point proved in these verses See § 42 43 44. VIII Moses was an eminent Minister Moses among others is here called out to be compared with Christ. His Prerogatives are distinctly set down § 45. IX Christ was more excellent then Moses This is expresly set down See § 45. X. A builder is more excellent then the thing built This Metaphor is used to set out Christs excellency above others See § 46. XI Ministers have received what they are or have This is implied under this phrase Every house is builded See § 48. XII Christ is true God He is here so called See § 49. XIII Christ is the Creator of all This is intended under this Metaphor He that built all things See § 49. XIV The Church is built up by Christ. This is the special thing intended under this phrase He that built all things is God See § 49. XV. A servant must be faithful This is here intended in the patern of Moses See § 50 XVI Governors are servants So was Moses See § 51 52. XVII Ministers are Gods witnesses As Moses so all other Ministers are for a Testimony See § 55. XVIII God before hand makes known his pleasure So much is intended under this phrase Those things which were to be spoken after See § 55. XIX Christ is the anointed This title Christ importeth as much See § 54. XX. Christ is Gods Son This is intended under this relative Son See § 55. XXI Christ is the Governor of the Church This Preposition over importeth a government See § 59. XXII The Church is Christs own It is his own house See § 57. XXIII Saints are Christs house This Pronoun WE means Saints See § 58. XXIV Believers under the Law and Gospel make one house Moses was under the Law and we are under the Gospel See § 59. XXV They who stand must take heed lest they fall So much is hinted under this conjunction IF See § 60. XXVI The best have need to look to their standing The Apostle puts himself under this caution by using a verb of the first person If WE hold fast XXVII Confidence is one evidence of our right to Christ. Mention is made of confidence to that end See § 61. XXVIII Hope also is an evidence of our right to Christ. To this end it is added unto confidence See § 62. XXIX Rejoycing ariseth from hope It is therefore here added as an Epithete to hope See § 63. XXX Perseverance is an evidence of soundnesse It is here set down for that 〈◊〉 by way of supposition if we hold fast See § 68. XXXI Perseverance must be without intermission For this end this Epithete 〈◊〉 is added See § 68. XXXII True Perseverance holds out till death So much is intended under 〈◊〉 phrase to the end See § 68. §. 73. Of the inserence of that which follows upon that which went before Verse 7. Wherefore as the holy Ghost saith To day if ye will hear his voice FRom the beginning of the second verse to this the Apostle hath lâ—…rgely 〈◊〉 down Christs faithfulnesse in executing his Propheticall Office and that toward us who are his house Hereupon he inferreth a disswasion from disrespecting Christ which is continued to the end of this Chapter This first particle Wherefore is a note of Inference This is the first place in this Epistle where the Greek word is used yet other Greek words to the same sense have been used as v. 1. ch 2. v. 1 17. This inference may have reference either to all that hath been spoken before 〈◊〉 Christs excellency and faithfulness thus Because Christ was so excellent and faithfull a Prophet as never any the like We must therefore take heed that we hardee not our hearts against him nor depart from him or more immediatly to the 〈◊〉 clause of the former verse thus Because if we hold fast the confidence c. 〈◊〉 give evidence thereby that we are the house of Christ We ought therefore to 〈◊〉 heed that we harden not our hearts and depart from Christ. The former reference sheweth that Christs care in executing his Function 〈◊〉 our good ought to make us carefull in attending to him and cleaving close 〈◊〉 him The latter reference sheweth that we ought in this respect to take heed that 〈◊〉 fall not from Christ because holding fast our confidence is an evidence 〈◊〉 communion with him namely that we are his house and he our Lord. Hence 〈◊〉 followeth that means must be used for holding fast confidence I take the former reference to be the more proper to this place and so it 〈◊〉 the same point that was before noted § 2. This note of inference Wherefore looking backward may intend either 〈◊〉 Point that immediatly followeth in the divine testimony or that which is set 〈◊〉 v. 12. c. If thus then the testimony must be included in a Parenthesis and 〈◊〉 particle Wherefore be taken as joyned with the 12th verse thus Wherefore 〈◊〉 heed c. §. 74. Of expressing ones minde in the words of the holy Ghost THE Apostle expresseth his minde concerning the use which we are to 〈◊〉 of Christs faithfulnesse in his Office under the very words of sacred Scripture which questionlesse he doth to make it the more regarded For to expresse 〈◊〉 minde in his own words addeth great weight to the Point The Apostle doth 〈◊〉 like chap. 2. ver 6 7. and in sundry other places of this Epistle A very great 〈◊〉 thereof is penned in Scripture words and phrases For he wrote to the 〈◊〉 brews who were well exercised in the Old Testament and had it in high 〈◊〉 count In quoting the testimony he expresseth neither book nor Psalm nor verse 〈◊〉 this manner of quoting Scripture See more ch 2. § 50. but the words of 〈◊〉 are so expressly set down as it may be found out where they are especially by 〈◊〉 as are so exercised in the Scriptures as these Hebrews were The Apostle faithfully declareth the minde of God therein though there be 〈◊〉 little difference in words especially in their order or joyning together which 〈◊〉 shall note in due place The testimony continueth from this verse to the 12. and it is taken out of 〈◊〉 v. 7 8 9 19 1â—… David was the Penman of this as of the other Psalms Therefore Davids name is sometimes expressed before Texts quoted out of that Book of Psalms as Ch. 4. 7. Mat. 22. 43. Luk. 20. 42. Act. 2. 25. Rom. 4. 6. 11. 9. To shew that the holy Ghost spake what David uttered in the Psalms Peter useth this phrase The holy Ghost by the mouth of David spake Act. 1. 16. And again speaking to God thus saith Who by the mouth of thy Servant David hast said Act. 4. 25. The Apostles manner of quoting
When thou art overtaken with a sinne speedily return from it and repent So did Peter so soon as by hearing the cock crow and discerning his Lords beck he was put in minde of his sinne he presently repented He went out and wept bitterly Luk. 22. 60. 61 62. The longer sin continues the stronger it groweth it will freâ—… like a canker and eat up the life of the soul Therefore put not off Repentance 4. After thou hast repented be more watchfull over thy self that thou fall not into a relapse If after the hand be blistered and healed a man use the hammer again it will wax the harder 5. Be constant in using means sanctified for softening the heart Among oâ—… means hearing the Gospel is an especiall one to keep or drive off hardness of heaâ—… See 77. in the end of it Therefore suffer the Word to work on thee as it did 〈◊〉 Iosiah 2 Kin. 22. 19. Neither put it off as Felix did Act. 24. 26. nor mock at it 〈◊〉 the Jews did Act. 2. 13. nor blaspheme it as other Jews did Act. 13. 45. To pubâ—… means adde private yea and secret too 6. Walk continually before God as Enoch did Gen. 5. 24. This will keep 〈◊〉 from yeelding to temptations even in secret Gen. 39 9. 7. Apply judgments on others to thy self and by judgements on thy self be â—…ved to examine thy self and to humble thy soul before God Iosephs brethrea 〈◊〉 this means were brought to sight of their sin Gen. 42. 21. 8. Learn to number thy daies aright This will make thee account every day 〈◊〉 last and make thee live as if it were the last day thou shouldst live on earth and 〈◊〉 will make thee think more frequently of that account thou art to give to God 9. At the end of every day examine thy self and consider what sins have passâ—… from thee This may be a means of renewing repentance and keeping thee from 〈◊〉 hard heart 10. While thy heart is soft pray against hardnesse of heart and desire otheâ—… 〈◊〉 pray for thee §. 89. Of forbearing such sins as have been judged in others Verse 8. As in the Provocation in the day of temptation in the Wildernesse THe former point of hardening ones heart is exemplified both by the People and also by the Apostle in the patern of those Israelites whom God brougâ—… out of Egypt and in an especial manner tutored fourty years together in the 〈◊〉 dernesse This first particle AS is a note of comparison It being added to a Proâ—…tion thus Harden not your hearts as such and such did intendeth that we shoâ—… take heed of being like unto them who have sinned in former times against 〈◊〉 sins God hath manifested his indignation For as the sin of those ancient Israeliâ—… 〈◊〉 distinctly set down v. 8 9. so also Gods just indignation against them v. 10 11. This may be a good caveat to us in reading the sins of others in former 〈◊〉 especially those that are registred in sacred Scripture and in observing such â—…dences as are recorded of Gods displeasure against them to take heed that we 〈◊〉 not into the same or the like sins See § 95 158. See more of this point on Câ—… 13. 5. § 68. §. 90. Of registring Predecessors sins THe sinne against which Gods people are here fore-warned is generally 〈◊〉 down in these two words a Provocation b Temptation The later shews 〈◊〉 reason of the former For if the Question be asked How they provoked 〈◊〉 The Answer is They tempted him Of tempting God see § 96. The former word is a c compound It is compounded of a simple Noun 〈◊〉 signifieth bitter Jam. 3. 11 14. Thence a e Verb which signifieth to imbitter 〈◊〉 to make bitter Rev. 8. 11. 10. 9 10. The f Preposition addes an aggravaâ—… and the g Verb compounded therewith signifieth to provoke to bitter anger greaâ—… to provoke much to imbitter It is used v. 16. thence is this word provocationâ—…rived â—…rived It is twice used in this Chapter here and v. 15. The Hebrew word which is used by the Psalmist signifieth strife or contentiâ—… or contradiction It is translated strife Numb 27. 14. and chiding Exod. 17. â—… For chiding is a striving or contending by words or a contradicting The Israeliâ—… did chide with Moses Exod. 17. 7. and thereby provoked the Lord whose servâ—… Moses was These two words Provocation and Temptation are used in the abstract to aggâ—…vate the hainousnesse of their sin Many learned Expositors of the 95. Psalm retain the Hebrew words Meriâ—… and Massah as names of that place where the Israclites provoked God For upon that occasion those names were given to that particular place where the Israclites in an high degree provoked and tempted God Exod. 17. 8. But the words used by the Apostle in this place are taken appellatively and fitly translated provocation and temptation In these two words whether they be taken as particular names Meribah and Massah or as two expressions of their sinne provocation and temptation doe plainly expresse the hainousnesse of the sinne in that as it was a tempting of God so it was a provoking him to great wrath and the manner of expressing them giveth us to understand that it is behovefull for succeeding generations that notorious sins of predecessours be kept on record These very titles provocation temptation are a kinde of record whereby the sins comprised under them are brought to minde and kept in memory The many names given to places occasioned by a sinne gives further proof hereunto as Esâ—…k strife Gen. 26. 20. Sitnah hatred Gen. 26 21. Kibrothhattaavah Graves of lust Numb 11. 34. Bethaven the house of iniquity Hos. 4. 15. Yea the registring of all those notorious sinnes which are recorded in Scripture do further confirm the point When sinne is beheld in others specially as provoking Gods wrath and pulling judgement upon the sinner it appears in its own colours horrible and detestable and so is an occasion for them who so behold it more carefully to avoid it This is the main drift of the Apostle in this place It is therefore an especial point of wisdom to take due and thorow notice of the sinnes of former Ages of the kindes of them of the causes of them and of the effects that have followed thereupon especially if God have executed any remarkable judgement and vengeance thereupon as here the kinde of sinne temptation the cause thereof hardnesse of heart the effect that followed thereupon provocation of Gods wrath and the judgement which was excluding from rest v. 11. are distinctly set down This is to be done not for approbation or imitation of the sinne recorded in that respect no sinne ought to be once named amongst us Ephes. 5. 3. but for greater detestation thereof to make us more abhor it Indeed if there were not in
down as an evidence of our union with Christ it follows that by faith that union is wrought See § 153. VI. Faith begun must be nourished The prefixing of this word beginning before confidence or faith clears this Doctrine See § 154. VII They who are in Christ must look to their standing This conditional particle IF hints so much See § 154. VIII Perseverance in faith gives evidence of our true right to Christ. The inference of the condition of perseverance upon the priviledge of being partakers of Christ proves this doctrine See § 154. IX Perseverance must be without intermission This epithete stedfast demonstrates as much See v. 6. § 68. X. True perseverance holds out till death For this is that end which is compriseâ—… under this phrase Unto the end See v. 6. § 68. §. 157. Of this phrase While it is said To day Verse 15. Whiles it is said To day if ye will hear his voice harden not your hearts 〈◊〉 in the provocation THe Apostle doth here begin to expound some passages of the foresaid testimony taken out of Psal. 95. 7 c. The first point expounded is the time intended by the Psalmist in this word To day The Apostle by this phrase Whiles it is said To day sheweth that a continued time is meant The Greek phrase may word for word be thus translated In this to be said 〈◊〉 day This is an apparent Hebraism For the Hebrews do comprize the Gerâ—… under the Infinitive mood and by prefixing a Preposition set out the time of doing a thing This phrase in saying is thus translated Psal. 42. 3. While 〈◊〉 say The Greek Septuagint do translate it in the very same words that are used 〈◊〉 the Apostle in this Text. The phrase therefore is fitly translated by our English and it doth well exprâ—… the emphasis of the Hebraism and the meaning of the Apostle which is to demonstrate that so long as the opportunity of hearkning to the voice of Christ â—…tinueth Christians must take that opportunity and by no means harden their heaâ—… against it Hereof see more § 146. Thus this verse fitly dependeth on the later part of the former as a further â—…son to stirre us up to hold the beginning of our confidence or faith The reason is â—…ken from Gods continuing to call upon us to hearken unto his voice and not 〈◊〉 harden our hearts The Argument may be thus framed While it is said To day if ye will hear his voice harden not your hearts 〈◊〉 we ought to hold fast the beginning c. But still it is said To day if ye will hear c. Therefore still we ought to hold the beginning c. §. 158. Of extending Scripture instructions to future ages THe Apostle here repeateth the very words of the Psalmist and applieth 〈◊〉 to Christians The point it self of taking the opportunity of hearkning Christs voice is a very remarkable point and of great concernment So as reâ—…tions of matters of moment are lawfull and usefull and that whether they 〈◊〉 â—…peated in the same words and same sense or in the same sense and diffeâ—… words See more hereof in The Saints Sacrifice on Psal. 116. 16. § 98 〈◊〉 108 109. There is the more weight in repeating this point because it is repeated in â—…ry terms of sacred Scripture Hereof see before § 74. Of this expression of the time To day See § 76. Of hearing Christs voice See § 77 78. Of the heart and hardning it See § 79 80 c. Of this note of resemblance AS See § 89. Of this title Provocation See § 90. Of the severall Observations gathered out of the severall words of this 〈◊〉 〈◊〉 â—… 8. § 120. By repeating the very words of the Pfalmist and applying them to Christians the Apostle giveth us to understand that Scripture instructions are of perpetuall use As they were of use in the Prophets times so also in the Apostles so still in ours so will they be in future ages till the worlds end They are as the Lamps which continually gave light in the Tabernacle and were never put out so long as it stood Exod. 27. 20. So long as the Church remaineth these Lamps ought to shine yea they will shine in it The Prophet is commanded to write his Prophesie before the people in a table and to note it in a book that it might be for the time to come for ever and ever Isa. 30. 8. An Apostle saith that the Prophets did minister unto us the things are now reported 1 Pet. 1. 12. Gods truth is an everlasting truth It endureth to all generations Psal. 100. 5. even for ever Psal. 117. 2. Gods truth is as himself and his Will as his Nature He changeth not Mal. 3. 6. This justifieth such collections inferences and applications which Preachers use to make of Scriptures to their auditors as where they finde any generall duty commanded there to presse it upon their people as a duty whereunto their people are bound We have the warrant of Christ and his Apostles for this When Christ was tempted to presumption Matth. 4. 6. he knew that this precept of Moses Ye shall not tempt the Lord Deut. 6. 16 belonged to him So when he was tempted to fall down to the devil and worship him he pressed this injunction long before delivered by Moses Thou shalt worship the Lord thy God and him only shalt thou serve Matth. 4. 9 10. In this respect he reproved the Jews of his time for transgressing the Commandments of God given in their fathers time Matth. 15. 6. See more hereof v. 8. § 89 90. Chap. 13. v. 5. § 68. §. 159. Of the Resolution and Observations of Heb. 3. v. 15. 15. Whiles it is said To day if ye will hear his voice harden not your hearts as in the provocation THe summe of this verse is A Direction for holding fast to Christ. Two speciall points are observable herein 1. The time when the duty is to be performed 2. The means how it may be performed About the time we may observe 1. The fitnesse of it To day 2. The continuance thereof Whiles it is said In setting down the means there is noted 1. The manner of propounding the same in this conditionall particle IF 2. The matter whereof it consisteth which is set down both affirmatively and also regatively In the affirmative there is expressed 1. An act Hear 2. An object His voice The negative is Propounded and Aggravated In the Proposition there is set down 1. An act forbidden Harden not 2. The object whereupon that act useth to be exercised Your hearts The Aggravation is manifested by a resemblance to a former time In this Aggravation is set down 1. The note of resemblance AS 2. A description of the time and place intended In the provocation Doctrines I. The opportunity of grace is to be taken This word To day signifieth a season or opportunity See § 76. II. Improvement
was taken Now these Hebrews well knew 〈◊〉 God was the Author of the whole Scripture and that Moses wrote as he was â—…ved by the holy Ghost Therefore the Apostle thought it sufficient thus to intiâ—… the principall or ministeriall Author He spake 2. He expresseth nor Book nor Chapter but only saith In a certain 〈◊〉 Of this manner of quoting a text and of the Greek particle thus translated in certain place See Chap. 2. v. 6 § 52. Though the main scope of the Apostle was to demonstrate a Rest to be obserâ—… in the beginning of the world yet because the very distinct day of Rest was 〈◊〉 remarkable in producing the testimony he expresly premiseth that the testiâ—… is of the seventh day This seventh day here mentioned was the last day of the first week 〈◊〉 ever was It may be that from this instance of Gods observing the first seventh day 〈◊〉 〈◊〉 of seven was in succeeding ages so highly esteemed as it was accounted a 〈◊〉 of perfection As at first seven daies made up a week Gen. 2. 2. so sundry Feasts consisted of 〈◊〉 daies Lev. 23. 3 6 15. 34. The year of rest was the seventh year and the 〈◊〉 of Jubilee was the seven times seventh year Levit. 25. 4 8. The time of a 〈◊〉 uncleanness was seven daies Lev. 12. 2. A leper was to be cleansed on 〈◊〉 seventh day Lev. 14. 9. Seven daies was the time of consecrating a Priest 〈◊〉 29. 35. and the Altar Exod. 29. 37. Seven daies was the time for preâ—… a sacrifice Levit. 22. 27. and for keeping the Lords watch Lev. 8. 35. 〈◊〉 of expiation was to be sprinkled seven times Lev. 16. 14. and also oyl of 〈◊〉 Lev. 8. 11. Naaman was to wash himself seven times 2 King 5. 〈◊〉 There were wont to be seven daies of fasting 1 Sam. 31. 13. And of feastâ—… 2 Chron. 7. 9. seven Bullocks and seven Rams used to be offered up to make 〈◊〉 â—…onement God commanded Iobs friends so to do Iob 42. 8 Balaam had 〈◊〉 as much Numb 23. 1. Sundry other sevens are mentioned both in the 〈◊〉 and new Testament especially in the Book of the Revelation So as the number 〈◊〉 had in it a mystery above other numbers That the proof might be the more clearly and fully discerned the Apostle makes 〈◊〉 of setting it down in the very words of the Author thereof as is imâ—… by this phrase on this wise This is the Interpretation of one Greek Adverb 〈◊〉 word for word in English signifieth SO. Of quoting Scripture in the very 〈◊〉 thereof See Chap. 3. v. 7. § 74. §. 31. Of the Rest of the Sabbath THe testimony it self out of which the Apostle draweth his argument is thus expressed And God did rest c. Two reasons may be given why the Apostle retains this copulative conjunctiâ—… â—…ND Oâ—…e is because in Hebrew the Verb rest is of the Future tense but a copuâ—… joyned to it gives it the force of the Preterperfect tense and makes it signifie 〈◊〉 time past The other is because the force of the argument lieth in the connexion of this testimony with that which was set down in the third verse namely that God finished â—…is works from the foundation of the world AND rested He did not rest till he had finished his works but so soon as he had finished them he rested He finished his works from the foundation of the world AND from the foundation of the world he rested Thus we see how usefull it may be to retain seeming circumstantiall particles of Scripture There are two distinct Verbs used in Hebrew both which are translated 〈◊〉 rest One signifieth to be quiet and free from trouble Thus it is applied to the Ark which after long tossing and driving hither and thither upon the waters is said to rest upon the mountains Gen. 8. 4. The Noun used Psal. 95. 11. and translated 〈◊〉 is derived from this Verb. Hereof see Chap. 3. v. 11. § 116. The other signifieth to cease from doing a thing or to leave off It is attributed to Manna which ceased to fall as at other times it had done fourty years together Iosh. 5. 12. According to the Hebrew notation we may here thus translate 〈◊〉 God did Sabbatize The word Sabbath is derived from this Verb and retained not only in Greek and Latine but also in other languages among Christians The notation of this word sheweth in what respect God is said to rest namely by ceasing to create more creatures then he had done which was his work in the other six daies These words following he rested from all his works demonstrate as â—…ch 1. By this kinde of rest it appears that this answer of Christ My Father worketh 〈◊〉 Joh. 5. 17. doth not contradict that which is here said of Gods rest because the rest here is from creating new kindes of creatures but the working whereof Christ speaks is about Gods doing good to the creatures and it concerns Gods providence which never ceaseth but every moment day and night on Sabbaths and other daies puts forth it self in preserving sustaining succouring ordering and governing his creatures 2. This rest of God is set before us as a pattern Exod. 20. 10 11. We may therefore learn thereby wherein the rest of the Sabbath consisteth not in idleness oâ—… doing nothing at all but in forbearing the ordinary works of the six daies the works of our worldly calling Of the works which may and ought to be done on the Sabbath See my Treatise entituled The Sabbaths Sanctification Quâ—… 5 c. 3. This rest of God gives us a view of that kinde of rest which we shall enjoy iâ—… heaven namely a ceasing from the works of this world before we enter into heaven for that rest is styled a keeping of a Sabbath The seventh day mentioned in this testimony is the same whereof mention 〈◊〉 made Gen. 2. 3. namely a seventh after the six daies which God spent in creating the world and all things therein So much is expressed Exod. 20. 11. yea in the first Chapter of Genesis it is expresly declared what particular creatures God made in every of the six daies We are not to think that there was any such need of Gods taking up so 〈◊〉 time as he did in creating the world as if he could not have done it in a shoâ—… time If it had been his pleasure when he said Let there be light to have said 〈◊〉 at that time Let there be a firmament Let there be waters and dry Land Let 〈◊〉 earth bring forth all manner of plants Let there be sun moon and starres 〈◊〉 there be fowl and fish Let there be beasts all creeping things upon the earth aâ—… let there be man they had all been so soon as there was light even in the first day yea he could have made all in one moment Two reasons
of 〈◊〉 Preposition From. See § 29. XIX God left not off to work till he had finished his works The inference of Goâ—… resting upon finishing his works by this causall Conjunction FOR proves 〈◊〉 point See § 30. XX. A Divine testimony is a sound argument This phrase For he said shâ—…eth that the Apostle useth this testimony to prove the point in hand See § 30. XXI Scriptures may be quoted without naming the place So doth the Apostle here See § 30. XXII Seven is a number of perfection God rested on that day See § 30. XXIII The very words of Scripture are to be expressed This phrase on this wise intends thus much See § 30. XXIV God rested not till he had finished his works This copulative and inteâ—… so much XXV The last day of the week was the day of Gods rest This was the seventh day here mentioned See § 31. XXV God made no new creatures after the first six daies For in the seventh he 〈◊〉 from ALL his works See § 31. XXVII The same word may have different senses The Sabbath the Land of 〈◊〉 and Celestiall Glory are all called Rest but the Apostle here proveth 〈◊〉 â—…ey are different things See § 27 31. §. 34. Of the meaning of Heb. 4. 5. Verse 5. And in this place again If they shall enter into my Rest. THis verse like a perfect transition may look two waies to that which went before and to that which followeth In the former reference it implieth that the foresaid Rest of the Sabbath cannot 〈◊〉 〈◊〉 Rest whereinto Christians are to enter because at another time he spake of 〈◊〉 〈◊〉 In the later reference namely to that which followeth it laies down the ground 〈◊〉 another Rest then the Land of Canaan The copulative Conjunction AND hath reference to the first Verb of the 〈◊〉 verse which is thus translated He spake To make up the sense that 〈◊〉 must be repeated in this verse thus And he spake in this place again It was one and the same Spirit even the Holy Ghost that testified of the one 〈◊〉 â—…e other Rest. So as both testimonies are of Divine Authority and neither of them to be denied but by distinction of rests to be reconciled By this phrase in this place the Apostle intends Psal. 95. 11. He cals it this 〈◊〉 because he had quoted it before and expounded it and applied it to the 〈◊〉 〈◊〉 â—…and It was the Text whereupon he was then in his Epistle commenting As a Preacher having read and expounded a Text of Scripture so oft as he hath 〈◊〉 in his Sermon to speak of any point in or about that Text may say In this 〈◊〉 So the Apostle here in this his Epistle of that Text. This Adverb again is to be taken of another time then that which was menâ—… in the former verse Sometimes indeed it is used to joyn divers proofs of 〈◊〉 and the same thing as Chap. 1. v. 5 6. But here to set forth distinct times for â—…oof of different things Thus in the beginning of the world there was mention 〈◊〉 of a rest which was the rest of the Sabbath day but now again above three thousand years after that mention is made of another Rest. That therefore cannot be this This phrase If they shall enter into my rest is here alledged because therein mention is made of Rest. The other part of the sentence about Gods Oath was not to the present purpose of the Apostle and therefore it was not here set down though it would have made up the full sentence It was twice before expressed v. 3. Chap. 3. 11. It is usuall with the Penmen of the New Testament to quote so much only of a parcell of Scripture as makes to the point in hand though it make not up an intire sentence as Matth. 4. 15. Rom. 4. 18. Gal. 3. 16. The Rest here mentioned is so set down as it plainly appears to be a Rest to 〈◊〉 So as it cannot be that Rest which was at the beginning of the world Thus the first Rest is removed and this point proved that another Rest then the rest of the Sabbath is to be endeavoured after These words If they shall enter have the form of a strong negation See Chap. â—… v. 11. § 115. They there imply that the persons of whom they are spoken should 〈◊〉 enter into the promised rest of Canaan From thence the Apostle makes an inference in the next verse that there must â—…ds be another rest to come then that of Canaan Of this Rest of this Epithete MY in reference to God and of entring into it See Chap. 3. v. 11. § 116 117 118. §. 35. Of the Resolution and Observations of Heb. 4. 5. THe Summe of this Verse is A Transition about the removal of two rests from being the eternal rest proper to believers Here of are two parts One wherein the rest of the Sabbath is removed This Point is 1. Intimated by mentioning another rest to be entred into 2. It is proved and that two wayes 1. Implicitly under this copulative AND which presupposeth the divine testimony thus expressed He spake v. 4. 2. Expresly by two circumstances One of the Place The other of the Time The other part of this transition is wherein the rest of Canaan is removed and that by excluding them to whom it was promised in these words If they shall enter Doctrines I. The Lord distinctly expresseth his minde concerning different things He spake so and so of the Sabbath AND he spake for this word is to be repeated so and so of another Rest. II. Due observation of distinct texts will bring great light to doubtfull points In the former verse the Apostle notes out one Text under this phrase In a certain place Here in this verse another under this phrase In this place and thereby cleaâ—… the matter questioned Severall Texts may have severall circumstances to enlighten them III. A right distinction of times may reconcile seeming differences This particle Again intends a different time from the former and thereupon a different matter IV. Exclusion of some makes way for others Unbelievers being excluded believers gain assurance of admittance The privation of one form is the induction of another Of other Doctrines arising out of these words If any shall enter into my rest See Chap. 3. v. 11. § 120. §. 36. Of the Apostles Scope in the 6th verse Verse 6. Seeing therefore it remaineth that some must enter therein and they to when it was first preached entred not in because of unbelief THe two first words of this verse Seeing Therefore are both relative Conjunctions and imply an inference upon that which went before In the former verse Gods protestation against unbelievers is set down That they should not enter into his rest The inference which the Apostle makes thereupon is that there is a rest for believers to enter into The Argument may be
Object 4. The ninetieth Psalm carrieth this Title A Prayer of Moses the man of God Answ. It is said to be the Prayer of Moses in regard of the substance and generall matter of it but as a Psalm it was penned by David He brought it into that form David as a Prophet knew that Moses had uttered such a prayer in the substance of it Therefore he prefixeth that Title before it Object 5. The 137th Psalm doth set down the disposition and carriage of the Israelites in the Babylonish Captivity which was six hundred fourty years after Davids time and the 126. Psalm sets out their return from that Captivity Answ. To grant these to be so yet might David pen those Psalms For by a Propheticall spirit he might foresee what would fall out and answerably pen Psalmes fit thereunto Moses did the like Deut. 29. 22 c. and 31 21. 22 c. A man of God expresly set down distinct acts of Iosiah three hundred and thirty years before they fell out 1 Kings 13. 2. Isaiah did the like of Cyrus Isa. 44. 28. 45. 1. which was about two hundred years before hand §. 45. Of seeking while the time of finding remaineth THat which the Apostle would have especially to be observed in the testimony of David is this word To day It is here indefinitety taken for a continued present time as was shewed Chap. 3. v. 7. § 76. v. 13. § 146. For on that word resteth the force of his Argument whereby he proveth that Canaan cannot be the Rest which David inciteth them to seek after To make his meaning the more clear he addeth this clause After so long a time This hath reference to that time wherein the unbelieving Israelites perished in the wildernesse and entred not into Canaan but their children entred Nâ—… 14 30 31. Betwixt that and Davids time there passed more then four hundred and fifty years Acts 13. 20. Well therefore might the Apostle use this indefinite phrase After so long a time The Apostles Argument may thus be framed That Rest whereinto men are invited to enter four hundred and fifty years after a Rest possessed is another Rest then that which is possessed But the Rest intended by David is a Rest whereinto he inviteth men to enter four hundred and fifty years after Canaan was possessed Therefore Canaan is not that Rest whereinto David inviteth men to enter This continuance of To day after so long a time and stirring up people to make the right use thereof sheweth that so long as the date of a promise lasteth the fruit of that promise may be expected Where the Psalmist layeth down the ground of his hope in God and of his seeking of mercy he thus expresseth that ground Is his mercy clean gone for ever doth his promise fail for evermore Psalm 77. 8. These interrogatives are strong negatives as if he had said I am sure that 〈◊〉 mercy is not clean gone and that his promise doth not fail therefore I hope 〈◊〉 mercy therefore I depend upon his promise On this ground it is that the Prophet exhorteth to seek the Lord while he may be found Isa. 55. 6. And that 〈◊〉 Apostle exhorteth to seek grace in the accepted time and day of salvation 1 Cor. 6. 1 2. While the date of Gods promise lasteth Gods truth stands engaged for the perâ—…ance of his word So as we may well expect the fruit of it if we seek it â—…ght Yet is the time for us to apply this point to our selves To day is yet conâ—…ed among us As God in David so still in his Ministers he limiteth a certain day bying To day Though it hath long continued yet is not the date hereof clean past Many in 〈◊〉 times have made the right use of To day and are entred into rest Others have 〈◊〉 〈◊〉 slip and deprived themselves of rest For us who yet live who yet live under the Gospel it remaineth either to make sure that rest to our souls or to make irrecoverable forfeiture thereof Be not therefore so foolish as to continue to provoke Gods paâ—… and long sufferance till the date of it be past Despisest thou the richâ—… of Gods goodnesse and forbearance and long-suffering not knowing that the â—…usse of God leadeth thee to repentance But after thy hardnesse and impeâ—… heart treasurest up unto thy self wrath against the day of wrath Rom. 2. 4 5. §. 46. Of Scripture-proofs inculcated BEcause this is a matter of great concernment to seek grace in the day of grace the Apostle further proves it by the expresse word of Scripture first generally implied in this phrase As it is said Then particularly expressed in these words To day if you will hear c. That general As it is said sheweth that Scripture-proof is a sound proof well â—…y we rest on this As it is said if that which is said be said in sacred Scripture is 〈◊〉 it is Of Scripture-proofs See Chap. 1. v. 5. § 65. The particular exemplification by the very words of Scripture further sheweth that Scriptures are to be alledged in their own words See Chap. 3. v. 7. § 74. This is the fourth time that the point here set down in these words To day if 〈◊〉 will hear his voice harden not your hearts hath been inculcated namely Chap. 3. v. 7 13 15. and here For it is a matter of moment and matters of moment may be inculcated again and again Of repeating the same point See Chap. 3. v. 15. § 158. Of the meaning of these words To day if ye will hear c. See Ch. 3. v. 7. § 76 c. § 47. Of Jesus or Joshua who setled Israel in Canaan Verse 8. For if Iesus had given them rest then would he not afterward have spoken of another day THis verse depends on the former as a Confirmation of the Argument there pressed This causal Conjunction FOR implieth as much The confirmation consisteth in removing an Objection which is this Though some of the Israelites which were in the wildernes entred not into Canaan yet others did For Ioshua setled their children who were a great multitude in Canaan so as they entred into rest To take away this the Apostle proveth that there is another rest besides that He doth not simply deny Canaan to be a rest but he denies it to be the only rest the rest so to be rested in as no other to be sought after By Iesus here mentioned is meant Ioshua for so doth his name sound in Hebrew Of the notation of this Greek name Iesus and of the Hebrew name Ioshua See ch 2. â—… 9 § 73. This Ioshua was the first that was chosen General to sight against Israels enemies anon after they came out of Egypt Ex. 17. 9. He being an especial Minister of Moses was in the Mount with him when the people committed their great idolatry about the golden Calf Exod. 24. 13. 32. 17. He
that were comprised under their exâ—… and legall Rites By this means may we in many respects come to discern sundry particular benefits arising out of those truths which it may be we should not so readily discern in a single simple consideration of the truths themselves For finding out the truth of types observe these rules 1. Be well acquainted with the Prophets who were expounders of the Law A Prophet will tell you that circumcision intended the taking away of the foreskin of the heart Jer. 4. 4. Another will tell you that sacrifices set out the offering of Christ Psal 40. 6. 2. Observe what applications in the New Testament are made of the legall Rites unto their severall truths For the Penmen of the New Testament were guided by the same Spirit that Moses was and knew what was the intendment of his Rites Thereby we may know that the Rite of not breaking a bone of the Paschal Lamb Exod. 12. 46. did prefigure the kind of Christs death and the not breaking of his bones Ioh. 19. 36. Other types applied to their truths in the New Testament are set down before in this § 3. By just consequence may sundry truths be found out For example from this ground that the Highpriest prefigured Christ we may by consequence inferre that the Highpriest appearing before God for the people and bearing their names in his Breast-plate did prefigure Christs appearing before God for us and presenting us by name unto God Exod. 28. 29. Thus may the Highpriests Robes and Ornaments be applied to Christ. 4. A perpetuall equity will leade us to finde out the truth of a type as the equity of thâ—…s that prayer shall ever be made unto God in the Name of Christ shews that the daily offering up of incense did typifie as much Mal. 1 11. 5. A fit analogy and resemblance of a type with the truth as Israels bondage 〈◊〉 Pharach with our spirituall bondage under sinne Their deliverance by the red sea with our Redemption by the blood of Christ. The clouds sheltring them from the parching heat of the sun with Christs preserving us from the wrath of God So in other things §. 51. Of the Resolution of Heb. 4. v. 7 8. 7. Again he limiteth a certain day saying in David To day after so long a time as it is said To day if ye will hear his voice harden not your hearts 8. For if Iesus had given them rest then would he not afterwards have spoken of â—…ther day THe summe of these two verses is this Canaan is not the rest to be rested in This is 1. Proved v. 7. 2. Confirmed v. 8. In the proof is set down 1. An inference on that which went before in this Adverb Again 2. The substance of the proof which is 1. Propounded 2. Exemplified In the Proposition there is 1. An intimation of Gods prerogative 2. A manifestation thereof Gods Prerogative is set out 1. By his act He limiteth 2. By the object thereof A certain day The manifestation of Gods Prerogative is by a Divine Testimony In setting down the testimony is noted 1. The Penman of it or the place of Scripture Saying in David 2. The mater of it That is 1. Simply considered in this word To day 2. Relatively extended in this phrase After so long a time The exemplification of the point is 1. Generally implyed in this phrase As it is said 2. Particularly expressed in these words of Scripture To day if ye will hear 〈◊〉 voice harden not your hearts Of the particular branches of this Scripture See Chap. 3. v. 7. § 76 c. The confirmation of the former proof is in the eight verse In it one thing is granted Another is inferred The thing granted is that Ioshua gave Israel a Rest. The point inferred is that that rest was not a rest to be rested in In the thing granted we may distinguish the persons and the point The persons are 1. The Doner Ioshua and the Donees in this relative Them under whom are comprised the then living Israelites 2. The point gift or thing given which was Rest. In setting down the inference observe 1. The manner by way of supposition If Then 2. The matter which contains a proof of the point that Ioshua did not give them the rest to be rested in The proof is double 1. It is taken from this circumstance of time Afterward 2. From the difference of time when Ioshua gave Israel rest and Davidâ—…teth â—…teth to enter into a rest This later is another day §. 52. Of Instructions raised out of Heb. 4. 7 8. I. PRoof may be added to proof for confirmation of the same point This is implied under this Adverb Again See § 42. II. God setteth seasons This is the intent of this word He limiteth See § 43. III. Times are not known to man This word certain is not certain or sure 〈◊〉 indefinite See § 42. IV. God spake by David This phrase saying in David hath reference to God See § 44. V. David was the Penman of the book of Psalms That Book is by a Metonymy 〈◊〉 David See § 44. VI. That whereunto we are invited to enter into long after must needs be another 〈◊〉 〈◊〉 that which was possessed long before This is the Apostles Argument It is 〈◊〉 in this phrase after so long a time See § 45. VII There is hope of entring while the day continues This is the main end of presâ—… this word To day See § 45. VIII Scripture proofs may be inculcated Four times hath this proof To day if ye 〈◊〉 〈◊〉 c. been insisted upon See § 46. Of sundry Observations gathered out of these words To day if ye will hear c. See Chap. 3. § 120. IX 〈◊〉 was Israels Governour X. Canaan was a place of rest to Israel XI Ioshua setled Israel in Canaan XII Gods work is ascribed to man These four last Doctrines are taken for grant and made the ground of the inference following See § 47 48. XIII Canaan was not the rest to be rested in This is the main point which the 〈◊〉 here proves See § 49. XIV Scripture circumstances are observable The principall force of the Apoâ—… argument resteth upon a circumstance of time Because David after Ioshua 〈◊〉 〈◊〉 Israel in Canaan speaketh of another day therefore Ioshua's rest was 〈◊〉 rest to be rested in In another place the Apostle draws an argument from 〈◊〉 word seed in the singular number to prove that Christ was promised to Abraâ—… Gal. 3. 16. The whole Scripture is given by inspiration of God 2 Tim. 3. 16. We may not therefore think the least little therein to be in vain 〈◊〉 us in this respect to be the more observant not only of the generall 〈◊〉 and main scope of a place of Scripture but also of the manner of setâ—… 〈◊〉 down and of other circumstances appertaining thereunto §. 53. Of setting down the Conclusion of a Discourse Verse 9. There remaineth
and in Solomon 2 Sam. 7. 14. if he can see no sinne 〈◊〉 Or how should God order and dispose their sinne to good as he doth 〈◊〉 8. 28. if he see no sinne in them The punishment here spoken of is not to 〈◊〉 for the vindictive Judgement of a Judge simply for the crime committed 〈◊〉 for the corrective chastisement of a Father for the amendment of the offender â—… 〈◊〉 7. 14. Heb. 12. 10. Many of their grounds whereupon they settle this opinion That God seeth no sin iâ—… 〈◊〉 justified are raised from mistakes of sacred Scripture so as I may say to them 〈◊〉 Christ said to the Sâ—…dduces Ye do erre not knowing the Scriptures nor the power â—…f 〈◊〉 Mat. 22. 29. The first Scripture which they mistake is this part of Balaams prophecy He 〈◊〉 〈◊〉 beheld iniquity in Iacob neither hath be seen perversnesse in Israel Numb 23. 21. To take these words according to this Translation many judicious Expositors 〈◊〉 thus interpret them God hath not beheld iniquity in Iacob utterly to destroy them 〈◊〉 give them over to their enemies Others thus He seeth not iniquity in Iacob in 〈◊〉 he imputeth it not to him The true meaning of this Scripture will be best sound out by a due observance of the main scope thereof which was this to shew That God would suffer no attempts to prevail against his people 1. In this case not to behold or not to see is not to endure to see such and such a thing to be done When a father seeth his childe wronged he may say I 〈◊〉 〈◊〉 see my childe to be thus abused that is I will not suffer him so to be handled I will rescue my childe and revenge the wrong-doer Thus God may be said 〈◊〉 to see that which he doth not like and that which he will not suffer Our English expoundeâ—… this phrase seeth not applied to God thus approveth not Lam. 3. 36. 2. The words translated iniquity and perversnesse do most properly and usually signifie wrong and grievance The former translated iniquity signifieth unequal dealing Psal 94. 23. The later translated perversnesse signifieth also mischief Psal. 6. 16. Both these words in Balaams prophecy imply evil in the enemies of Israel rather then in Israel themselves or in the people of God so are both these words taken Hab. 1. 3. 3. By Iacob and Israel are meant the whole body of the people that were then in the wildernesse whereof many were not truly justified For in the verse before be saith God brought them out of Egypt 4. The Preposition translated IN signifieth also TO or Against as ver 23. So as the words may be thus translated according to their true sense and meaning God endureth not to behold wrong done against Iacob nor to see grievance against Israel In this sense what canbe picked out to justifie that grosse errour That Gâ—…d seeth no sin in justified persons A second ground that they raise out of Scripture for the fore-said errour is taken from sundry Metaphors such as these God blotteth out transgrâ—…ssions 〈◊〉 putteth them awâ—…y as a cloud and 〈◊〉 them bâ—…hinde has back and into the 〈◊〉 of the sea c. Of these and other like metaphors how they intend a 〈◊〉 discharge of sinne See A Guide to go to God or An Explanation â—…f the Lords Prayer 5th Petition § 130. To apply metaphoricall phrases simply and that beyond the intent or the holy Ghost who useth them is to pervert the Scripture A third ground is taken from the holy Ghosts expression of the Churches â—…ty in these and such like phrases Thou art all fair my love there is 〈◊〉 〈◊〉 in thee Cant. 4. 7. And Christ gave himself for his Church that he might present it to himself a glorious Church not having spot or wrinkle or 〈◊〉 such thing but that it should be holy and without blemish Ephesiaâ—…s â—… 25 26. Answ. These and such like places are meant partly of the Robe of Christs â—…teousnesse wherewith justified persons are cloathed while here they live and partly of that glory wherewith the Church shall be decked in the world to come But from thence to infer That there is no sin in justified persons while here they 〈◊〉 or that God can see no sin in them is a false inference § 79. Of this phrase With whom we have to do THe last clause of the 13th verse which is this With whom we have to do is aâ—…biguous The word translated to do is the very same that was used v. 12. and translated The Word It is derived from a Verb that signifieth to say or to speak Mat. 3. 9. Answerably this word signifieth word or speech which is uttered In this sense the meaning is this Of whom we speak In this sense the Greek Preposition which properly signifieth TO 〈◊〉 be put for OF The Preposition which properly signifieth OF 〈◊〉 used in a like phrase thus Of whom we have many things to say Hâ—…b 5. 11. The fore-said word doth also signifie a matter a thing or case as 〈◊〉 Christ saith I will ask you one thing Matth. 21. 24. and where he saith â—…ving for the cause Mat. 5. 32. The Hebrews do also use Word for thing or â—…ter as Exod. 18. 26. Esth. 9. 31. In reference to this signification it is here translated With whom we have to do 3. This same word signifieth also an account In this sense it is frequently used and that both in taking an account as Mat. 18. 23. 25. 19. and also in giving 〈◊〉 account as Luk 16. 2. Rom. 14. 12. In this last signification of an account 〈◊〉 Preposition TO is properly used and it may be thus translated To whom we are 〈◊〉 give an account None of these senses are impertinent Our former English Translators mention the two former Interpretations 〈◊〉 in the Margin tâ—…us Concerning whom we speak The other in the Text thus 〈◊〉 whom we have to do The former of these giveth proof That Christ is the searcher of hearts 〈◊〉 Christ is he concerning whom the Apostle especially speaketh Thus all 〈◊〉 points which were before in general delivered of Gods Power and Property 〈◊〉 this respect are in particular to be applied to Christ yea by just and necessary consequence it also from thence followeth That Christ is true God Hereof 〈◊〉 Chap. 1. v. â—… § 107. The later giveth evidence That it is the Lord with whom we have especially to do in all things Thus much is implied under this charge which God giveth to Abraham Walk before me Gen. 17. 1. So did 〈◊〉 Gen. 5. 〈◊〉 〈◊〉 Gen. 6. 9. Abraham and Isaac Gen. 48. 15. and Ioseph Gen. 39. 9. Under this interpretation may well be comprized that which was noted of giving 〈◊〉 â—…ccount to God For they who have to do with God must give an account to 〈◊〉 and in giving
so all other Priests were of Divine Institution Exed 〈◊〉 and as Priests so other Ministers of God who are for men in things 〈◊〉 to God must be called of God See Ch. 3. v. 2. § 34 35. §. 21. Of Aarons Calling and Name THe Apostle gives a particular instance of an High-priests divine Institution 〈◊〉 Aaron and that upon these grounds 1. Aaron was the first National High-priest that was ordained for the 〈◊〉 Church in his time Heads of families were before his time Priests for distinct 〈◊〉 2. All lawfull legal Priests descended from Aaron and had that warrant to be Priests that by lineal descent they came from him Exod. 29. 9. 3. His Calling to the Priesthood by God himself is expresly set 〈◊〉 Exod. 28. 1. 4. His calling was ratified by a memorable miracle Num. 17. 8 10. 5. They who opposed his Calling were punished with a terrible 〈◊〉 Num. 16. 10 16 17 35. 6. This is one speciall reason why Aaron is called The Saint of the Lord Psalm 106. 16. because he was first chosen of God and was anointed 〈◊〉 Gods appointment to be the first High-priest and the stock of all other Priests This note of comparison AS implieth in general that others must enter upon their function as Aaron did There is a copulative conjunction added in the Greek which implieth some empâ—…asis and might be thus translated even as Aaron This particular instance produced by the Apostle as a proof of a generall case giveth evidence that warrantable Rules about some particular cases and persons may be applied to others of like kinde Rom. 4. 23 24. See Chap. 13. v. 5. § 68. Concerning this name Aaron or Aharon it may be derived from a Verb that in the third Active signifieth to teach Psal. 27. 11. Thus it implieth a Teacher and by a Propheticall Spirit it might be given him in reference to his Calling by vertue whereof he was to instruct people Oâ—… Aharon may be derived from a Noun that signifieth a Mountain and thus also be given him by a like spirit in reference to his Priesthood whereby he was lift up as a mountain above his brethren Abraham was the great-grand-father of Levi and Levi the great-grand-father of Aaron so as Aaron was the sixt degree from Abraham §. 22. Of the Resolution of Heb. 5. 4. and of Observations thence arising THe Summe of this verse is The High-priests calling This is 1. Generally propounded 2. Particularly exemplified Of the general there are two parts 1. The dignity of the function in this phrase This honour 2. The authority which he had for the execution thereof The Authority is set out two wayes 1. Negatively 2. Affirmatively In the Negative observe 1. The manner of setting it down in this general phrase No man 2. The matter in this phrase Taketh to himself In the Affirmative observe 1. The kinde of warrant called 2. The Author thereof God The exemplification is set out 1. By a note of comparison AS 2. By the first person that was called Aaron Observations I. The High-priesthood was an honourable function This title honour is put upon iâ—… See § 18. II. No man might intrude himself into the High-priests function This is the meaning of this phrase No man taketh to himself See § 17. III. He that was called might take that honour on him This is implied under this particle of opposition BUT See § 20. IV. God was the ordainer of the High-priests function He is here so expressed to be See § 20. These four Doctrines may be applied to Ministers of the Gospel See § 20. V. Particular cases approved in Scripture are directions for other like cases So was the particular case of Aaron about entring on the High-priesthood See § 21. §. 23. Of Christ doing what was warrantable Verse 5. So also Christ glorified not himself to be made an Highpriest but he 〈◊〉 said unto him Thou art my Son to day have I begotten thee HEre the Apostle begins to apply to Christ what he had in generall delivered about an Highpriest These two Conjunctions So Also being joyned together are notes of a â—…dition or later part of a comparison which is the application thereof This application may have reference either to the generall Proposition 〈◊〉 As no man taketh this honour unto himself so also nor Christ. Or to the particular instance of Aaron thus As Aaron took not to himself that honour so 〈◊〉 Christ. Both tend to the same end Christ would not take liberty to himself to do that which was unlawfull or unmeet for others to do He made himself an exaâ—…ple in all manner of good and warrantable matters but would not be a 〈◊〉 to boulster up any in an undue course Thus his pattern is a guide Ioh. 13. 15. §. 24. Of Christs not glorifying himself BEcause the Apostle had before declared the high-Priesthood to be an 〈◊〉 he here sheweth that to attain thereunto is to be glorified Glory implieth excellency as was shewed Chap. 1. v. 3. § 19. Chap. 2 v. 7. § 6. To glorifie according to the notation of the word is to make glorious and â—…o it is translated 2 Cor. 3. 10. This is done two waies 1. By ascribing to one that glory or excellency which is his own most due to him Thus creatures may glorifie their Creator Rev. 15. 4. 2. By conferring glory upon one even such glory as he had not before 〈◊〉 the Creator glorifieth creatures Act. 3. 13. Rom. 8. 30. These words following to be made an Highpriest give evidence that the 〈◊〉 kinde of glorifying is here meant namely a conferring of that glory upon Christ which he had not before The Highpriesthood was an honour for Christ to have taken that to himself had been to glorifie himself by conferring glory and honour upon himself This negative that Christ glorified not himself giveth proof that Christ 〈◊〉 no honour to himself I seck not my own glory saith he Ioh. 8. 50. This Christ â—…veth by many arguments Ioh. 5 31 c. Christ would not arrogate honour to himself but rather wait upon the Father to confer upon him what honour he saw meet that our faith might be the 〈◊〉 strengthened in those things which Christ did on our behalf and also that he might make himself an example unto us Let therefore the same minde be in us that was in Christ Iesus Phil. 2. 5. Let 〈◊〉 not thrust our selves into any place before we are called nor arrogate any honour to our selves that belongeth not unto us We are by nature too prone hereunto Let Magistrates Ministers and all of all sorts so carry themselves as it may be truly said of them They glorified not themselves The particular instance whereby this generall negative that Christ glorified 〈◊〉 himself is evidenced is the high-Priesthood For that was an honour and Christ by having that conferred on him was indeed glorified So much is intended under
his particle of opposition BUT as if it had been said Though Christ â—…fied not himself by assuming the Priesthood to himself yet he was glorified thereby by his Fathers conserring it upon him To make the Apostles meaning more clear take all these words He that 〈◊〉 unto him Thou art my Son to day have I begotten thee as a description of the Father and repeat the word glorified which must needs be here understood then the sense will appear to be this Christ glorified not himself to be 〈◊〉 an Highpriest but his Father glorified him in ordaining him to be the Highpriest This Verb to be made is inserted to confirm that which was before noted â—…ers 1. § 3. about ordaining an Highpriest For to be made an Highpriest is to be deputed or appointed and set apart to that Function In this sense is this 〈◊〉 made frequently used as Hebr. 7. 16 21 22. §. 25. Of Psal. 2. 7. applied to Christs Priesthood THese words He that said unto him Thou art my Sonne to day have I begotten thee are taken out of Psal. 2. 7. and most fitly applied to God the Father in reference to his begotten Son as we have shewed Chap. 1. v. 5. § 48 c. where the â—…hole text is expounded The Apostle doth here again alleadge it to prove that the Father ordained Christ to be the Highpriest for his Church Obj. In this testimony there is no mention of a Priesthood Answ. 1. This testimony is an express description of the Father and it being iâ—…serted upon the question of Christs Priesthood it implieth that the Father made him Highpriest 2. This word begotten may be extended to conferring dignity or an honourable Function upon one as well as communicating essence 3. It being taken for grant that Christ was an Highpriest for the Father to acknowledge him to be his Sonne ratifieth that Function and implieth that it was his Fathers pleasure that he should be the Highpriest Thus Christ being come a Prophet into the world his Father ratified that Function by this testimony This is my beloved Son in whom I am well pleased and thereupon he inferreth this duty 〈◊〉 him Matth. 17. 5. 4. The Psalmist immediatly after this testimony expresseth a branch of Christs Priesthood in these words Ask of me c. Psal. 2. 8. Now in quoting a Text it is not unusuall to expresse only a part of it because the remainder may be found in the place out of which it is quoted 5. It was the purpose of the Apostle to set out the dignity of the Office as well as the Office it self That this was his purpose is evident by these two words hoâ—… glorified applied thereunto Now that God the Father should glorifie his begotten Son by making him an Highpriest much amplifieth the dignity of that Function Thus is this testimony a most pertinent testimony It is a testimony taken out of sacred Scripture and in that respect the more sound as was shewed Chap. 1. ver 5. § 46. Of quoting the very words of Scripture See Chap. 3. ver 7. § 74. Of quoting neither Book nor verse See Chap. 2. ver 6. § 50. §. 26. Of Christ being glorified by his Priesthood Quest. HOw could the begotten Son of God who is true God equall to the Father be glorified by being made an Highpriest Answ. 1. Distinguish between the Sonne of God singly considered in his Diâ—… nature or as the second Person in sacred Trinity and united to the humane nature and thereby made also the sonne of man In this later respect was he gâ—…orified 2. Distinguish between honour conferred on one by such and such an underâ—… and the honour arising from undertaking such a thing Though such a 〈◊〉 can simply conferre no honour on Christ yet in the managing of it he â—…ight bring much honour to himself and to his Father who appointed him thereâ—… as glory of mercy justice truth wisdom power and other like Attributes Thus was Christ and his Father by him glorified in the lowest degree of his humiliation even in his kinde of death Such undertakings as bring glory to God do glorifie the undertakers Therefore Christ exhorteth his to let their light so shine before men that they may see their 〈◊〉 works and glorifie their Father which is in heaven Matth. 5. 16. No man can in a right way glorifie God but he shall therein glorifie himself 〈◊〉 that 1. In regard of the work it self For every thing is so much the more gloricâ—…s by how much the more God is glorified thereby 2. In regard of the fruit and reward that will follow thereupon For he 〈◊〉 can and will perform what he hath said hath said Them that honour me I will 〈◊〉 1 Sam. 2. 30. This is the right way to be glorified Walk in this way whosoever thou 〈◊〉 〈◊〉 wouldst be glorified §. 27. Of Gods begotten Son our Highpriest A Main point intended in the foresaid testimony is that God the Father â—…ed his begotten Son to be an Highpriest In this respect is he said to be called of God an Highpriest v. 10. As he was 〈◊〉 a Prophet Chap. 3. v. 2. so an Highpriest In this respect he is said to be sent Joh. 3. 34. and anointed Luk. 4. 18. There was an absolute necessity that this Son of God should be our Priest in 〈◊〉 respects 1. In that none was able to do the work that was to be done for us by our 〈◊〉 but the Son of God Of those works See Chap. 2. v. 17. 2. In that none was worthy to appear before God for us but his own Son 〈◊〉 none sit but he for the honour of the true Priesthood This doth much commend the love of God who gave his begotten Son to be our Priest Ioh. 3. 16. It doth also Minister great ground of boldnesse unto us to approach unto the Throne of grace having the begotten Sonne of God to be our Priest We 〈◊〉 make no question of his sufficiency to the whole work which he is able to 〈◊〉 to the very utmost nor can we make any doubt of Gods accepting him Hâ—… is the begotten Sonne of God and beloved in him the Father is well-pleased Matth. 3. 17. §. 28. Of the Coherence and meaning of the sixth verse Verse 6. As he saith also in another place Thou art a Priest for ever after the 〈◊〉 â—… 〈◊〉 BEcause the former testimony was somewhat obscure the Apostle addeth 〈◊〉 other which is more perspicuous and lesse subject to exception For 〈◊〉 the Priesthood it self and also Gods deputing Christ thereunto are here 〈◊〉 set down These two Conjunctions As Also give proof that the following 〈◊〉 tends in generall to the same purpose that the former did so as more then one Dvine testimony may be produced to prove one and the same thing as hath 〈◊〉 shewed Chap. 1. v. 5. § 67. This Verb he saith may admit a treble reference 1. To David who was the
〈◊〉 him Thou art my Son to day have I begotten thee 6. As he saith also in another place Thou art a Priest for ever after the Order 〈◊〉 Melchisedec THe summe of these two verses is Christs call to his Priesthood Hereabout observe 1. The connexion of Christs call with the call of other Priests So also 2. The expression of Christs calling This is done two waies 1. Negatively 2. Affirmatively In the Negative 1. Three things are taken for grant 1. Christs Office He was a Priest 2. His warrant He was made 3. The glorious effect thereof in this word Glorified 2. One thing is expresly denied namely an undue usurpation in these 〈◊〉 Not himself The Affirmative is 1. Implied in this conjunction of opposition But. 2. Confirmed by two testimonies In the former testimony one thing is expressed Another understood That which is expressed is a description of the persons which are of two sorts 1. The Ordainer 2. The ordained Both these are 1. Generally hinted in this phrase He that said to him This relative He pointâ—… at the Ordainer This correlative Him at the ordained 2. They are both distinctly expressed The Ordainer is expressed in these Pronouns of the first person My 1 and in 〈◊〉 act of paternity begotten Amplified by the time to day The ordained is expressed in these Pronouns of the second person Thou Thee And in this correlative Son The point understood is that God glorified his Son in making him a Priest In the other testimony we may observe 1. The connexion of it with the former 2. The expression of the main point In the connexion there is 1. An agreement betwixt the two testimonies in this phrase As he saith 〈◊〉 2. A difference betwixt them in this phrase In another place In the expression of the main point is set down 1. The person deputed Thou art 2. The Function whereunto he is deputed This is 1. Propounded in this word a Priest 2. Illustrated two waies 1. By the kinde of Priesthood After the Order of Melchisedec 2. By the continuance thereof For ever §. 32. Of Observations out of Heb. 5. 5 6. I. CHrist took no unlawfull liberty to himself As no other man took to himself to be an Highpriest so also Christ did not See § 23. II. Christ usurped not the Highpiesthood Therein he glorified not himself See § 24. III. Christ was an Highpriest This is here taken for grant See § 24. IV. An Highpriest was instituted This is the meaning of this word Made See § 24. V. Christ was ordained an Highpriest The Conjunction BUT intends as much VI. God gave his begotten Sonne to be our Priest This is the intendment of this testimony See § 27. VII The Sonne of God was glorified by his Priesthood The inference of this testimony upon glorifying one by a Priesthood proves as much This will more evidently appear if the Verb understood be expressed which is this glorified him See § 26. Other Observations arising out of the letter of this testimony have been noted Chap. 1. v. 5. § 65. VIII Many testimonies may be produced for proof the same point These words As 〈◊〉 〈◊〉 another place give proof hereof IX God spake in the Scripture This word He saith hath reference to God X. Christ is a Priest This is taken for grant in this testimony also XI God gave assurance to Christ that he was a Priest For God expresly saith to him Thou art a Priest Of the four last Observations See § 28. XII Christ Priesthood is everlasting It is for ever See § 29. XIII Christs Priesthood is after the most excellent order So was the order of Melchisedec See § 30. §. 33. Of this phrase In the daies of his flesh Verse 7. Who in the daies of his flesh when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him froâ—… death and was heard in that he feared THe Apostle having proved that Christ was called to be a Priest proceedeth to shew that the other things which made up a Priest belonged to him He begins with this that Christ was true man taken from among men This he gives 〈◊〉 to understand by making mention of his flesh Of the divers acceptions of flesh and how it sets out the whole humane nature and that in reference to Christ See Chap. 2. v. 14. § 137 139. Christs humane nature is frequently set out by flesh as in these phrases 〈◊〉 Word was made flesh John 1. 14. God was manifest in the flesh 1 Tim. 4. 16. Here by daies of flesh the time wherein Christ lived on earth is set out Where David saith I will call upon God in my daies We thus translate it as long as 〈◊〉 live Psal. 116. 2. The word daies are used to shew the brevity of Christs life To this purpose 〈◊〉 Iob Are not mans daies like the daies of an hireling Job 7. 1. In this respect 〈◊〉 Psalmist saith Teach us to number our daies Psal. 90. 12. that is well to understand and consider the shortnesse of our time The word flesh is used to shew the infirmity of our nature In this respect saith 〈◊〉 Psalmist God remembred that they were but flesh Psal. 78. 39. and another Prophet All flesh is grasse Isa. 40. 6. From this phrase in the daies of his flesh some doubts arise Quest. 1. Did Christ after this life clean cast off his flesh Answ. No After death he raised up his flesh in which respect it is said 〈◊〉 flesh shall rest in hope Act. 2. 26. The Angels that stood by while many witnesses 〈◊〉 Christ in his flesh ascend into heaven said This same Iesus which is taken up 〈◊〉 you into heaven shall so come in like manner as ye have seen him go into 〈◊〉 Act. 1. 11. Quest. 2. Why then is the time of Christs life on earth styled the dayes of 〈◊〉 flesh Answ. 1. In opposition to the time before his incarnation to shew 〈◊〉 then when he took flesh he properly and actually began to execute his 〈◊〉 Function 2. In opposition to his glorified estate Then his humane nature was freed 〈◊〉 all humane infirmities For flesh is here taken for his humane nature 〈◊〉 with all manner of infirmities as 2 Cor. 5. 16. This phrase therefore setteth out 〈◊〉 time of Christs humiliation Quest. 3. Did Christ cease to be a Priest after this life Answ. No It was shewed § 29. that Christ remaineth a Priest for 〈◊〉 That part of Christs Priesthood which is restrained to the daies of his flesh is 〈◊〉 which consisted in service and suffering Luk. 24. 26. As for his intercession 〈◊〉 he maketh at Gods right hand it is farre different from the supplications which 〈◊〉 made on earth The principall point intended under this phrase In the daies of his flesh is 〈◊〉 Christ as a true man and a man subject to humane infirmities became a 〈◊〉 for us Hereof see more
their want of knowledge was through their 〈◊〉 default So as That dulnesse of understanding which men by their own 〈◊〉 bring upon themselves makes the mysteries of the Word to be more 〈◊〉 then otherwise they would be This is the reason that moved Christ to reprove his Disciples for not understanding what he spake Matth. 15. 16. and 16. 9. Luke 24. 25. Iohn 3. 10. So the Apostles 1 Corinth 3. 1. 2 Pet. 3. 16. This affords matter of humiliation to all such as understand not the Word and the mysteries contained therein For it sheweth that they have been slothfull and carelesse about exercising themselves in Gods Word and thereby they have 〈◊〉 themselves dull in hearing dull in conceiving Let them therefore lay the blame not upon Gods Word but upon themselves for take away dulnesse from mens understanding and the Scriptures will appear to be much more easie then to many they appear to be Of the perspicuity of the Scripture and of means to finde out the sense and meaning thereof See The whole Armour of God Treat 2. Part. 8. on Ephes. 6. 17. § 3 7 18 21. This phrase hard to be uttered shews that hearers dulnesse keeps Ministers from a full and clear expressing of the mysteries of the Word They know not how to speak to their hearers 1 Cor. 3. 1. Hereby they are forced to passe over sundry mysteries or to expresse them in such low terms as may seem more fit for dull capacities then for divine mysteries This further aggravates that fault of dulnesse in hearing §. 59. Of reproving upon just ground Verse 12. For when for the time ye ought to be teachers ye have need that one teach you again which be the first principles of the oracles of God and are become such as have need of milk and not of strong meat IN this verse the Apostle gives a particular exemplification of that for which he had in general reproved them in the later part of the former verse namely for 〈◊〉 dulnesse in hearing 〈◊〉 exemplification is brought in as a proof of his reproof So much is maâ—… by this causall particle FOR. Before which in Greek is set the coâ—… particle which is not without emphasis and may be thus translated For Even The Apostles exemplification is set out in two Metaphors One is taken from Catechists who need to be instructed in the first principles of Christian Religion v. 12. The other from children who must have plain and easie matters delivered unto them v. 13 14. By this manner of proceeding in shewing the ground of his reproof we may observe That reproof must be upon good ground If thy brother shall trespasse go and tell him his fault Matth. 18. 15. This is to be done in private reproof Them that sinne rebuke before all 1 Tim. 5. 24. This is to be done in publick reproof In the one and in the other there must be a trespasse 〈◊〉 sin for which the reproof is Nicodemus took this for an undeniable principle which he thus expresseth Doth our Law judge any man before it hear him and 〈◊〉 what he doth Joh. 7. 51. Hereby the Reprover justifieth his deed and sheweth that there was need thereof Thus he maketh his reproof to pierce more deeply and 〈◊〉 the reproved see his fault whereby he may be brought to confesse and redresse it or at least his mouth will be stopped that he shall not have to oppose against it To reprove upon light report or meer suspition savoureth too rankly of 〈◊〉 rashnesse which beseemeth not Christians in such a duty §. 60. Of Proficiency answerable to the means afforded THis phrase For the time implieth that these Hebrews had had the Gospel many years preached unto them thereby they were called unto the Christian Church and made scholars in Christs school and had Christs Ministers to be their instructors and the holy Scriptures their books This is here noted as an â—…vation of their dulnesse and implieth that our proficiency ought to be answerable to our continuance under the Ministry of Gods Word Christ thus 〈◊〉 Philip for failing herein Have I been so long time with you and yet hast thou not 〈◊〉 me Philip Joh. 14. 9. Herein Moses aggravateth the sin of the Israelites in the wilderness who had been there tutored fourty years Yet saith he the Lord 〈◊〉 not given you an heart to perceive and eyes to see and ears to hear unto this day Deut. 29. 4. This also made Ieremiah to complain That three and twenty years â—…ther he had spoken to them the Word of the Lord but they had not hear 〈◊〉 Ier. 25. 3. The continuance of means of knowledge among us is a great aggravation of our peoples ignorance For who among us have not been born and brought 〈◊〉 under the light of the Gospel Are there any now that were born before Queen Elizab. ths dayes But from the beginning of her dayes till these our dayes 〈◊〉 the Gospel been preached in this Land and I hope will continue to be preached to the worlds end The truth of Gods Word and mysteries of godlinesse have 〈◊〉 this time been publickly preached and strongly maintained against Papists and other Adversaries A shame therefore it is for people to be dull in hearing the mysteries of the Word See more hereof § 63. Of Ignorance as it is a sin See v. 2. § 10. Of the danger thereof See Chap. 3. v. 10. § 112. §. 61. Of Learners proving Teachers BY the continuance of means which these Hebrews had enjoyed the Apostle 〈◊〉 sheweth that they might have attained to such a measure of knowledge as they might have been able to have instructed others The Word translated Teachers is derived from a Verb that signifieth to 〈◊〉 It setteth forth such an one as hath been so taught and thereupon hath so learned as he is able and fit to teach others Sometimes it is put for him that hath an office of teaching Ephes. 4. 11. 1 Cor. 12. 28. Sometimes for him that hath ability to teach Rom. 2. 20. So it is here taken So as it will not follow that all who are able to instruct others should thereupon take upon them the ministerial function without being called and set apart thereunto All that have the office of teachers must have the ability of teachers but all that have the ability need not have the 〈◊〉 The word set before this and translated Ye ought signifieth a bounden duty Of the various acception of this word See Chap. 2. v. 17. § 166. Here it sheweth that it became them and it was their duty so to have improved the means of knowledge that was so long afforded unto them as they might have been fit to 〈◊〉 taught others In this respect the Apostle requires aged women to be 〈◊〉 of good things Tit. 2. 4. Thus Aquila and Priscilla instructed Apollos Act. 18. 26. By such proficiency both God his Word and Ministers are much honoured
The paterns that are set before us do prove as much for the choycest â—…thies of God in all former ages are set before us as examples for us to follow Heâ—… Chap. 11. We are commanded to take the Prophets for an example who were â—…ed with an extraordinary spirit Iam. 5. 10. and an Apostle requires us to 〈◊〉 him as he followed Christ 1 Cor. 11. 1. And as if the best paterns on earth were not sufficient we are enjoyned to pray to do Gods will on earth as it is in 〈◊〉 Mat. 6. 10. and as if the paterns of all mere creatures were not sufficient it is required that that minde be in us which was also in Christ Iesus Phil. 2. 9. yea yet â—…ther we are exhorted to be followers of God Eph. 5. 1. and to be perfect as he 〈◊〉 Mat. 5. 48. Such is the excellency such the commodity such the sweetness of Christian knowledge and grace as a man ought never to be satisfied therewith How corrupt is the treasure of the men of this world who account an earnest â—…suance after those things to be more then needs yea not only needless but â—…ness as Festus said to Paul Act. 26. 24. Let this adde a spur to those who are most forward still to press on further 〈◊〉 to do as the Apostle professeth of himself Phil. 3. 13. c. Of propounding a perfect patern and aiming at more then we can attain to See The guide to go to God or my explanation of the Lords prayer on 3. Petit. § 68 69. §. 6. Of building upon a foundation well laid THis phrase not laying again the foundation is metaphoricall In effect it 〈◊〉 down the same thing which was intended under this phrase leaving the â—…ciples § 3. Only by this metaphor the point is more fully and plainly declared For he resembleth principles to a foundation If only a foundation be laid and 〈◊〉 more no benefit will redound to the builder but rather loss of labour there is no fit house to dwell in We can be no fit house or temple as is intended 〈◊〉 should be Heb. 3. 6. Eph 2. 21. 1 Cor. 3. 16. if we stick only in principles What a foundation in the proper signification of the word is hath 〈◊〉 shewed Chap. 1. v. 10. § 131. A foundation is both the beginning of a greater building Luk. 14. 29 3â—… and also the ground-work whereupon the rest of the building is erected 〈◊〉 whereby it is upheld Eph. 2. 20 21. It is therefore needfull that it be very solid and substantiall for it must 〈◊〉 long as the building and it useth to be but once laid By the way here note an undue cavill of the Rhemists against reading the Scripture and for traditions raised out of this place which is this we see hereby 〈◊〉 there was ever a necessary instruction and belief had by word of mouth and 〈◊〉 before men came to the Scriptures To grant there was such a kinde of instruction I deny that it was 〈◊〉 by tradition without the word of God I deny also that it was before 〈◊〉 came to the Scriptures for all of all sorts had liberty to read 〈◊〉 Scriptures As for the points which by word of mouth were taught them 〈◊〉 were catechised they were no other then the Doctrine of the Prophets and â—…postles as also the higher and deeper mysteries were For milk and 〈◊〉 meat may for matter be of the same Doctrine but the difference betwixt them 〈◊〉 〈◊〉 the manner of delivering it For that instruction which was brought into easie 〈◊〉 familiar principles and by word of mouth delivered to babes was taken out of 〈◊〉 Scripture as the severall heads following shew See more hereof 〈◊〉 â—… v. 14. § The participle laying joyned with this noune foundation addeth further emphasis It signifieth to cast or lay down and from thence is derived another Greek word which also signifieth a foundation as is shewed Chap. 4. v. 3. § 29. This conjunction again giveth hint of a totall apostacy as if they were in danger to fall from all their former principles so as a new foundation must be laid or else there could be no further going on This danger is more fully manifested v. 6. In this caution not laying again the foundation each word is observable 1. For erecting a good edifice there must be a foundation the first principles must be taught them who would be well instructed in the Christian faith See Chap. 5. v. 12. § 64. 2. A foundation must be well laid surely and soundly The notation of this word laying intends as much This Christ distinctly observeth Luk. 6. 48. This phrase As a wise master builder I have laid the foundation 1 Cor. 3. 10. sheweth that the Apostle was very circumspect about laying the foundation Now there is no such way to lay the foundation of Religion soundly as to ground it on Gods word Sâ—…e Chap. 5. v. 12. § 65. 3. Laying a foundation intendeth a further building For a foundation is but the beginning of an edifice The negative particle not imports thus much for by forbidding to lay a foundation he stirs them up to diligence in building up the house So as more must be learned then the first principles See § 4. 4. The inserting this word again gives us to understand that a foundation useth to be but once laid A Christian once well instructed must not stand in need to be taught the first principles again Such an one in disgrace is called a babe See Chap. 5. § 71. §. 7. Of the six principles of the Apostles Catechisme THe manner of joyning the particular principles following with this generall word foundation sheweth that they are as so many stones of that foundation They are joyned with this note of the genitive case OF This phrase The Foundation of 〈◊〉 Stones 1 Kings 7. 10. sheweth that those stones made up the foundation The number of principles here set down is diversly taken by different expositors I leave others to their own opinion I suppose that the most proper distribution will be into six heads 1. Repentance from dead works which manifesteth the naturall mans misery 2. Faith towards God which declareth the way of freeing man from misery and bringing him to happiness 3. The Doctrine of Baptismes which pointeth at the outward meanes of working faith and repentance and of revealing and sealing up unto us Gods mercy which are the Word and Sacraments 4. Imposition of hands which hinteth the order and discipline of the Church 5. Resurrection from the dead namely of our bodies 6. The eternall judgement and that of all sorts good and evill the one to receive the sentence of everlasting life the other the doom of eternall death These are the heads of that Catechisme which the Church had in the Apostles time and was to be learned of such as were to be admitted into the Church §. 8. Of repentance from
couched in the sacred Scriptures which require all the meanes that can be used for finding out the true and full sense of them of which meanes See The Whole Armour of God Treat 2. Part. 8. of Gods word on Eph. 6. 17. § 3. §. 3. Of Monarchicall government THe foresaid Melchisedec is here said to be a King King is a title of Soveraignty and superiority as the notation of the word in all the three learned languages implieth The Hebrew word is derived from a verb that signifieth to go yea and to go before It hath the notation from another word that signifieth a staffe Now the use of a staffe is to lean upon or to defend one or to drive away such as may be hurtfull A State is supported provided for and defended against enemies by a King who is in that respect a stay and staffe for it In Greek the notation of the word translated King implieth that the stability of a state resteth on him In Latin the word King is derived from a verb that signifieth to rule and raign In that this title King is given to Melchisedec who was born an hundred years before the flood who also was a righteous man and took upon him nothing but that which was right and belonged to him it appeares that Monarchicall government and Kingly authority is both ancient and warrantable The choyce which not only Gods people but also God himself hath made of sundry Kings and the directions which he hath given unto them how to manage their authority and the promises which he hath made to them and blessings which he hath bestowed on them do all prove the lawfulness of this high function for God would not call men unto unlawfull callings But most clear doth the Apostle make this point where he exhorteth Christians to be subject unto the higher powers and that on this ground that there is no power but of God Rom. 13. 1. Another Apostle in this case of subjection nameth the King and that as supreme 1 Pet. 2. 13. The very heathen by the light of nature discerned the equity of this point As most States in all ages have been after that manner governed so their wise and learned Philosophers have upon discussing the point concluded a Monarchicall government to be the best kind of government Nature hath instilled thus much into sundry unreasonable creatures The 〈◊〉 have a kind of King among them So heards and flocks of great and small caâ—…ell The Cranes are said to follow one guide By this kinde of government will unity peace and order which are the very nerves whereby polities are fastned together be better preserved Where there are many of equall authority especially if they have not one over them to over-rule them all there cannot but be many distractions So many men so many 〈◊〉 Besides mens minds are raised up by a monarchicall government to a due consideration of the eternall unalterable supreme Monarch over all the Lord God himself For a Monarchicall government is a representation of the supreme soveraignty which God the highest Monarch hath over all Object Many eyes may see more then one can In the multitude of counsellors there is safety and stability Prov. 11. 14. and 15. 22. Answ. True It is so In that respect wise Monarchs have had their counsellers Such were Achitophel and Hushai to David and Absolon 2 Sam. 15. 34. and 17. 6. Such were those old men that are said to stand before Solomon and gave counsell to Rehoboam his son 1 King 12. 6. Such were those seven counsellers that 〈◊〉 had Ezra 7. 14. Such were those seven wise men which are said to see the Kings face Hest. 1. 14. that is to have a free accesse into his presence to advise with him about weighty affaires Thus there were Ephori among the Lacedemonians for their Kings to consult withall and Consulls and Senators at Rome in the Emperours times 1. This layeth a duty upon Kings lawfully to use what is lawfull in it self leâ—…t they make that which is lawfull in it self to be unlawfull unto them There are many directions in Gods word given to this purpose which as it is their duty so it will be their wisdom well to observe 2. This layeth a duty upon people to be subject unto them in the Lord Rom. 13. 1 5. 1 Pet. 2. 13. Herein they manifest subjection to God himself whose Image Monarchs bear Thus also they will bring much outward and inward peace to themselves and avoyd temporall and eternall vengeance §. 4. Of Salem where Melchisedec raigned THe place where Melchisedec was King is by the Apostle stiled Salem which he taketh from Gen. 14. 18. The Apostle in the next verse expoundeth this woâ—… and saith it signifieth peace The root in Hebrew from whence this word is derived signifieth to be at peace Job 22. 21. or to make peace 1 King 22. 44. And a noune signifieth peace it self Deut. 23. 6. This Salem was in that place where afterwards Ierusalem was built 〈◊〉 a noun compound The first part is taken from that word which Abraham 〈◊〉 to his Son Isaac who asked him where the Lamb for a burnt offering was Abraâ—… answered God will provide Ieru the first part of Ierusalem is taken from that 〈◊〉 that is translated provide Salem being added thereunto maketh up Ierusaâ—… and signifieth according to that composition God will provide peace Ierusalem was called by this name Salem in Davids time For thus saith he in Salem is Gods Tabernacle Psal. 76. 2. Salem might be called Ierusalem in memoriall of Gods providence in preserving Isaac from death when his Father was about to sacrifice him Gen. 22. 12 14. This Salem was the place where Isaac should have been offered up and where Soâ—… built his Temple 2 Chro. 3. 1. And where David offered up his sacrifice whereby a great plague was stayed 1 Sam. 24. 18. The Jewes say that Abel and 〈◊〉 here offered up their sacrifices There was a City in Samaria neer Shechem of this name Gen. 33. 18. But the former is here meant Questionlesse the people that lived under so righteous a King as Melchisedec was who also was the Priest of God were in profession at least a Church of God So as we may not unfitly infer that there may be a civill Monarchicall government in the Church of God such were the Kings of Israel many of whom had care well to order the things of the Church of God This as a lawfull and beneficiall thing is promised to the Christian Church Kings shall be thy nursing Fathers and their Queens thy nursing-mothers Isa. 49. 23. Great is the benefit that Gods Church hath in sundry ages reaped from this kind of civill government Christians therefore among others ought for conscience sake and for the Lords sake be subject unto them Rom. 13. 5. 1 Pet. 2. 13. and pray for them 1 Tim. â—… 1 2.
He is said to be King of Salem for distinction sake There were then other Kings besides him Gen. 14. 1 2. but of other places Though he was born almost an hundred years before the Flood and might be then the eldest man on earth yet he was content with that which God alloted to him So ought all Kings and all others Though God used Monarchs to punish people yet he punished them also for their ambitious humour Isa. 5. 10. c. and 14. 4. c. §. 5. Of Melchisedec a Priest of God ANother function here attributed to Melchisedec is this a Priest Of the notation and meaning of this word Priest see Chap. 2. v. 17. § 172. and Chap. 5. v. 2. § 2. He is here said to be a Priest of God in sundry respects 1. To shew that he was ordained of God This Apostle giveth an hint of his most solemn ordination v. 20 21. 2. To shew that he made God the object of his service his eye was upon God 3. To distinguish him from heathenish Priests who were Priests of Idols 4. To manifest the reason why Abraham had him in so high esteem and did him such honour as he did We cannot doubt but that Abraham knew him and took him to be the Priest of God Of this must all be sure that look for any acceptance from God or respect from Saints of God that their calling be of God that they may be truly said to be Ministers of God §. 6. Of God the most High BOth the Pen-man of the History whereunto this hath reference Gen. 14. 18. and also this Apostle having occasion to mention God thus set him forth The â—…st high God The Hebrew word translated most high is derived from a verb that signifieth to ascend on high Psal. 68. 18. The Greek word is of the superlative degree The positive signifieth height Eph. 3. 18. This word in the singular number is attributed only to God in the New Testament The Greek LXX do usually translate the foresaid Hebrew into when it is attributed to God with this Greek superlative This noun is one of those ten names which in Scripture are attributed 〈◊〉 God to set forth his excellency unto us Of those ten names see the 〈◊〉 Conquest on Exod. 17. 15. § 72. This particular title is given to God in reference to his place and power 1. In regard of his place The Lord is exalted for he dwelleth on high Isa. 33. 5. In this respect saith the Psalmist who is like unto the Lord our God who dwelleth on 〈◊〉 Psal. 113. 5. 2. In regard of his power dignity and authority he is higher then the higâ—… and above all Kings The most high ruleth in the Kingdome of men and the 〈◊〉 〈◊〉 God giveth Majesty glory and honour Dan. 4. 32. and 5. 18. The Lord is high 〈◊〉 all Nations and his glory above the heavens Psal. 113. 4. This title here given to God gives us to understand that when we have occasion to speak or think of God we do it with all reverence and with an high 〈◊〉 of him So will dutifull subjects to their Soveraign Thus we use to spâ—…k of Kings his highnesse his excellency his Majesty his excellent Majesty his most 〈◊〉 Majesty Should we not much more do it to him that is King of Kings to whâ—… most properly highnesse excellency Majesty dignity dominion and all manner of honour and glory doth belong It was usuall with Christ when he spake of God thus to expresse him 〈◊〉 â—…ther in heaven your heavenly Father Matth. 5. 16. and 6. 32. 1. How far short do they come of this who vainly rashly yea many times prophanely and blasphemously use the name of God This commination in the third Commandement The Lord will not hold him guiltlesse that taketh his name in vain 〈◊〉 fearfull doome against such 2. Wonderfully doth this amplifie the condescention of God towards man Tâ—…e most high dwelleth in the lowest heart Isa. 57. 15. 3. This description of God affords singular comfort to the faithfull their God is â—…he most high He must therefore needs see them in all their cases and be able to help them To this purpose doth the Psalmist thus presse this title He that dâ—…elleth in the secret place of the most High shall abide under the shadow of the Almighty Psal. 91. 1. And thereupon thus saith I will cry unto God most high Psal. 57. 2. 4. This cannot be but great terror to the wicked in that their wickednesse cannot be hid from the most high nor they have power to carry it out against him The Lord most high is terrible Psal. 47. â—… It was a great aggravation of the sins of Israel that they provoked the most high God If therefore thou seest the oppression of the poor c. marvell not at the matter for he that is higher then the highest regardâ—… Eccl. 5. 7. §. 7. Of Melchisedec both King and Priest IT is a surpassing excellency in Melchisedec that he was both King and Priest The like is not noted in sacred Scripture of any meer man namely of any that rightly and lawfully held those two offices Some have intruded on them both Among the Heathen very many Bâ—…t none of those were Priests of the most high God Among the Jewes one King presumed to take upon him the Priests function but for that his presumption he carried the stamp of Gods indignation to his dying day â—… Chro. 26. 16 c. The like is 〈◊〉 of Ieroboam 1 King 12. 33 and 13. 1. But at that very time was a Prophet 〈◊〉 to denounce a most heavy judgement against him and his posterity Melchisedec was herein a peculiar type of Christ who was all in all to his Church both King Priest and Prophet By the way take notice from hence of the arrogancy and presumption of the Pope of Rome who usurpeth those two offices of King and Priest which are called his two keyes Herein he sheweth himself to be plain Antichrist Arguments urged by them to this purpose are very ridiculous as those words of Peter Lord behold here are two swords Luk. 22. 38 And this voyce from heaven rise Peter 〈◊〉 and eat Act 10. 13. We in reference to Christ may in regard of the union of those two offices in his person expect what good may be done by a King or a Priest §. 8. Of Melchisedecs royall entertaining Abrahams Army THe first act here attributed to Melchisedec is a Royall act It is thus expressed who met Abraham The Greek word translated met is a compound The simple signifieth to meet c The compound to meet with namely with others Thus Cornelius met Peter with many in his company Act. 10. 24 25. And much people met Iesus Luk. 9. 37. This word is here fitly used for Melchisedec did not come alone but as a King with great company and good provision In the History
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
of theirs that they doe not too proudly strut out their Gay-peacock-Feathers that they be not too conceited either in any prerogatives 〈◊〉 to their function or in any abilities bestowed upon them for the execution thereof 2. This is a forcible motive to raise up their eyes and hearts to God for his divine assistance in their humane weaknesse 3. Herein ought people also to be helpfull to their Ministers in calling on God for them This is it which an Apostle earnestly desired his people to do for him Rom. 15. 30. Eph. 6. 19. 4. This also should move people to tender their Ministers as such as are men and sâ—…bject to humane frailties and thereupon to bear with them 5. Because Ministers are mortall men that must die Ministers themselves must be diligent in improving that time which God doth afford unto them to the best advaâ—…tage that they can and people must take the opportunity of their Ministers life to â—…eap the best good that they can while their Ministers remain with them even before they are taken away §. 52. Of Ministers prerogatives notwithstanding their meanesse THe inference of the prerogative of receiving tithes upon this their 〈◊〉 〈◊〉 they were men that die giveth instance that the common frail mortall â—…on of Minister is no bar to the priviledges and prerogatives of their function 〈◊〉 is verified not only in the ordinary priviledges of ordinary men but also in the â—…traordinary prerogatives that belonged to extraordinary Ministers as Propheâ—…s 〈◊〉 Apostles For these all were men that die Sundry priviledges that belong unto Ministers may be gathered out of those 〈◊〉 that are given unto them in Gods word Some of those titles are given unto 〈◊〉 in relation to God himself as Angels Rev. 1. 20. Ambassadours 2 Cor. 5. 〈◊〉 Revealers of the Gospel Eph. 6. 19. Keepers of the Keies of the Kingdome of 〈◊〉 Matth. 16. 19. Remembraâ—…cers Isa. 62. 6. Stewards 1 Cor. 4. 1. Others titles have relation to people as Fathers 1 Cor. 4. 15. Elders â—… 〈◊〉 5. 17. Rulers Heb. 13. 7. Overseers Act. 20. 28. Pastors Eph. 4. 11. 〈◊〉 1 Cor. 12. 28. Chariots and horsemen 2 King 13. 14. Thus God honoureth them lest by reason of their meannesse they should be â—…spised and thereupon their Ministry prove unprofitable Let people learn hereby to remove their eyes from the meaness of their 〈◊〉 persons to the dignitiâ—…s of their office and consider the place wherein God 〈◊〉 〈◊〉 them and the work which he hath deputed unto them and the end whereunto 〈◊〉 Ministry tends As the Israelites payed tithes to the Priests though they were men that 〈◊〉 〈◊〉 ought Christians to yeeld to their Ministers whatsoever is their due though 〈◊〉 〈◊〉 such men §. 53. Of Melchisedecs ever living THe other branch of the disparity betwixt Melchisedec and the sons of Leâ—…i iâ—… iâ—… regard of Melchisedecs excellency which is thus expressed of whom it is 〈◊〉 that he liveth The excellency it self consisteth in this that he liveth The other words are a proof hereof This phrase he liveth being of the time present implieth a continuall act which ceaseth not Many hundred yea and thousand yeares had passed betwixt that time wherein Melchisedec met Abraham and that wherein the Apostle 〈◊〉 this Epistle Yet he saith of him he liveth So as it implieth an everlasting 〈◊〉 which hath no end This in reference to Melchisedec is to be taken mystically 〈◊〉 typically Mystically in that no mention in that history is made of his death Typically in that he prefigured Christ who doth indeed and that properly 〈◊〉 for ever It doth therefore set forth the everlastingnesse as of Christs person so â—…so of his Priest-hood For Christ ever liveth to execute his Priest-hood in 〈◊〉 by himself Hereof see more Chap. 5. v. 6. § 29. The proof of this great point is taken from a testimony It is 〈◊〉 saith the Apostle Of the derivation of the Greek word See Chap. 3. v. 6. § 53. This point is testified First negatively and implicitly Then affirmitively 〈◊〉 expresly Negatively and implicitly the Holy-Ghost witnesseth that Melchisedec 〈◊〉 in that he maketh no mention of his death where he bringeth him forth as a Priest Gen. 14. 18 19 20. Affirmatively and expresly where saith Thou art a Priest for ever after the 〈◊〉 〈◊〉 Melchisedec Psal. 110. 4. Of the force of a testimony of Scripture see Chap. 1. v. 5. § 46. Of an implicite proof See v. 3. § 23. Of things spoken of Melchisedec and applied to Christ See â—… 3. § 24. §. 54. Of the Resolution and Observations of Heb. 7. 8. And here men that die receive tithes but there he receiveth them of whom it is witnessed that he liveth IN this verse is a third proof of Melchisedecs excellencie above the sons of Levi. Hereof are two parts 1. An equality 2. An inequality The equality was in receiving tithes Of the inequality there are two branches 1. The mortality of the sons of Levi. 2. The immortality of Melchisedec This is 1. Implied In this phrase He liveth 2. Proved thus Of whom it is witnessed Doctrines I. Argument may be added to Argument to prove the same point This is here a third argâ—…ment added to two former II. There may be a likenesse betwixt unequals The sons of Levi and Melchisedec were much unequall yet the like priviledge of receiving tithes belonged to them both See § 50. III. Tithes have of old been paid Both Melchisedec and the Levites received them IV. Ministers are mortall men Such were the Levites See § 51. V. A diâ—…ine testimony is a sound proof This is the witnesse here intended VI. Christ ever liveth Melchisedec as he was a type of Christ is said to live See § 53. §. 55. Of qualifying strange phrases Heb. 7. 9 10. Vers. 9. And as I may so say Levi also who receiveth tithes payed tithes in Abraham Vers. 10. For he was yet in the loynes of his Father when Melchisedec met him IN these two verses the Apostle maketh a particular application of that which he had delivered about Abrahams inâ—…eriority to Levi this he doth by shewing that what Abraham the Father did Levi also the son did Thus he doth manifest that what he had said of Abraham was not to vilifie his person but to draw the â—…ind of the Hebrewes from the Priest-hood of Levi to Christs Priest-hood The foresaid point is brought in with a phrase of qualification thus As I â—…ay so say In this mollifying clause there are two Greek words that are of the same stem One expressed under this verb say The other implied under this particle so This clause may thus be translated verbatim as to say the word that iâ—… to use the phrase Thus we see that a phrase or sentence which may seem strange is to be mollifiâ—…d To this purpose tend these qualifications I speak as a 〈◊〉 Rom. 3. 5. I speak after the manner of men Rom. 6. 19. I
of Iuda was an other tribe then the tribe of Leâ—…i 2. To shew that Christ was a Royall Priest for the Royalty of a Kingdome appertained to that tribe by vertue of Iacobs blessing Gen. 49. 10. and of Gods promise made to David of that tribe 2 Sam. 7. 16. Psal. 78. 68 70 c. 3. To bring to their mind and memory the promise made to that tribe and that under the forementioned metaphor of a Branch Psal. 80. 15. Isa. 11. 1. Zech. 3. 8. It is more then probable that the Apostle had reference to that promise in using this phrase sprang out of Iuda and we may well from thence infer that God is faithfull in performing his promises For this particular promise of Christ being a branch brings to our mind that first promise made to man after his fall concerning the sâ—…ed of the woman Gen. 3. 15. which being accomplished what question can be made of any other promise That was the first and foundation of all other promiseâ—… All the promises of God in Christ are yea and in him Amen 2 Cor. 1. 20. that is they are all ratified and accomplished in Christ. God in accomplishing his promises is called faithfull Heb. 10. 23. and true Rom. 3. 4. All promises made by God are made on good counsell So as he will neveâ—…â—…pent thereof they make much to the honour of his name So as no doubt may be made of his accomplishing thereof 1. Most heynous is the sin of infidelity which questioneth a matter so infallible See hereof Chap. 6. v. 13. § 100. and v. 18. § 143. 2. It will be our wisdome to search after Gods promises and then for strengthning of our faith in them seriously to consider the faithfulnesse of him who mâ—…keth the promises If a man whom we judge faithfull make us a promise we rely much upon it yet many things may intervene which may make that man to 〈◊〉 bâ—…t nothing can make the faith of God to fail §. 76. Of Gods warrant for Gods Worship THe Apostles proof that they who were of the tribe of Iuda had nothing to do about Aarons Priest-hood is taken from Moses his silence thereabout thus â—…pressâ—…d Of which tribe Moses spake nothing câ—…ncerning the Priest-hood The preposition translated OF especially as it is here joyned with the â—…cusative case most properly signifieth TO But the sense will hold the same whether we translate it OF or TO Of Moses see Chap. 3. v. 2. § 37. God used Moses to reveale and make known to his people in that time whatsoever he would have them to know So as that which Moses did not speak and 〈◊〉 known to them was not taken to be the mind or will of God The force then oâ—… the argument resteth in this that by Moses speaking nothing about the Priest-hood to be of the tribe of Iuda it appeared that it was not the Lords mind that any of the tribe of Iuda should be of the Priest-hood Though this be a negative argument yet it being concerning the worship of God it is a sound concluding argument 1. In that Moses spake nothing of it it appeares that God would not have it to be so For whatsoever God would have to be done by his people at that time he revealed to Moses for him to make it known to them 2. In that God declared nothing of his mind therein it followeth that God would not have them that were of the tribe of Iuda to be then his Priests God hath not left articles of faith or parts of his divine worship to mans invention and discretion He then made known whatsoever he would have his Church then believe and practise about his worship What since that time he would have his Church to believe or practise thereabouts since that time he hath by his Prophets and Apostles made known to his Church and caused to be registred in the 〈◊〉 Scripture Thus we see that every thing wherein and whereby God is worshipped must have an expresse warrant from Gods word In vain they do worship God teaching fâ—…r doctrines the commandments of men Matth. 15. 9. It is the main scope of the second commandement to have our warrant from God to worship him 1. No man can tell how God will be worshipped or how therein they may please God 2. Mans heart is very foolish addicted to outward toyes as is evident by all manner of superstitions which are mans inventions 1. I may use this Apostolicall argument against that Masse of Popish 〈◊〉 wherein and whereby they worship God and I may say nor Moses nor any other pen-man of Scripture spake any thing concerning such a kind of worshipping God Therefore no good Christian is to joyn with them therein What Prophet or Apostle ever spake any thing of worshipping God before Images or in an unknown tongue or in numerall prayers or through the mediation of Saints or Angels or by offering the sacrifice of the Mass or by adoring relicks or by crossing themselves or by sprinckling of holy water or by other Sacraments then Baptisme and the Lords Supper or by pilgrimages or by going bare foot or by wearing shirts of 〈◊〉 or by forbearing flesh or by vowing perpetuall continency voluntary poverty regular obedience or by tying themselves to Nunneries Frieries Abbies and such like 〈◊〉 of retirement or by making themselves Hâ—…remites and Anchorites or by 〈◊〉 the holy land or doing other like humane inventions These and thousands more which they pretend to be matters of great devotion and parts of Gods worship are no where spoken of in Gods word therefore no more acceptable to God then Vzziahs offering incense 2 Chro. 26. 19. 2. Let us learn to search Gods word concerning matters of his worship and what we find prescribed therein in faith perform but let us take heed of all meer humane inventions A man can have no comfort in any thing concerning Gods worship of which Gods word speaketh nothing §. 77. Of making points more and more cleer IN the fifteenth verse there is another argument to prove that Christs Priest-hood was not after the order of Aarons The former argument was taken from the different tribes whereof Christ and Aâ—… were See § 72. This from the different order of Christs and Aarons Priest-hood This first clause and it is yet far more evident sheweth that another argument is hâ—…re produced Of the former argument he said It is evident v. 1. Of this it is yet far 〈◊〉 â—…vident Of the Greek adjective translated evident See v. 14. § 74. Of this emphaticall comparison far more See Chap. 2. v. 1. § 5. And Chap. 6. v. 17. § 131. The word intendeth an extension of the point to which it is applyed It is interpreted according to the matter in hand as more earnest Chap. 2. v. 1. 〈◊〉 abundantly Chap. 6. v. 17. Far more in this Text. Of this adverb yet see v. 10. § 58. and v. 11. §
dissolved 2 Cor. 5. 1. §. 84. Of the meaning of the 17. verse Heb. 7. 17. For he testifieth Thou art a Priest for ever after the order of Melchisedec THis verse is added as a proof of that everlasting power virtue and efficacy of Christs Priest-hood which is asserted in the latter part of the former verse To make the proof to be the more heeded the Apostle premiseth the ground of his proof which is a divine testimony He sets it down indefinitly thus He testifieth meaning the Holy-Ghost For the testimony is expresly set down in Sacred Scripture concerning which the Apostle useth this phrase The Holy-Ghost saith Chap. 3. v. 7. The confirmation being taken out of Sacred Scripture is demonstrated to be a very sound one Chap. 1. v. 5. § 46. Of the manner of quoting it without naming Author Book Chapter and verse and of the emphasis of this word testifieth See Chap. 2. v. 6. § 50 51. The Apostles argument to prove the perpetuall efficacy of Christs Priest-hood is taken from the kind of Priest-hood after which Christ was Herein two branches make much to the proof of the point One is the excellency of Christs Priest-hood which was after the order of Melchisedec and thereupon consisted not of such carnal things as Aarons Priest-hood did See v. 4. § 31. and v. 11. § 66. The other is the perpetuity of Christs Priest-hood expressed in this phrase for ever By this meanes it hath a power to make us partakers of an endlesse life See v. 3. § 26. Of a further opening of this description of Christs Priest-hood see Chap. 5. v. 6. § 28 c. §. 85. Of the meaning of the 18. Verse Heb. 7. 18. For there is verily a disanulling of the Commandement going before for the weaknesse and unprofitablenesse thereof THis Verse is inferred as a consequence following upon the establishing of Christs Priest-hood This causal conjunction FOR doth sometimes point at a consequence as verse 12. § 67. The consequence is a disanulling of the former carnal commandement For two opposite Lawes cannot stand together Gal. 5. 2 3 4. To adde the more force to this consequence he inserteth this adverb of asseveration verily See v. 5. § 37. That which before v. 12. § 67. was termed a change is here stiled a disanulling Disanulling implyeth a plain abrogation and clean taking away of a thing How far the Commandement here intended is disanulled See v. 12. § 68. This phrase going before is the interpretation of one compound participle and properly translated according to the true meaning thereof The commandement concerning the Leviticall Priest-hood is here said to go before in reference to Christs Priest-hood The Leviticall Priest-hood was a type of Christs therefore the Commandement concerning that must needs even in time go before this for this succeeded that to accomplish what that could not Weaknesse and unprofitablenesse imply two reasons of disanulling the foresaid Commandement Of the derivation of the Greek word translated weaknesse see Chap. 4. v. 15. § 89. The word there used is a substantive and this an adjective but both from the same root and this adjective being of the neuter gender is as a substantive The weaknesse here spoken of consisted in this that that Law was utterly unable by it self and by strict observance of the rites thereof to do that which was needfull to be done namely to make the observers perfect This word is translated impotent and applied to him that was born a cripple Acts 4. 9. It is also translated according to the composition of it without 〈◊〉 and applyed to a natural mans condition Rom. 5. 6. In this respect the 〈◊〉 of this Law are called weak elements Gal. 4. 9. The other word translated unprofitable is also a compound and an 〈◊〉 used as a substance The simple verb fignifieth to profit Rom. 2. 25. From thence an adjective signifying profitable 1 Tim. 4. 8. This compound with a privative preposition hath the force of a negative So it is used Titus 3. 9. It implyeth that though a man be zealous of the Lawâ—… 〈◊〉 take much paines and be at great costs thereabouts yet he shall get nothing 〈◊〉 but lose all his paines and costs All will be in vain Therefore these two 〈◊〉 are joyned together unprofitable and vain Titus 3. 9. The Apostle 〈◊〉 this true by experience For after he had set forth his zeal about the Law and declared how blamelesse he was touching the righteousnesse which is in the Law 〈◊〉 addeth what things were gain to me those I counted losse and dung Phil. 3. 6 7 8. The negative is frequently used of such things as are here called unprofitable thus meats which have not profited them which have been occupied therein Heb. 13. 9 Bodily exercise that is external performances of duties of piety 〈◊〉 〈◊〉 1 Tim. 4. 8. The flesh profiteth nothing John 6. 63. that is an external apprehension and observation of things spiritually meant These two Epithites weaknesse and unprofitablenesse do much aggravate the folly of those who dote on carnal ordinances which cannot be but weak and unprofitable and when men have spent themselves thereupon if they look on the 〈◊〉 that they have laboured to do they will behold all to be vanity and vexation of spirit as the wise man complaineth of the works that he had wrought Eccles. 2. 11. These fools are set down in their rankes § 82. §. 86. Of the meaning of these words For the Law made nothing perfect Heb. 7. 19. For the Law made nothing perfect but the bringing in of a better 〈◊〉 did 〈◊〉 〈◊〉 which we draw nigh unto God IN this verse an evidence is given of the weaknesse and unprofitablenesse of the Leviticall Law which is this that it made nothing perfect What is 〈◊〉 by perfection hath been shewed v. 11. § 61. If we put the Apostles argument 〈◊〉 a syllogistical form the point intended by the Apostle will appear to be 〈◊〉 〈◊〉 thus That Law which makes nothing perfect is weak and unprofitable But the Law of the Leviticall Priest-hood makes nothing perfect therefore it is weak and unprofitable The force of the argument lyeth in this that it is the end of a Law to make those to whom it belongeth perfect Now that Law which cannot effect that which is the main end thereof must needs be weak and unprofitable To make perfect so as is here intended namely to work and accomplish all those graces that may bring men to glory is above the power of any external thing 〈◊〉 by man To work such perfection of grace as may bring to perfect glory is a diâ—… work and cannot be effected but by a divine power even the power of God himself He here useth a word of the neuter gender nothing as being most fit to set 〈◊〉 an universality but he intendeth thereby mens persons as if he had said no 〈◊〉 Thus
things and to place their confidence on them Thus though they could not 〈◊〉 themselves justify sanctifie and make perfect those who used them yet they pointed out the means whereby all those things might be done People were taught thereby to rest on Christ and how to carry themselves towards Christ. 2. The heavenly things whereof the legall types were a shadow give unto us just occasion to acquaint our selves with the legall shadows and types and to search after such heavenly things as they set forth Thus will they be of singular use to us This is one end why God by his providence hath caused them to remain upon such a record as is reserved to our dayes and shall continue to the end of the world 3. It is in this respect good paines which they have taken who have endeavoured distinctly to set out the sprituall truths of those types and the heavenly substances of those shadows It will be worth our paines to use all the meanes and helps we can for finding out the heavenly matters intended under them How the mysteries of types may be found out See Chap. 4. v. 8. § 50. §. 14. Of the meaning of these words As Moses was admonished of God when he was about to make the Tabernacle TO shew that the legall Priests had good ground to serve as hath been before shewed the Apostle thus expresseth their warrant As Moses was admonishâ—… c. Of Moses see Chap. 3. v. 2. § 37. Moses was the man whom God chose first to make known his mind unto that he might declare to Priests and others what they should do according to the mind of God so as what Moses delivered unto them from God was as delivered by God himself One speciall ground of Gods making his mind known to Israel by Moses was because they were not able to endure Gods speaking unto them immediatly by himself and thereupon they themselves desired that God would speak unto them by Moses and promised to hear and do what God should speak unto Moses Deut. 5. 27. so as Gods word delivered by his Ministers is to be received as from God himself For this the Apostle commends the Thessalonians 1 Thess. 2. 13. Christ himself saith that he that receiveth such as he sends receiveth him Yea receiveth his Father Iâ—…b 13. 20. The practise of the legall Priests is a good pattern for all sorts of people to do as their Ministers shall be admonished of God The warrant that Moses had to deliver to the Priests what he did is thus expressed was admonished oâ—… God This phrase of God is not expressed in the Greek bâ—…t well added by our English for the emphasis of the Greek word intendeth as much The verb here used signifieth an answer or warrant or word from God The active is applyed to him that delivereth to others what he hath received from God or that speaketh by divine inspiration or revelation Heb. 12. 25. The passive is used of such as are warned admonished or spoken unto by God as the wisemen and Ioseph Matth. 2. 12 22. and Noah Heb. 11. 7. and Cornelius Acts 10. 22. A participle derived from this verb is put for the thing that is revealed by God Luk. â—… 26. A noun of the like kind is put for the answer of God Rom. 11. 4. The Latins call such a kind of answer an oracle The word of this Text is for the most part used of things sacred future and made known by God himself This warrant whereupon Moses instructed the Priests and people gives us to know that Ministers of God must deliver to pâ—…ople that which they receive from God they â—…ust deliver that and nothing but that This was a part of Moses his faithfulnesse for which he is coâ—…mended Chap. 3. v. 2. § 39 40. See the whole Armour of God Treat 3. Part 7. of prayer on Eph. 6. 19. v. 180 181 c. The time wherein Moses was thus admonished of God is thus described when he was about to make the Tabernacle This is meant of that time wherein he was forty dayes with God on the Mount and there received directions for the ordering of Gods worship Exod. 24. 18. Of the Greâ—…k word translated to make See Chap. 9. v. 6. § 38. Mention is here made of the Tabernacle because that was the place of Gods worship By a Synâ—…cdoche all those thing which God gave in charge to Moses to be made concerning his worship are comprised Of the word Tabernacle See v. 2. § 5. This mention of the Tabernacle where about Moses received directions from God giveth proof that warrant must be had from God for his worship and for such things as concern it See Chap. 7. v. 14. § 76. §. 15. Of speciall heed to a speciall charge THat which he had before said of Moses being admonished of God he here proveth by a divine testimony That the testimony is brought in for a proof is evident by this causall particle for The divine testimony is first generally hinted in this word he saith And then particularly expressed in the words of Scripture Though there be no antecedent set down whereunto this relative â—…e may have reference yet the very words which are recorded to be uttered by God to Moses Exod. 25. 1 40. being expressed we are thereby given to understand that God was He that gave the charge which is here set down so as it is a divine testimony Of the force of a divine testimony See Chap. 1. v. 5. § 46. Of the manner of quoting Scripture without naming Author Book Chapter or verse See Chap. 2. v. 6. § 50. Of this phrase He saith See Chap. 13. v. 5. § 69. The charge here given to Moses is enforced with this speciall Item See whereby God would have him know that things particularly and expresly injoyned by God are with more then ordinary heed to be regarded A like â—…tem to this purpose did God give to Moses when he sent him to Pharaoh See that thou dost all those wonders c. Exod. 4. 24. So much is intended under this phrase In all things that I have said unto you be circumspect Exod. 23. 13. 1. An especiall account shall be exacted of such things as are in speciall manner 〈◊〉 2. By our diligence and care in them we shall give the greater evidence of our 〈◊〉 respect to our Lord. We ought therefore in such cases to rouse up our selves and to put on our selves 〈◊〉 greater forwardnesse and diligence Where the Apostle saith Above all take the 〈◊〉 of â—…aith Eph. 6. 16. he doth the more stir us up to labour after it This is 〈◊〉 to make us negligent in other points but to make us more then ordinarily conâ—… in that which is so pressed If a Master give many things in charge to his 〈◊〉 and set a speciall Item on one saying see that you do this doth he give 〈◊〉 servant
condemned for every transgression of the morall Law Gâ—…l 2. 10. and for not obserming the covenant of works For in Adam there was power to observe it The disability and impotency that seised on man was though mans own default he brought it upon himself Justly may God expect and exact performance according to that ability which once he gave Though the 〈◊〉 were not able to bear the yoke that was put upon them yet were they justly puâ—… for breaking that covenant which proved to be so heavy a yoke Beside their innate disability and besides the impotency of that covenant to give them new strength and ability there was in them a rebellious reluctancy against that covenant they would not subject their necks thereto 2 King 17. 14. Justly therefore were they blamed and punished notwithstanding the impotency of the means that they enjoyed which were not faultlesse but also blame-worthy How justly then may they be blamed who have powerfull means of salvation afforded unto them and yet profit not thereby as they should This is a fearfull doom of the Apostle If our Gospell be hid it is hid in them that perish 2 Cor. 4. 3. This word finding fault is fitly set before the testimony following both to declare the main scope of that testimony which is to disavow the imperfection thereof and also shew how pertinent it is to the point in hand §. 31. Of these phrases He saith Saith the Lord. THat which the Apostle affirmed in these generall words finding fault with them he proveth by a divine testimony which he first hinteth in this phrase He saith and then largely expresseth in the very words of Scripture Of this indefinite phrase he saith see v. 5. § 15. and Chap. 13. v. 5. § 69. There are indeed two severall Greek words whereof one is used in the fifth verse and another in this yet both of them do signifie the same thing and are used in the same sense both there and here even as much as this usuall propheticall phrase Thus saith the Lord. There is also a third verb used in the same sense and translated said Heb. 1. 13. and 4. 3. and 10. 5. and 13. 5. Besides this indefinite assertion of the Author of the testimony following he is in the testimony it self three severall times as the Apostle hath quoted it yea four times as the Prophet sets it down Ier. 31. 31 32 33 34. expresly named under this phrase saith the Lord. Yea in that Chapter out of which this testimony is taken he is twenty times named Three times is this phrase saith the Lord used Zec. 1. 3. Pen-men of holy Scripture were diligent and frequent in expressing the primary and principall Author of what they delivered or wrote upon these and other like grâ—…unds 1. To shew their warrant that they might not be thought to speak of themselves Ier. 26. 15. 2. To put the glory of being Authors thereof from themselves Dan. 2. 28. 3. To gain the greater authority to what they delivered Mic. 4. 4. 4. To rouse up peoples attention to hearken more diligently thereto Ier. 13. 15. 5. To move people to give more credence thereunto Exod. 19. 9. 6. To work in people the greater reverence to the word delivered 2 Chro. 20 15 18. §. 32. Of this remarkable note Behold THe more to commend that which is here spoken of the new covenant it is ushered in with this remarkable note Behold hereof see Chap. 2. v. 13. § 124. 1. As a note of demonstration it pointeth out that which was much desired of those that knew the imperfection of the old covenant 2. As a note of admiration it declareth this new covenant to be a very rare matter Gods goodness therein to be admired that he should so far respect the children of men as to ordain covenant after covenant for their good In these respects Ministers ought to do the best they can by reading studying preaching and praying to make known this covenant distinctly and plainly as a matter of weight and worth And people among other principles of Christian religion ought with all diligence to give good heed hereunto that they may know it beleeve it find the comfort and receive the benefit of it §. 33. Of these words The dayeâ—… come THe time when the foresaid remarkable matter shall be accomplished is thus set down The dayes come By these dayes he means the time of the Gospell from the time that Christ was exhibited in the flesh to his glorious comming unto judgement They are called the last dayes see Chap. 1. v. 2. § 13. This circumstance giveth proof that God reserved the best things promised to the Jewes for these last times See more hereof Chap. 2. v. 3. § 21. Though these dayes were to come when the Prophet first uttered this prophesie yet they are set down in the time present come and that for two especiall reasons 1. To shew that they were nigh at hand even comming at the door as we say 2. To assure them of the certainty of the thing that which is here promised was as sure as if it had been already accomplished Such are all Gods promises they are as things performed his words are deeds Thus hope will not make ashamed Rom. 5. â—… As we shall hereby bring much honour to God by setting to our seal that God is 〈◊〉 Iâ—…h 3. 33. so shall we bring much consolation satisfaction and quietnesse to â—…r own soules Of this phrase saith the Lord See § 31. §. 34. Of the meaning of these words when I will make THis conjunction of time when is in Greek the ordinary copulative And That copulative is in all Greek Authors variously used as it is also in the Hebrew It is oft put for the time as Mat. 9. 7. And he rose that is then he rose And Mark 15. 25. It was the third houre And they crucified him That is when they â—…ucified him So here The verb translated I will make signifieth to end Mat. 7. 28. to finish Rom. 9. 28. to fulfill Mar. 13. 4. The Apostle doth here purposly use this verb for he took it not from the lxx they use an other word to shew 1. That there should be no alteration of this covenant 2. That all things typified in the former covenant were fulfilled in this 3. That a covenant is then compleat when it is solemnly ratified and established The future tense I will make hath reference to that time when the Prophet foretold this for at that time the old covenant was in force and the time of the 〈◊〉 covenant was then to come §. 35. Of this title new annexed to the covenant THe covenant that the Apostle here speaketh of is stiled new in four severall respects 1. In opposition to the former covenant that was old and being old vanished away v. 13. for old things passe away 2 Cor. 5. 17. 2. In relation to the
covenant whether Jewes or Gentiles so as the Jewes are not excluded though this be not appropriated to them alone §. 37. Of the union of all nations under the new covenant THe conjunction of the two foresaid houses Israel and Iudah setteth out the union of all manner of nations who by the Gospell shall be brought under the new covenant This is expresly proved Eph. 2. 14 15 16 17. There 1. The point it self is plainly expressed in these phrases made nigh one one body and one new man The Gentiles who were before two being out of the Church of another profession and conversation are made nigh by being in the Church and professing the true faith yea they being two before two distinct people having divers lawes and ordinances are now one in all priviledges all of one body under one head Jesus Christ and one new man by the grace of adoption and regeneration 2. The meanes whereby this union is made is declared to be by the blood and â—…sse of Christ that is by his death for at the death of Christ the vaile of the Temple was rent Matth. 27. 51. and thereby the partition wall betwixt Jew and Gentile was broken down 3. The manner of uniting them is by making them all one new man 1. This is a motive to all that live under this new covenant to endeavour to keep the unity of the Spirit in the bond of peace This was foretold Isa. 2. 4. 2. This also is a motive to pray for the recalling of the Jewes For as the Gentiles are comprised under the house of Israel and Iudah so much more the Jewes That Jewes may be Christians is shewed Chap. 3. v. § 28. Of their calling See the â—…rogresse of divine providence in a Sermon on Ezek. 36. 11. § 17. This new covenant is made with the seed of the Jewes as well as with the Gentiles Such Jewes as shall believe are accounted to be of the spirituall stock and house even of the house of Israel and Iudah As we ought to take notice of all Gods promises and pray for the accomplishment of them Ezek. 36. 37. so of this particular concerning the calling of the Jewes and pray for the accomplishment thereof This is so much the rather to be done because the time was when we were out of Christ and then they prayed for us so as zeale of Gods glory desire of the enlargement of Christs Kingdome and gratefulnesse to that stock whence they come ought to stir us up to do what lies in us for the accomplishment of Gods promise concerning their call §. 38. Of Gods like respect to the Church of the Gentiles as to the antient Iewes THe conjunction of these two houses Israel Iudah further giveth evidence that Christians of what nation soever are as pretious to God as the Jewes were before their rejection for Gentiles are comprised under Israel and Iudah In this respect believing Gentiles are called the children and seed of Abraham Gal. 3. 7 29. and sons of Zion Zechary 9. 13. and the Church of the Gentiles is stiled Hierusalem Rev. 3. 12. and Sion Zech. 9. 9. and Ministers of the Gospell are stiled Priests and Levites Isa. 66. 21. This is further evident by the application of prerogatives of old belonging to the Jewes to believing Christians For proof hereof compare 1 Pet. 2. 9. with Deut. 7. 6. and Exod. 19. 5. The same reason that moved God to choose them at that time moveth him to choose us Gentiles in these latter dayes to be his Church namely his own good pleasure and love This reason for them is rendred Deut. 4. 37. and 7. 7 8. and Ezek 16. 6 7. And for the Gentiles it is rendred Eph. 2. 4. and Tit. 3. 4. Learn hereby in reading the old Testament to observe the many great promises made to the Jewes and the accomplishment of them and withall the great works which God did for them and the many deliverances which from time to time he gave them and make these grounds of thy faith and as occasion serveth plead them before God Apply all the evidences of Gods love manifested to the Jewes apply them to your selves you believing Gentiles The promise which God made to Abraham the Apostle teacheth us to apply to our selves Rom. 4. 23 24. What soever things were written afore time were written for our learning c. Rom. 15. 4. When enemies arise against us let us call to mind the prayers and supplications which the faithfull Jewes made and how they put God in mind of his covenant and of his promises and of his ancient love Let us do so likewise and with like steadfastnesse of faith expect a blessing from him We have such grounds of faith as they had This also may be applyed to such judgements as God inflicted on them to move us to take heed of those sins for which these judgements were inflicted The Apostle setteth down a particular Catalogue of these and thus concludeth All these things happened unto them for ensamples and they are written for our admonition 1 Cor. 10. 6. c. §. 39. Of a covenant divine and humane THere being expresse mention made in this verse of a new covenant my purpose is to endeavour to set it forth at large and for that end distinctly to note 1. What a covenant in generall is 2. What kinds of covenant are mentioned in Scripture 3. What is the difference betwixt the old and new covenant Of the notation of the Hebrew and Greek words translated covenant See Chap. 7. v. 22. § 94. I. A covenant in generall intendeth an agreement An agreement is sometimes on one part only and setteth out an absolute promise Thus Gods promise of not destroying the earth any more with a flood is called his covenant Gen. 9. 9 11. In this respect a Testament is called a covenant See Chap. 7. v. 22. § 94. But for the most part a covenant is put for an agreement betwixt two if not two single persons only yet two sides Then it consisteth of two parts 1. A promise of one party 2. A restipulation or retribution by the other party In the latter sense a covenant is taken tropically or properly Tropically when by a synecdocke a part is put for the whole thus the promise is called a covenant Exod. 2. 24. or by a metonimy the seal or signe of the covenant is put for the covenant it self Gen. 17. 10. Properly a covenant is taken when with a promise there is a kind of retribution or restipulation of performing some duty Thus a covenant binds each to other as Deut. 26. 17 18. A covenant thus taken is either divine or humane Humane betwixt man and man Gen. 21. 27. Divine betwixt God and man This is twofold One is made by God with man The other by man with God In this man to obtain some speciall blessing from God binds himself to some speciall duty to God In this respect saith
1. By the subject purged your conscience 2. By the object purged away dead works 3. By the end This is set out 1. By a duty on our part to serve 2. By the object of that duty which is God Amplified by his property living §. 87. Of observations raised out of Hebrews 9. 13 14. Vers. 13. I. TRuths may be confirmed It is a cleer case that Christ by his own blood obtained eternal redemption yet the Apostle here proves it as iâ—… evident by this causal particle FOR. See § 68. II. Proofes are to be taken from things known These Hebrews well knew the use and end of the rites of the law therefore the Apostle draws his argument from them See § 68. III. Things taken for granted may be conditionally propounded This particle IF is conditional yet thereby a granted truth is set out See § 68. IV. Blood is a means of expiation To this end mention is here made of blood See § 69. V. Bruit beasts were types under the law Such were buls and goats See § 63. VI. There were types of sanctification as well as justification The ashes here mentioned being mingled with water did typify means of sanctification See § 70. VII Sanctification floweth from Christ. The heifer out of whose ashes the sanctifying water was made prefigured Christ. See § 82. VIII The benefit of Christs death is made ours by application of the same The riâ—…e of sprinkling did typifie as much See § 72. IX The unclean may be cleansed It is here expresly said that by the rites of the law the unclean were sanctified See § 74. X. Legall purgations were onely externally They were only a purifying of the 〈◊〉 See § 75. Vers. 14. XI There is no comparison betwixt the type and truth This phrase 〈◊〉 much more intends as much See § 76. XII Christs blood was typified by the blood of beasts So much is here demonstrated by the mention of Christs blood See § 76. XIII Christ in his divine nature was a Spirit See § 77. XIV That Spirit was eternall These two last points are plainly expressed and shew that Christ is God eternal See § 77. XV. Christs deity made his sacrifice so effectuall as it was For this end the Apostle here saith through the eternal Spirit he offered See § 77. XVI The sacrifice which Christ offered was himself This is plainly expressed See § 78. XVII Christ was a Priest in both natures His divine nature is set out by this phrase Eternal Spirit His humane is comprized under this word himself The word offered notes his Priestly function See § 78. XVIII Christ voluntarily died XIX Christs death was a ransome These two doctrines arise out of this phrase offered himself See § 79. XX. Christ was perfectly pure He was without spot See § 80. XXI Christ was offered up to God So much is expresly set down § 81. XXII Christs blood hath a purging virtue It is here said thereof that it 〈◊〉 See § 82. XXIII The purging virtue of Christs blood extendâ—…th it self to the soul of man So much is â—…ntended in this word conscience See § 83. XXIV Conscience is most affected with sin This is the reason why conscience is here put for the whole man For guilt of sin most affrighteth the conscience and pardon of sin most quieteth it See § 83. XXV Sins are dead works So they are here expresly called See § 84. XXVI They are sins from which Christs blood doth cleanse This follows from that which is intended under dead works See § 84 XXVII God is a living God So he is here stiled See § 85. XXVIII God is to be served This by just consequence is here implyed § 85. XXIX The end of freeing from dead works is to serve the God of life This is here directly 〈◊〉 down See § 85. §. 88. Of the inserence of v. 15. upon that which went before Heb. 9. 15. And for this cause he is the Mediator of the New Testament that by means of death for the redemption of the transgressions that were under the first Testament they which are called might receive the promise of eternal inheritance THe Apostle having demonstrated Christs blood to be the 〈◊〉 〈◊〉 〈◊〉 redemption here proceedeth further to prove the point His main argument is taken from the end of Christs Priest-hood which was to confirm the ćovenant that his Father had made with with children of men which could not be done but by blood This point is handled 1. Simply v. 15 16 17. 2. Comparatively in reference to the types under the law from v. 17. to v. 24. The argument in the simple consideration thereof is taken from a speciall function that Christ undertook to make good his Fathers engagement to the sons of men and that was to be a mediator betwixt them The argument may be thus framed A mediator to ratifie a Testament must do it by blood But Christ was a mediatour to ratifie his Fathers Testament Therefore he must do it by blood The proposition is propounded and proved v. 16 17. The assumption is laid down v. 15. The manner of introducing this argument doth clearly demonstrate that it tends to the foresaid purpose which is thus And for this cause as if he had said Christ having undertaken to be the mediatour of the new Testament thereby undertook to do what might be requisite for the ratification thereof The Greek phrase here properly translated for this cause is in other places translated therefore which word intends as much as this phrase Hereof see Chap. 1. v. 9. § 117. The copulative particle And prefixed before this phrase wants not emphaâ—… It implyeth that Christ undertaketh office upon office for mans greater good He was a Priest to purchase mans redemption and withall he is a mediatour to assure man of the benefit thereof Many other functions are noted in Scripture to be undertaken by Christ. By this means may we have a more distinct and full knowledge of the many benefits we receive from Christ. As one type could not set out all that Christ did and endured for man and thereupon there were very many types See v. 2. 5. 6. So there is no one office that can set out all the benefits of Christ. What may be done by a Priest what by a mediatour what by a king what by a surety what by a redeemer what by an advocate what by an head what by an husband what by a Father and so what by other like relations may be expected from Christ. If therefore we duly observe the many undertakings of Christ in Scripture for sont of men manifested by sundry relations and withall observe the distinct ends and uses of them They will be of singular use to strengthen our faith in obtaining all things that may bring us to full happiness Of this great office of Christ mediatour and of appropriating it to a covenant or Testament see Chap. 1. v. 6. § 23 24. Of a covenant
to turn it to other undue uses then the testator intended 5. To disanul it unjustly These and others like unto them sin against the light of nature and against the rule of equity which is confirmed by Gods word Because the testators themselves are dead and can do nothing to right themselves the living God will take their case into his hands and be a revenger of such unfaithfulnesse and fraud Whether they be executors themselves or counsellers procters advocates Judges or any other that make themseles accessary to the fraud and guilty of the sin they make themselves lyable to divine vengeance 2. The inviolableness of a will is a forcible motive to such as have any estate to be conscionable in making their last will and testament especially if they leave behind them wife and children Hereof see more Domest Duties On Eph. 5. 22. c. Treat 4. § 56 57. and Treat 6. § 62 63. §. 95. Of the inviolablenesse of the new Testament ratified by Christs death THe main point which the Apostle intended by setting down the inviolableness of mens last wils after their death is to prove that Christs death was requisite for ratifying the New Testament To this purpose tend these phrases Christ must suffer Matth. 16. 21. ought not Christ to have suffered Luk. 24. 26. It became him to make perfect through suffering Heb. 2. 10. See Chap. 2. v. 17. § 166. Thus Christ ratified the New Testament to declare more evidently the kind of Gods promises and of those excellent gifts which by the New Testament are conferred on us They being ratified by death are not branches of such a covenant as requireth conditions on our parts to make them good wherein if we fail the covenant is forfeited as the covenant made with Adam was But the promises of the New Testament are of meer grace The things bequeathed therein are legacies testifying the good will of the testator without condition on the part of the legaties Observe the promises of the New Testament expresly set down Chap. 8. v. 10 11 12. and you shall find them all to be absolute promises without conditions on our parts Indeed â—…aith and repentance are required in and by the Gospell but not simply as conditions Faith is required as the means to receive and partake of the things promised and repentance as a qualification whereby we may know that we are the persons to whom such promises belong besides he that hath made the promises doth work in men those graces of faith and repentance By this kind of ratifying the New Testament the extent of Christs death is further manifested It was shewed v. 12. That Christ died to purchase an eternal inheritance Here another end and benefit thereof is declared which is as a testator to establish and ratifie what he had purchased and to shew the ground of right and title that we have to eternal life which is our Fathers legacy whereby it is established and made sure unto us On 〈◊〉 â—…ound eternal life is called an inheritance v. 15. For we come to it as hâ—… by the good will grace and favour of the purchaser thereof manifested by his last will That we may the better discern how fitly this metaphor is applied to Christ let us consider how the most materiall things appertaining to a last will do concurre in this case 1. There is a testator which is the great Lord of all even the Son of God who to make himself a fit testator was made flesh Iohn 1. 14. 2. There is a main inheritance bequeathed This is eternal glory in heaven 1 Pet. 1. 4. 3. There are other legacies which are sundry gifts Eph. 4. 8. As divers callingâ—… abilities to perform them and graces both restraining and renewing 4. There are books or rolls wherein the foresaid legacies are registred These are the holy Scriptures especially the New Testament 5. There are publick notaries and scribes as witnesses of this Testament These are the holy Prophets and Apostles 6. There are seales added to the Testament These are the two Sacraments Matth. 26. 29. and 28. 19. If ever child had cause to take notice of his Fathers last will and Testament we Christians have cause to take notice of this last will and Testament of the Lord Jesus ratified by his blood and this so much the rather because by Christs death the New Testament is made inviolable 1. Christ is a faithfull and true witnesse Rev. 3. 14. even truth it self Ioh. 14. 6. His word shall not passe away Mark 13. 31. If the word of Christ be stable much more his promise much more his covenant much more his Testament ratified and confirmed by his death 2. Christs blood is too pretious a thing to be spilt in vain Bâ—…t in vain is it spilt if his Testament ratified thereby be altered I may say in this case as the Apostle did of Christs resurrection 1 Cor. 15. 14. If the New Testament be not stable Christ dyed in vain our preaching is in vain your faith is in vain 3. Christs death is a declaration and evidence of the eternal counsell of his Father which is most stable and immutable in it self as hath been shewed Chap. 6. v. 17. § 135. If in it self it be immutable much more is it so being ratified by the death of his Son who by his death hath ratified the same All the promises of God in him are yea and in him Amen 2 Cor. 1. 20. That is in Christ they are made performed and ratified 1. The presumptuous usurpation of the Bishop of Rome is herein manifested who arrogateth to himself power to dispence with the Testament of Christ. I say saith one of his champions that the Pope may dispence against an Apostle What is this but against Christs Testament which is registred by the Apostles He further addeth that he may dispence against natural and divine right If this be not to be as God and to shew himself that he is God which is the character of Antichrist 2 Thes. 2. 4. I know not what may be To omit other particulars Christ saith of Sacramental wine drink ye all of it for this is my blood of the new Testament Matth. 26. 27 28. Yet he denieth this Sacramental wine to the people Thus he with-holdeth sundry particular legacies as The liberty of marriage in sundry times of the year and the free use of sundry meats on sundry dayes of every weak and all lent long and other like priviledges yea he denyeth to the people liberty to search the rolls wherein this Testament is registred for he suffers not people to read the Scriptures Oh presumptuous guide Oh blind people 2. This ratification of the New Testament discovers the hainousnesse of unbelief for it makes voyd the strongest confirmation that can be of Gods covenant and Gods promises made therein See the Whole Armour of God on Eph. 6. 16. Treat 2. Part 6. §
â—…ffer the lame and sick is it not evill offer it now unto thy Governour will he be pleased with thee Mal. 1. 8. It was so equall that sound sacrifices should be offered unto God as equity shewed the like was to be done to men In the case of Ministers maintenance the Apostle laid down sundry grounds of equity and among others produceth legal institutions as Thou shalt not muzzle the mouth of the ox and they which minister about holy things live of the things of the Temple and they which wait at the Altar are partakers with the Altar 1 Cor. 9. 7 9 13. As God is just and equall in all his dealings so his care is to satisfie men in all the ordinances which he imposeth upon men and thereupon ordereth them according to common equity that we may the better discern the equity thereof 1. This discovereth their erroneous conceit who put the books of the law oâ—…t of the Canon of Scripture There were of old certain Hereticks called 〈◊〉 who denyed the divine authority of Moses books The Manichees went further and rejected all the Old Testament These have of old been condemned by ancient councels There are many among us who too lightly esteem the books of the law and think they might be well spared surely such know not the right use which we christians may make of the legal types Of their use see Chap. 4. v. 8. § 50. and Chap. 8. v. 5. § 13. 2. The equity that is couched under the legall rites giveth demonstration of the â—…ent and perpetuall use of them And for this end we have everlasting records of them in the sacred Scripture They who can well discern the truths shadowed 〈◊〉 in types and the equity that is comprised under them will find that even the legall rites are among those things which were written aforetime for our learning Rom. 15. 4. 3. It will be labour well spent to exercise our selves as in other parts of sacred Scripture so in these and to pray for the Spirit of illumination that we may understand the truth and equity of them Of helps hereunto see Chap. 4. v. 8. § 50. §. 98. Of legall rites typifying like truths BY the first is here meant the very same thing that was called the first Testament or Covenant v. 15. § 90. And to make up this sense our English have well expressed this word Testament It is that which is also called the old in opposition to the new covenant Chap. 8. v. 13. § 80. This Covenant is called a Testament because after the manner of Testaments it was ratified with the blood of such creatures as were slain and so dead The ratification thereof is comprised under this word dedicated The Greek word is derived from a noun that signifieth new When sacred places or things were newly built or renewed they used by sacred solemnities to dedicate or consecrate the same The word implyeth a religious act whereby a person or thing was set apart to an holy use Here it is passively used and actively Chap. 10. v. 20. where it is thus translated he hath consecrated The feast and other solemnities which were a dedication are expressed under a title derived from this word and translated the feast of the dedication Joh. 10. 22. The latin useth a word of a like notation for dedicating of a thing which according to that notation our English translateth to initiate They who are baptized are according to that word said to be initiated that is consecrated and dedicated to God The main scope of the Apostle in this verse and the force of the argument which he useth demonstrateth that the rites of the law typified truths like to themselves They were for the most part with blood so Christ doth all for us with blood namely by his death Concerning the point here intended the Apostle saith of the Ministers of the law that they served unto the example and shadow of heavenly things Chap. 8. 5. As the body is like the shadow so the truth like the type The types themselves made nothing perfect Chap. 7. 19. Therefore to raise up mens minds to such truths as could make perfect the types were like to them This may be an especial means to help us in finding out the truth of types See Chap. 4. v. 8. § 50. §. 99. Of blood the means of agreement with God THis phrase of dedicating the first Tabernacle with blood gives instance that blood is the means of consecrating things to God Thereby all things are made acceptable to him All agreements since mans fall betwixt God and man have been by blood Under the first Testament here mentioned are comprised all agreements from mans fall till Christ was exhibited Under the second Testament which is the new all from Christs time till the end of the world Both these Testaments were dedicated with blood Thus much is implyed under this phrase Neither the first â—…hat iâ—… nor the first nor the second were dedicated without blood From hence we may infer that all agreements with God are in blood This might easily be exemplified by an induction of particulars as 1. The bruising of the heel of the seed of the woman Gen. 3. 15. imlpyeâ—… blood 2. Abels acceptable sacrifice was a bloody one Gen. 4. 4. and so was Noahs and all other like sacrifices in succeeding ages 3. Their Sacraments were bloody as circumcision Exod. 4. 26. and the paâ—…over Exod. 12. 6 7. Thus our Sacraments Matth. 26. 28. Rom. 6. 3. This is not in regard of Gods delight in blood but in regard of sin which in reference to Gods truth Gen. 2. 17. and justice cannot otherwise be expiated This is a great aggravation of the hainousness of sin that God thereby is kepâ—… from entring into covenant without blood If that true blood which doth properly take away sin even the blood of the Son of God be duly weighed the foresaid aggravation will be much heightned §. 100. Of making known Gods Covenant before the Seal be put to it Vers. 19. THe aforesaid general point of dedicating things under the law with blood the Apostle exemplifieth by sundry particulars In setting them down he beginneth with the time when that course was first observed and with the ground of observing the same The time is in these words When Moses had spoken every precept Of Moses See Chap. 3. v. 2. § 37. The Apostle in that which is here set down hath relation to Exod. 24. 7 8. For besides the sprinkling of blood there mentioned the very words spoken by Moses are quoted in the next verse This phrase had spoken implyeth that Moses declared the meaning of what he did before he used that rite of sprinkling blood whereby the Covenant of God was ratified so as Gods Covenant might be made known before the seal be put to it The blood that was sprinkled was a sign a seal a ratification yea and a kind of Sacrament
which is proper to a covenant but the Apostle changeth it into this authoritative word enjoyned to shew the ground of what was required Gods charge and withall to declare that it was no arbitrary matter for them to do or to leave undone but a matter of necessity the Lord enjoyned it The Apostles were not translators but expositors of Texts of Scripture and thereupon had liberty to alter words for clearing of the sense See Chap. 1. v. 6. § 72. The word which we translate enjoyned is a compound The simple verb is out of use but there are two nounes that are such compounds as this verb both which do signifie a commandment Matth. 15. 3 9. The word then implyeth a bounden duty so as it was not a matter arbitrary or doubtfull but that which in obedience to the supreme Soveraign was to be observed This word is used Chap. 11. v. 22. § 122. §. 107. Of this phrase This is the blood of the Testament THat the people might the better understand what he intendeth Moses directs them to that very act which he then did by this phrase this is the blood c. For the note of reference this implyeth that which he was then in doing It is somewhat answerable to a like phrase of our Lord Christ who having taken bread and broken it said this is my body Matth. 26. 26. From hence we may infer that a Sacramental denomination of a thing signified by the sign doth not argue a transubstantiation of the sign into the thing signified or a consubstantiation of the sign and thing signified The tree that is called the â—…ree of life was not life it self Gen. 2. 19. Circumcision which is called the Covenant Gen. 17. 9. was not the Covenant it self Nor was the lamb the passeover yet so called Exod. 12. 21. Nor the rock Christ himself yet so called 1 Cor. 10. 4. The end of a Sacramental phrase is to shew outwardly what is inwardly intended and to raise the mind from the outward sign to the inward thing signified and to assure us of the presence of grace and of the thing signified not carnally but spiritually This spiritual presence is as true and real as a carnal presence can be and much more effectual and comfortable for by the spiritual presence of Christ the true believer partaketh of the merit and virtue of Christs passion and of the benefits that flow from thence The Rhemists do hence infer that the chalice of the Altar hath the very sacrificall blood in it that was shed upon the Crosse. Others do hence frame this argument As there was the true blood of the type in the typical and legal Sacrament so there must be the true blood of the truth in the true and Evangelical Sacrament Answ. 1. All that may be granted and yet their transubstantiation not concluded thereupon Thus the resemblance will hold As under the law there was shed the very blood of beasts for those legal cleansings so under the Gospel is shed the very blood of Christ for a spiritual cleansing of the soul. This none deny But will it hereupon follow that that blood is shed in the Sacrament 2. The resemblance betwixt legal and Evangelical Sacraments must be in the signes of each Thus it will follow that as there was true blood in theirs so there is true wine in ours which analogie is taken away by transubstantiation 3. The blood which Moses sprinkled was no more the proper blood of the Covenant then the wine For that blood could not take away sins Heb. 10. 4. 4. The words of Moses are not proper but figurative 5. Their resemblance doth not hold for Moses and the Apostle refer the relative this to blood but the Evangelist referreth it to the Cup in which the wine was thus This Cup is the new Testament in my blood Luk. 22. 20. By this mention of blood added to the Testament is shewed the end of sprinkling blood under the law which was to declare that blood was the means of Gods entring into Covenant with man As hath been shewed v. 18. § 99. The joyning of blood with a Testament and stiling it the blood of the Testament sheweth that by Christs blood the Covenant was turned into a Testament and made inviolable as hath been demonstrated v. 15. § 88. and v. 16. § 93 94. §. 108. Of divine institution the ground of a Sacrament THe ground of the foresaid Sacramental sign and action which was sprinkling blood as a ratification of the Covenant is thus expressed which God hath enjoyned unto you Hence we may observe that a divine institution is requisite for the constitution of a Sacrament This was the ground of all true Sacraments that ever the Church had as may be proved by a particular induction of several Sacraments 1. There were two Sacraments in mans entire estate The Tree of Life and the Tree of knowledge of Good Evil both which God appointed to be Sacrament Gen. 2. 9. 2. The general Sacrament for the whole world namely the Ark 1 Pet. 3. 21. was also by God enjoyned 3. Circumcision which was the ordinary Sacrament of regeneration to the Jews was instituted of God Gen. 17. 10. 4. The other ordinary Sacrament of the Jewes to seal up their spirituall nourishment namely the passeover was ordained of God Exod. 12. 3 c. 5. The Jewes extraordinary Sacraments were also of God These were four 1. Israels passing through the red Sea Exod. 14. 16. c. 2. The Cloud under which they were Exod. 13. 21 22. These two were to them as Baptisme 1 Cor. 10. 1 2. 3. Manna that fell from heaven Exod. 16. 4. 4. The water that came out of the rock Exod. 17. 5 6. c. These two were to them as the Lords Supper 1 Cor. 10. 3 4. 6. The Lords Supper was instituted by Christ Matth. 26. 26. 7. Baptisme was also instituted by Christ Matth. 28. 19. 1. Sacraments are part of Gods worship and in that respect must have Gods warrant In vain they worship God who worship him by mens inventions Matth. 15. 9. 2. Sacraments are seales of Gods Covenant Now the seal must be his whose the Covenant is ones seal binds not another much lesse can mans seal ratifie Gods Covenant 3. All the efficacy that is in a Sacrament ariseth from divine institution How could the cutting off the foreskin of a man be a seal of the righteousness of faith Rom. 4. 11. and assure him of the remission of sins if God had not ordained it to 〈◊〉 end The like may be said of Baptisme and so of other Sacraments Herein lyeth the difference betwixt Sacramental bread and wine and the bread and wine that we eat at our own tables By divine institution the former proves spiritual nourishment the latter is onely corporal 1. By this touchstone these five Popish Sacraments Pennance Confirmation Ordination Matrimony and extream Unction will be found to be forged It cannot be
to free us from our sins He appeared to put away sin So clearly is this revealed to Christians by the Gospell as an Apostle saith to them ye know that the was manifested to take away our sins 1 Joh. 3. 5. An Angel before the birth of Christ declaring by what name he should be called giveth this reason thereof Thou shalt call his name Iesus for he shall save his people from their sins Matth. 1. 21. And his forerunner upon Christs first appearing publickly thus set him out Behold the Lamb of God which taketh away the sin of the world Joh. 1. 29. 1. Sin was it that implunged man into so wofull a plight as it had been better for him not to be then not to be freed from sin 2. Such was his case as neither he himself nor all creatures in the world were able to free him 3. God was pleased to take pitty on man in that miserable condition On these and other like grounds Christ appeared to take away sin This is such an instance of Gods love to man as exceedeth all expression all apprehension If it be demanded how far sin is taken away I answer in a double respect 1. In reference to the condemning power of sin Rom. 8. 1. This is set out in Scripture by many metaphors whereof see The Guide to go to God or An Explanation of the Lords Prayer 5 Petit. § 130 c. 2. In reference to the domineering power of sin for by Christ that power is subdued Sin hath not power in believers to make them slaves to it Object Sin remains in the best and maintains a combate in them Rom. 7. 21 23. Answ. Sin remains in the regenerate as one that hath a deadly wound which can never be cured yet may retain life and so struggle and strive This the Lord suffereth for the tryall and exercise of his Saints These two respects about the condemning and domineering power of sin may be the more fitly applyed to this taking away of sin by reason of that double law which concerneth sin One is a law against sin which is the law of God The other is the law of sin whereby sin hath a kind of command Of this speaketh the Apostle Rom. 7. 23 25. The word here used of putting away is applyed to the ceremonial law and translated a disanulling Heb. 7. 18. and it may imply in some respect a disanulling of the foresaid double law about sin This taking away of sin affords great matter of comfort to poor sinners who know the nature of sin and feel the burthen hereof Were it not for knowledge of this doctrin and faith therein they could not but be cast into Belshazzars passion Dan. 5. 5. But by this doctrine that fear is taken away and matter of thanks is ministred Rom. 7. 25. Yea also of an holy triumph 1 Cor. 15. 55 56. When therefore we have accesse to God for pardon of sin let us think on this But withall let us by the latter namely freedome from the domineering power of sin gain assurance of the former which is freedome from the condemning power of sin For where the Apostle â—…aith there is no condemnation to them which are in Christ he addeth who walk not after the flesh but after the Spirit Rom. 8. 1. They deceive themselves who being held as slaves under sin dream of freedome from the punishment of sin For the wages of sin is death Rom. 6. 23. The means or rather the true proper cause of taking away sin as aforesaid is thus expressed By the Sacrifice of himself The Sacrifice according to the notation of the Greek word implyeth blood yeâ—… death even that which is slain so as Christ put away sin by his death See v. 22. § 111. This Sacrifice was of himself even his own blood See v. 12. § 57. and Chap. 1. v. 3. § 29. These are great amplifications of Christs good respect to us §. 132. Of the resolution of Heb. 9. 25 26. And observations thence raised Vers. 25. Nor yet that he should offer himself often as the high Priest entereth into the Holy place every year with blood of others Vers. 26. For then must he often have suffered since the foundation of the world but now once in the end of the world hath he appeared to put away sin by the Sacrifice of himself Vers. 25. THâ—…se two verses set down another difference betwixt Christ and legall Priests The difference is 1. Propounded v. 25. 2. Proved v. 26. The difference as propounded consisteth in two things especially 1. In the things offered For Christ offered himself but the high-Priest offered the blood of others 2. In the time for Christ did not offer himself often but the high-Priest every year offered the blood of others This latter part of the difference is amplified by the place whereinto the high-Priest entered here sâ—…iled the Holy place Vers. 26. The proof is taken from the kind of Christs offering which was a suffering 1. This is set down by way of supposition then must he often have suffered which is amplified in the time since the foundation of the world 2. An inference is made thereupon The inference is thus expressed he hath appeared And it is enlarged 1. By the time which admits a double consideration 1. One that it was but once 2. The other that it was in the end of the world 2. By the end to put away sin This is illustrated by the means whereby he put away sin the Sacrifice of himself Doctrines I. Christ brought an offering Vers. 25. II. The offering that Christ brought was himself These two doctrines are here taken for granted See § 126. III. Christ did not often offer himself This is here expressed See § 126. IV. Christ in not offering himself often was unlike the legall high-Priest The negative particle nor applyed to Christ and the note of comparison as applied to the high-Priest proves this point See § 127. V. There was an high-Priest under the law See § 127. VI. The high-Priest under the law entered into the tabernacle That was the holy-place here mentioned See § 127. VII The legall Priest oft offered Sacrifice Every year his solemne Sacrifice was offered up See § 127. VIII The legal Priest appeared before God with blood This is here intended under this phrase with the blood See § 127. IX The blood which the legal Priest carried before the Lord was the blood of beasts Under this word others beasts are understood See § 127. X. Christ offering himself was a suffering to death This is raised from the meaning of this word suffered as it is inferred as a reason of Christs not offering himself See § 128. XI Christ must not oft have suffered This is here taken for granted See § 128. XII There was but one Sacrifice of Christ from the beginning of the world to the end This is implyed under this phrase since the foundation of the world See § 128. XIII Christ hath
conspicuously manifested himself This world appeared intendeth as much See § 130. XIV Christ did but once come into the world This word once hath reference to Christs appearing in the world See § 129. XV. Christ was exhibited in the end of the world See § 129. XVI The best things are reserved to the last times This followeth by just consequence from the former doctrine for by and with Christ came the best things into the world See § 130. XVII The end of Christs appearing was to put away sin XVIII Sin was put away by a Sacrifice XIX The Sacrifice that put away sin was Christ himself These three last doctrines are plainly expressed See § 131. §. 133. Of all mens subjection to death Heb. 9. 27 28. Vers. 27. And it is appointed unto men once to die and after this judgement Vers. 28. So Christ was once offered to bear the sins of many and unto them that look for him shall he appear the second time without sin unto salvation THese two verses are added as a reason to prove the former point that Christ did but once offer himself The reason is taken from the condition of man which is but once to die Of the Greek word translated to die See Chap. 7. v. 8. § 51. The note of comparison as especially as it hath reference to the next verse wherein the second part of the comparison is set down under this note of the second part of a comparison so demonstrateth as much There are two Greek words which are comprised under this small particle as and may be translated in as much as But our little particle as doth expresse the meaning to the full and the more properly in regard of the latter part of the comparison in the next verse This note of resemblance as sheweth that Christ subjected himself to the common condition of man As man he dyed As man he dyed but once We have shewed how in all things it behoved him to be made like unto his brethren See Chap. 2. v. 17. § 168 c. It is here taken for granted that men must die There needs no proof hereof experience besides the frequent mention hereof in Scripture gives evident proof to the truth hereof See Chap. 7. v. 23. § 97. Sin is the true proper cause hereof Death was first threatned against sin Gen. 2. 17. So as death entred into the world by sin Rom. 5. 12. And the wages of sin is death Rom. 6. 23. Object Sin is taken away from justified persons if then the cause be taken away 〈◊〉 doth the effect remain Answ. 1. Sin is not utterly taken away from any man while here he liveth 1 Ioh. â—… 8. It is one benefit that death bringeth even to those that are justified that all remainder of sin is taken away thereby 2. By Christs death the nature of death is altered and the sting of it is pulled out 1 Cor. 15. 55. whereas death was first instituted as the enterance into hell It is now made to justified persons the enterance into heaven It is to them but an uncloathing and putting off the ragged garment of mortality for flesh and blood cannot inherit the kingdome of God neither doth corruption inherit corruption 1 Cor. 15. 50. In this respect death is as no death This that is indefinitely spoken of men must be applyed to all of all sorts for an indefinite particle is equivolent to a general But to put the point out of all doubt the Apostle plainly expresseth the generall thus death passed upon all men Rom. 5. 12. On this ground the Prophet was commanded to cry all flesh is grasse Isai 46. Object 1. An Apostle seemeth to affirm the contrary thus we shall not all sleep 1 Cor. 15. 51. Answ. 1. That is spoken only of such as are living at the very moment of Christs comming to judgement All before them shall dye 2. Even they shall be changed that is their ragged robe of mortality shall be taken away which is equivolent to death Object 2. Enoch was translated that he should not see death Heb. 11. 5. Answ. 1. One or two extraordinary instances do not infringe an ordinary rule especially when it is altered by him that set the rule Object 3. Eliah also was wrapt up into heaven and died not 2 King 2. 8. Answ. 1. Some affirm that his body was burnt in the region of fier above the clouds but there is no good warrant for that 2. The former Answers about Enoch may be applyed to Eliah 3. It is sufficient that both of them were changed and that their mortality was taken away before they were admitted into heaven 4. A speciall reason of freeing these two from death may be this many years passed betwixt the promise of Christ and the exhibition of him Therefore to support the faith of believers in freedome from death by Christ the Lord was pleased to give two reall demonstrations hereof One in one world before the flood the other since the flood Object 4. Righteousnesse delivereth from death Prov. 11. 4. Answ. There is a threefold death 1. Spiritual 2. Eternal which is called the second death Rev. 2. 11. From both these justified persons are fully freed Rom. 6. 13. Iohn 8. 51. 3. Corporall death even from this in sundry respects may a righteous man be said to be freed 1. In that God doth oft prolong his dayes Exod. 20. 12. Prov. 3. 16. Hezekiah is a particular instance hereof Isa. 38. 3. But on the other side it is threatned that bloody and deceitfull men shal not live out half their dayes Psal. 55. 23. take Absalom for instance 2 Sam. 18. 9 c. 2. Righteous men are kept from capitall lawes For Daniels adversaries could find no occasion or fault against him concerning the kingdome though they sought it Dan. 6. 4. 3. Their name is not swallowed by the death of their body Prov. 10. 7. 4. The sting of death is pulled out to them 1 Cor. 15. 55. So as their death is no death but a sleep 1 Thes. 4. 13. 5. They shall be raised to everlasting life Ioh. 5. 29. 1. This subjection of man to death gives just cause of walking humbly Man who at first was made like God is now like the beasts that perish Psal. 49. 12. Now he is dust and to dust he shall return Gen. 3. 19. He who was created Lord over all must now say to corruption Thou art my Father and to the worm thou art my Mother and my Sister Job 17. 14. This is the reward of sin therefore for sin we ought especially to be humbled When proud man is puffed up with the gay feathers of honour wealth wit beauty or any other like seeming excellency if he cast his eyes upon his black feet of mortality it may move him to cast down those gay feathers 2. We may well think that many are far from making this use of this their
thy surety Know that the just God will not exact a 〈◊〉 twice He will not exact that of such as believe in Christ which Christ their 〈◊〉 hath born and discharged for them This believers have two strong pillars to rest upon Gods infinite mercy and â—…ect justice 4. Christ bearing our sins may be a matter of imitation and that in two things especially 1. In bearing Christs Crosse. In reference to Christs bearing of our sins Christ had just cause to say he that taketh not his Crosse and followeth after me is not â—…rthy of me Mat. 10. 38. Hath Christ born our sins our curse and shall not we bear his Crosse 2 In bearing one anothers burthen To this very purpose doth the Apostle presse this very example of Christ. Rom. 15. 1 2 3. Gal. 6. 1 2. §. 40. Of Christs bearing the sins of many THe persons whose sins Christ did bear are said to be many This implyeth both an extent as opposed to few and also a restraint as opposed to all In this double respect it is oft used as Isa 53. 12. Mat. 20. 28. 26. 28. We may from hence infer that the number of those whose sins Christ hath born iâ—… great they are in number many The thousand thousands that ministred to Christ and ten thousand times ten thousand that stood before him may be comprised under this indefinite particle many Dan. 7. 10. And that great multitude which no man could 〈◊〉 Rev. 7. 9. Herein God would manifest both his rich mercy and also the infinite value of Christs death Obj. It is said that few there be that finde the way to life Mat. 7. 14. And that man are called but few chosen Mat. 20. 16. and that Christs flock is a little flock Luke 1â—… 32. Answ. Those places are to be taken comparatively in reference to the number of Reprobates who perish The number of the Elect that are redeemed by Christ simply considered in it self is a very great number But compared with the number of those that are and shall be condemned it is but a small number That Christ did bear the sins of many and that they are many that shall be saved is a great incouragement to go to Christ for pardon of sin and for freedom from the pâ—…ishment thereof Let none think that they shall be driven back because there are many that do partake of the benefit of Christs sacrifice Let them rather be moved to go to Christ because their going may be an evidence of the truth of this that Christ did bear the sins of many The means of partaking of grace are not like to the pool at Bethesda wherein only one and that at a certain time was cursed of his maâ—…dy Iohn 5. 4. The pool of Christs blood that cleanseth from all sin is continually open and all that come unto it are cured At one Sermon three thousand were cured Act. 2. 41. at another five thousand Act. 4. 4. §. 141. Of Christs not dying for all THe restraint of this particle many as opposed to all giveth us to understand that Christ did not bear the sins of all none excepted In this restraint it is said that he bare the sins of many Isa. 53. 12. 1. This is not to be taken of the valew worth and sufficiency of Christs Sacrifice For it was of infinite value and sufficient to have redeemed all the men that ever were and shall be yea and more worlds too if God should make them 2. It is not to be taken of the external ministerial offer of Christ and his Sacrifice It may safely be granted that the offer is general because it is made by such as know not the secret counsel of God Though there be no contrariety betwixt Gods secret and revealed will yet there is a difference betwixt the determination of Gods counsell and dispensation thereof Many things are determined which are not revealed as the day of judgement Mark 13. 32. In the manner also of revealing Gods will many things are so ordered as they do not directly declare what is determined For instance God commanded Abraham to offer up his Son Isaac Gen. 22. 2. but did not reveale that his purpose was only to try Abrahams faith and obedience therein So it was revealed to Ionah that Nineveh should be overthrown but did not make known that the end of that threatning was to bring them to repentance Ionah 3. 4 c. God oft concealeth part of his counsell purposely to effect what he intended To apply this to the point in hand though Christ be by the outward dispensation of Gods ordinances offered to all yet may it not thence be inferred that Christ actually died for all The offer is made to all without exception of any that among those all they for whom Christ was indeed given might believe and others made inexcusable The question therefore is of the very act and intent of Christ in offering himself whether his death were an actual satisfaction for the sins of all and every one and whether he so took the sins of all upon him as he intended to stand a surety for all and so discharged the debt of all 1. Sundry Scriptures prove the negative in that they appropriate Christs death to the elect and restraine it to a peculiar people Of these Scriptures see Chap. 2. v. 9. § 81. 2. Gods gift is made the ground of redeeming those who are redeemed For Christ sanctifieth himself that is setteth himself apart and consecrateth himself to be a Priest and sacrifice for them that are given to him of his Father Iohn 17. 19. but all are not so given unto him For they are given out of the world being called out from the rest of the world Besides all that are given to Christ come to him and he casteth them not away For it is the will of him that sent him that of all which he hath given him he should lose none John 6. 37 39. 3. Christ expressely denyeth to pray for all Ioh. 17. 9. This sheweth that his intercession appertaineth not to all Now satisfaction and intercession are two inseparable parts of Christs Priest-hood and fruits of his sacrifice He maketh intercession for whom he hath made satisfaction and for whom he maketh no intercession he hath made no satisfaction 4. Christs blood is the most precious thing that can be 1 Pet. 1. 18 19. It is too precious to be spilt in vain but spilt in vain it must be in reference to them who partake not of the benefit thereof if it were shed for them Objections made against this point are such as these Object 1. Such places of Scripture are set out the generality of the redeemed under this general particle all thus he died for all 2 Cor. 5. 15. He gave himself a ransome for all 1 Tim. 2. 6. Answ. Of the divers limitations of this general particle all See Heb. 2. v. 9. § 81. Object 2. Christs
of legall sacrifices See § 13. II. Christ came from heaven into this world to be a sacrifice for man This is gathered out of this phrase when he commeth into the world See § 14. III. Christ himself manifested the reason of his being a sacrifice This word He saith hinteth as much See § 15. IV. God regarded not legall sacrifices This phrase thou wouldst not applyed to God in reference to legal sacrifices intendeth as much See § 16. V. God desired not that wherein he had no pleasure This is gathered from joyning together these two phrases Thou wouldest not Thou hast had no pleasure See § 17. VI. There were sundry sorts of Sacrifices under the law The mention of these four Sacrifice Offering burnt-offering and sacrifice for sin prove as much See § 16. VII Sacrifices were for sin This phrase Sacrifices for sin giveth evidence thereof See § 16. VIII Christ was a true man The word body implyeth as much See § 18. IX God fitted Christ to accomplish what he undertook Christ therefore saith to him Thou hast prepared me a body See § 18. Vers. 7. X. Christ willingly did what he did These several words and phrases Then said I Loe I come do all prove the point See § 19. XI Gods will was the ground of what Christ did For he saith to God I come it do thy will See § 20. XII The Scriptures soretold what Christ was to do So much is intended under these words In the volume of the book it is written of me See § 21. XIII Christs desire was to approve himself to God This is gathered from his apostrophe to God in this phrase O God See § 20. Vers. 8. XIV Repetitions may be usefull This is gathered from this phrase Above when he said and from all the particulars following which are repeated out of the former verses See § 22. Of the observations raised out of the word repeated see v. 5 6 7. XV. God rejected such things as were according to the law This phrase which are offered by the law intendeth as much See § 22. XVI Legal Sacrifices are abrogated This is the intendment of this phrase He taketh away the first See § 23. XVII Christs Sacrifice is unalterable It is established as a thing not to be removed or altered See § 24. XVIII Legal Sacrifices were abrogated for this end that way might be made for Christs This phrase That he may establish being inferred upon the taking away of legal Sacrifices giveth proof hereof See § 23. Vers. 10. XIX Christs Sacrifice was perfect This is the general intendment of this tenth verse By Gods will was Christs Sacrifice made perfect Therefore the Apostle saith that by his will we are sanctified See § 26. XX. Christs Sacrifice maketh us perfect For thereby we are sanctified See § 26. XXI Perfection consisteth in holinesse Therefore is this word sanctified put for perfected See § 27. XXII Christ had a body This is taken for granted in this word body See § 29. XXIII Christs body was made a sacrifice This phrase offering of the body implyeth as much See § 29. XXIV Our saviour was annointed and deputed of God The Conjunction of these two words Iesus Christ giveth proof hereof See § 29. XXV Christs sacrifice was but once offered up even once for all See § 29. §. 32. Of many Priests under the Law Heb. 10. 11. And every Priest standeth daily ministring and offering oftentimes the same sacrifices which can never take away sins THe Apostle proceedeth in setting out the excellency of Christs sacrifice and here produceth another argument by that rest which he took after he had offered his one only sacrifice This argument is plainly set down in the 12. verse but amplified in this verse by the contrary course of the Priests under the law who stand daily ministring and offering oftentimes This amplification manifesteth a difference betwixt the typicall Priests and the true Priest as well as betwixt the legal sacrifices and Christs sacrifice In this verse is shewed the insufficiency of those things which the Priest did under the law Of a Priest in general see Chap. 2. v. 17. § 172. and Chap. 5. v. 1. § 2 c. To shew that that insufficiency which is here attributed to a Priest is not to be 〈◊〉 only of Aaron who was the first Priest ordained under the law and that in crildernesse nor of any other peculiar Priest but of the whole company of them 〈◊〉 were in any age from their first institution till their abolition by the exhibitiâ—… Christ the true Priest he useth this universall particle every for they were all 〈◊〉 same mould meer men not to be compared to the true Priest who is Godâ—… Jesus Christ. This particle of universality sheweth that there were many of them and that it only together but also successively one after another hereof see Chap. 7. v. 23. 〈◊〉 97. This number of Priests maketh one speciall difference betwixt Christ the true 〈◊〉 and the legal Priests He alone by himself was able to do every thing that beâ—…ged to a Priest but no one Priest under the law could do all that belonged to 〈◊〉 office therefore there were many of them together whereof some did some 〈◊〉 others did other Besides none of them ever lived on earth where their services were to be perforred they were all mortall and thereupon there was a necessity of one generation 〈◊〉 Priests to scceeed another but Christ ever liveth to go on himself with that work â—…sh belongs to his Priesthood §. 33. Of Priests daily standing to minister THe foresaid Priests are here said to stand ministring Of the notation of the Greek word translated ministring See Chap. 1. v. 7. § 79. In generall it signifieth the executing of a publick function or service See Chap. 1. v. 7. § 79. The verb standeth is taken from the ordinary practice of servants who use to stand and wait in their severall places doing such services as belong to their function Thus Priests are said to wait at the Altar 1 Cor. 9. 13. Hereunto alludeth the Psilmist in this phrase the servants of the Lord which by night stand in the house is the Lord Psal. 134. 1. Herein lyeth a difference betwixt them and Christ for Christ sitteth at Gods right hand and so he continueth to execute his Priestly function as is shewed in the 〈◊〉 verse Priests did what they did as servants but Christ as a Son over his own house Chap. 3. v. 6. Yea as a supreme Lord Psal. 110. 1. Object Christ took upon him the form of a servant Phil. 2. 7. and he is stiled a minister Rom. 15. 8. And the word here used is attributed to Christ and translated a minister chap. 8. v. 2. § 3. And he saith of himself the Son of man came â—…t to be ministred unto but to minister Matth. 20. 28. Answ. 1. Though by reason of some works of service and ministry
Christs sacrifice was only one Thus it is said to be one See § 35. X. The end of Christs sacrifice was to take away sin In this sense it is said to be a sacrifice for sin See § 35. XI The efficacy of Christs sacrifice was everlasting In this sense it is said to be for ever See § 35. XII Christ after his humiliation was exalted For after he had offered which was a part of his humiliation he sat down which was an evidence of his exaltation See § 36. XIII Christ was exalted as high as could be For it was at the right hand of God See § 36. XIV Christ executed his office with authority For he sat down See § 36. XV. Christ ever retains his dignity This phrase for ever may be applyed hereunto See § 36. Vers. 13. XVI Christ waites on his Fathers will This is intended under this word expecting See § 37. XVII Christ hath enemies This is here taken for granted See § 38. XVIII Christs enemies shall be subdued XIX Christs enemies shall be utterly and with ignominy destroyed The two last Doctrines are intended under this metaphor made his foot-stool See § 38. XX. Christ shall retain his full power till his enemies be utterly subdued This particle till implyeth as much See § 38. Vers. 14. XXI Perfection of a work causeth a cessation from it The inference of this verse as a reason upon the former in this causal conjunction FOR proveth as much See § 39. XXII Christ makes perfect This is clearly expressed See § 39. XXIII Christ made perfect by an offering XXIV That offering was but one XXV Christ makes perfect for ever These three last Doctrines are expresly set down See § 39. XXVI Christ perfected such as are set aside by God XXVII Holinesse is an evidence of being perfected by Christ. These two last Doctrines are gathered out of this phrase Them that are sanctified See § 40. §. 43. Of the holy Ghosts witnessing to us Heb. 10. v. 15 16 17. Vers. 15. Whereof the Holy Ghost also is a witnesse to us for after that he had said before Vers. 16. This is the covenant that I will make with them after those dayes saith the Lord I will put my lawes into their hearts and in their minds will I write them Vers. 17. And their sins and iniquities will I remember no more THese three verses contain a divine testimony whereby the perfection of Christs sacrifice is further proved Of the force of a divine testimony see Chap. 1. v. 8. § 46. The Holy Ghost is made the author of this testimony For holy men of God who penned sacred Scripture spake as they were moved by the Holy Ghost 2 Pet. 1. 21. Of this Title Holy Ghost See Chap. 2. v. 4. § 35. and Chap. 3. v. 7. § 74. This Copulative translated also sheweth that this proofe is added to other proofes The perfection of Christs sacrifice was before proved by his offering of one onely sacrifice by the continuance of it for ever and by Christs sitting at Gods right hand after he had don that v. 12. Beside those and other proofes this testimony is brought in and added to the rest and thereupon this conjunction also here fitly inserted This sheweth that proofe may be added to proofe to confirme the same thing For they are as so many blowes of an hammer to knock a naile up to the head See Chap. 1. v. 5. § 63 77. This phrase is a witnesse is the interpretation of a verbe which may be thus translated witnesseth or testifieth as it is translated Chap. 7. v. 17. § 84. There see more of this kind of proofe The persons to whom the Holy Ghost witnâ—…sseth this point are thus set down to us Under the first person and plurall number the Apostle includeth himselfe and all those to whom and for whom he wrote this Epistle The Apostle himselfe lived long after the testimony following was first given for it was uttered by the Prophet Jeremiah Ier. 31. 31 c. And this Epistle was written for the good of the Church to the end of the world Hereby it is evident that sacred testimonies are for all ages of the Church This is true of general and particular instructions of promises and threatnings and of all sorts of examples In generall it is said whatsoever things were written afore-time were written for our learning Rom. 15. 4. The promise made to Ioshua is applyed to every Christian Heb. 13. 5. So is Gods threatning Acts 13. 40. And his reward Rom. 4. 24. and revenge 1 Cor. 10 11. Hereof see more Chap. 13. v. 5. § 68. §. 44. Of the congruity of the Apostles words in quoting the testimony THe particular testimony followeth before which the Apostle premiseth these words For after he had said before which minister some scruple betwixt those that do not duly observe them for they seem to be here set down incongruously without any other clause to answer them The reason of this seeming incongruity is this Some take this phrase saith the Lord to be brought in by the Apostle as the words of the Prophet and as a part of the testimony I will not deny but that by the Prophet they may be so used But here they are to be taken as the Apostles words which being so taken there will be a very good congruity in the words and a just consequence following upon them For if it be demanded what was it that was said before surely this this is that covenant that I will make with them What is it that is said after even this I will put my lawes into their hearts c. Thus these two phrases after he had said before and saith the Lord are the words of the Apostle who thereby applyeth the testimony to his purpose which will the better appear if we thus read them After he had said before this is the covenant I will make with them after those dayes the Lord saith I will put my lawes into their hearts Our English translators by putting the nominative case after the verb thus saith the Lord make the sense obscure but if the nominative case be set before the verb thus the Lord saith the sense will be more clear or if this conjunction of time then be prefixed it will run the more roundly thus After he had said before this is the covenant that I will make c. then saith the Lord I will put my lawes c. Thus these gifts of having Gods lawes put into mens hearts and their sins clean forgiven are declared to be fruits of Gods covenant with man Concerning the main scope of the testimony the point proved thereby is that Christs one sacrifice once offered is perfect in it self and maketh others perfect This is here proved by the powerful effects thereof which are two One concerning our sanctification which is Gods putting his lawes into mens hearts The other concerning our justification
blotteth out thy transgressions and will not remember thy sins Isa. 43. 25. Not to remember a thing that was once known and was in mind and memory is to forget it But this properly is not incident to God it is an infirmity To him all things past and future are as present What he once knoweth he alwayes knoweth His memory is his very essence neither can any thing that hath once been in it slip out of it Object God saith to a wicked people seeing thou hast forgotten the law of thy God I will also forget thy children Answ. This as other things appertaining to man is attributed to God after the manner of man for teaching sake to shew that such and such things are to God as forgotten He hath no more thought of revenging them then he that hath clean forgotten a wrong or he will take no more care of such a thing then he that hath forgotten that ever it belonged to him Gods not remembring or forgetting a thing is not simply to be taken of his essentiall knowledge but respectively of his judiciall knowledge to bring the same into judgement They therefore who from this or other like phrases infer that God cannot see sin in justified persons come too neer to the heresie of Anthropomorphists See more hereof Chap. 4. v. 13. § 78. §. 49. Of no more offering for sin THe conclusion of the Apostle in this part thereof where remission of these things is taketh it for granted that there is remission of sins it is that which may be obtained Hereof see Chap. 5. v. 1. § 8. The latter part of the verse which is an inference upon the former in these words there is no more offering for sin gives us to understand that remission of sin is procured by a sacrifice For this phrase there is no more it implyeth that there was an offering for sin The typicall sacrifices under the law which were for sin import as much Though they could not of themselves take away sin yet they shewed that there was a sacrifice that could and would do it This is in plain tearmes expressed thus Christ hath appeared to put away sin by the sacrifice of himself and the contrary is thus denyed without shedding of blood is no remission Chap. 9. 22 26. The mention of blood to obtain redemption Chap. 9. v. 12. and to cleanse from all sin 1 〈◊〉 1. 7. prove as much Gods justice and truth require that sin should be thus taken away Gen. 2. 17. â—…nd 3. 15. 1. This instructeth us 1. In the horrible nature of sin 2. In the admirable respect which God beareth to man 2. This directeth us in seeking pardon to have our eye upon Christs sacrifice for sin Thus shall we have two strong props to strengthen our faith 1. The freenesse of Gods grace 2. The satisfaction of his justice How Gods mercy and Christs merit may stand together see Chap. 2. v. 9. § 78. The two main points of the conclusion set down in this verse on these 1. The one Sacrifice of Christ once offered is sufficient Hereof see chap. 7. v. 27. § 115. 2. Ost offering sacrifices implyeth imperfection If this sacrifice of Christ were any more to be offered up it would imply that sin was not fully discharged thereby See v. 2. § 4 5. See also Chap. 7. v. 27. § 112. §. 50. Of the resolution of Heb. 10. v. 15 16 17 18. Vers. 15. Whereof the Holy Ghost also is a witnesse to us for after that he had said before Vers. 16. This is the Covenant that I will make with them after those dayes saith the Lord I will put my lawes into their hearts and in their minds will I write them Vers. 17. And their sins and iniquities will I remember no more Vers. 18. Now where remission of these is there is no more offering for sin IN these four verses is set down the perfection of Christs sacrifice Hereof are two parts 1. A proof of the point v. 15 16 17. 2. The conclusion thereof v. 18. Vers. 15. About the proof we may observe 1. The inference of this upon other proofs In this copulative Also 2. The substance of the proof Herein two things are considerable 1. The Author of the proof 2. The matter thereof The Author is propounded in this title the holy Ghost and amplified 1. By his kind of proof He is a witnesse 2. By the persons to whom he bears witnesse To us Vers. 16. The matter of the proof in general setteth down a covenant in thâ—…se words This is the covenant More particularly there are set down four points 1. The Author of the covenant I will make saith the Lord. 2. The time of making it set down in a double reference 1. To that which God had said before after he had said before 2. To other times in this phrase after those dayes 3. The persons with whom the covenant was made with them namely the Christian Church 4. The parts of the covenant These are two The first concerneth our sanctification The second our justification That which concerneth our sanctification consisteth of two parts 1. Putting Gods lawes into our hearts 2. Writing them in our minds Both these are amplified by the Author which is God For he saith in both I will Vers. 17. That which concerneth our iustification is the pardoning of sin wherein consider 1. The distinction of the things pardoned sins and iniquities 2. The manner of pardoning them remember no more Of the conclusion v. 18. there are two parts One setteth down the thing proved and taken for granted where remission of these it The other is a consequence inferred thereupon there is no more offering for sin §. 51. Of Observations raised out of Heb. 10. v. 15 16 17 18. Vers. 15. I. PRoof may be added to proof To former proofs about the perfection of Christs sacrifice he here addeth another manifested by this particle also II. The Holy Ghost speaketh in the Scripture That which is registred in the Scripture is said to be witnessed by the Holy Ghost III. The Scripture is a divine testimony In it the holy Ghost is a witnesse IV. The Scripture is a testimony to Gods people in all ages Thus far may this word to us be extended Of these four doctrines See § 43. V. God foretelleth future good things This is implyed under this phrase after he had said before See § 45. VI. Gods covenant is the ground of the good he doth to his people For after God had said I will make this covenant with them he addeth the good things that he doth for them See § 46. Vers. 16. VII There is a Covenant betwixt God and man The mention of a Covenant in this place intendeth as much VIII God is the Author of the Covenant betwixt him and man It is God that saith I will make with them IX The full accomplishment of the great things under the law are reserved to the time of the Gospell That time
believe whose works they are Exod. 8. 19. and 10. 7. and 12. 30. 1 Sam. 5. 11. In this respect they shew their blindnesse to be wilfull who know not him who executeth vengeance but imagine that judgement falleth out upon sinners by chance as the Philistines did 1 Sam. 6. 9. Thus God was robbed of much honour So as it is not want of light but a winking against that light which God is pleased to shew forth of himself that makes them ignorant of God In such cases the God of this world hath blinded the minds of them that believe not c. 2 Cor. 4. 4. It becommeth us to take such notice of the evidences which God giveth of himself as on all occasions we may say We know him that hath said or don this or that Thus fear and faith will be wrought in us toward him Exod. 14. 31. Otherwise though God may say What could have been doâ—… more to my vinyard that I have not 〈◊〉 in it yet they consider not the operation of his hand Isa. 5. 4 12. In the other respect as this act of the mind we know hath reference to the testimony it self in this phrase him that hath said it implyeth such understanding of the Scripture as they which hear a sentence thereof know where it is written and by whom it was first uttered though neither verse nor chapter nor book was named Hereof see more Chap. 2. v. 6. § 50 52. §. 112. Of Uengeance belonging to God THe Testimonies produced by the Apostle for proof of the poynt in hand are two The first in these words I will recompence This is taken out of Deut. 32. 35. There is some difference betwixt the testimony as first set down by Moses and here cited by the Apostle Moses thus sets it down To me vengeance and recomâ—…ce That is these belong to me and are proper unto me Thus it is in a manner translated Rom. 12. 19. Uengeance is mine I will repay saith the Lord. Moses to terrifie the people the more sets down 1. Gods office which is to inflict just punishment upon wilfull and obstinate sinners and though in his unsearchable wisedome he may some while forbear them yet lest they should grow too impudent and secure and presumptuous he addeth this other clause and recompence that by doubling of the word people might more fear and be assured that God will do that which belongeth unto him Whereas the two phrases are thus set down Uengeance belongeth unto me I will recompence the Greek LXX are therein imitated The first phrase setteth down Gods prerogative Uengeance belongeth unto him The second sheweth his Justice in executing that which belongeth to him I will repay saith the Lord. Thus the Apostles quoâ—…ng of that text is an explanation of the mind of Moses and no way contrary thereunto A speciall poynt here intended is that it is Gods prerogative to punish evill doers In this respect this title is twice together attributed to God O Lord God to whom vengeance belongeth O God to whom vengeance belongeth Psal. 94. 1. And to like purpose The Lord revengeth The Lord revengeth The Lord will take vengeance Nah. 1. 2. With much emphasis is this thus set down God hath spoken once twice have I heard this that power belongeth unto God Psal. 62. 11. By power he meaneth vengeance as is evident by the opposition of the next verse Gods excellencies do many wayes give proof hereunto as 1. Gods supreme soveraignty for this is one part of soveraignty to take vengeance on rebels 2. His omnipotency he is able to beat down his stoutest enemies 3. His infinite justice This consisteth as in giving reward so in taking revenge 4. His perfect wisdome who can order matters to the best 5. His zeal and hatred of sin This demonstrateth the unlawfulnesse of all private revenge To this end is this very Text quoted Rom. 12. 19. Prov. 20. 22. Such as undertake single combats enter upon Gods prerogative Quest. What may then be thought of Magistrates Masters and Parents punishing their inferiours Answ. These stand in Gods room bear his Image and have their power of God Rom. 13. 1. This aggravates the terror of those who provoke Gods vengeance v. 31. §. 113. Of Gods not failing to execute that vengeance which he undertaketh THis addition I will recompence saith the Lord being inferred upon Gods prerogative concerning vengeance plainly sheweth that God will not fail to do that which belongeth to him upon this very point that vengeance belongeth to God the Psalmist maketh this inference Render a reward to 〈◊〉 proud Psal. 94. 1 2. And upon a like groâ—…nd a Prophet maketh this inference The Lord will take vengeance on his adversaries and he reserveth wrath for his enemies Nah. 1. 2. Gods â—…uth and faithfulnesse is an especiall ground hereof In every kind it shall be aâ—…plished both in giving reward and also in taking revenge That he is faithfull in reward see v. 23. § 73. and that he is faithfull in taking revenge is evident Numb 23. 19. 1 Sam. 15. 29. When the Israelites in the times of the Prophets slighted the judgements which were before hand threatned God by oath avouched that he would not be entreated to spare them nor by Prayer Ezek. 14. 16 18. nor by sacrifice 1 Sam. 3. 14. And where others put off judgement threatned to long times the Lord avouched that he would execute them in their dayes Ezek. 12. 21 c. 1. This teacheth us carefully to observe what God undertakes to do and answerably expect the accomplishment thereof 2. This warranteth us to plead and presse Gods own undertakings for his Church against the obstinate enemies thereof Psal. 94. 1 2. 3. Herein they that stand in Gods room and have received power of God ought to be followers of God they in speciall to whom God giveth power God is to give account to none yet he is as faithfull in executing what belongeth to him as if he were to give an account That respect which they bear unto God and that account which they are to give unto him should make them endeavour to be like their heavenly Father §. 114. Of Gods undertaking to judge his people TO the former divine testimony the Apostle here addeth another and that tending to the same purpose as is evident by this phrase and again whereof see Chap. 1. v. 5. § 63. This second testimony is taken out of the same Book and Chapter and verse next to the former namely Deut. 32. 36. The testimony as here alleaged seemeth not to agree with the scope of Moses whence it is taken for there it is used to set out Gods care over his Church but here his vengeance over his Churches enemieâ—… Answ. 1. It is no perverting of a sentence to apply a general unto a particular as that of judging which is the general act to taking revenge 2. Nothing hinders but that Moses meaning may be of Gods taking revenge as here
shewed to male factors They must die without mercy See § 104. XXI There must be good ground for punishing malefactors It might not be done without two or three witnesses See § 105. XXII The Gospell denounceth heavier judgements then the law This phrase of how much sorer punishments implieth us much See § 106. XXIII Severest vengeance followeth contempt of the Gospell Of this contempt it is said of how much sorer punishment shall â—…e â—…e thought worthy See § 107. XXIV So clear is Gods proceeding against apostates as any may suppose it to be as it is Therefore the Apostle appealeth to their conscience and saith suppose ye See § 108. XXV Sinners deserve what they suffer They are worthy of it See § 109. XXVI God hath a speciall Son This is his own proper begotten only begotten Son See Chap. 1. XXVII God gave his only begotten Son to man See Chap. 1. v. 2. § 15. XXVIII Apostates trample under-foot this Son of God See § 110. XXIX Gods own Son shed his blood for man This is that blood that is called the blood of the Covenant See § 110. XXX The Son of God shed his blood to ratifie the Covenant betwixt God and man Therefore it is called the blood of the Covenant See § 110. XXXI Men are sanctified by the blood of the Covenant So much is here expressed See § 110. XXXII Apostates count that blood which Christ shed to sanctifie them an unholy thing See § 110. XXXIII The Spirit of God is given to men This is here implied by the mention that is made of the Spirit See § 110. XXXIV The Spirit worketh grace in men He is therefore stiled the Spirit of grace See § 110. XXXV Apostates do despight unto the Spirit of grace This is in these very termes set down See § 110. XXXVI Apostates with scorn disrespect the most precious thing that can be They trample under foot the Son of God See § 110. XXXVII Apostates with scorn reject the most beneficial thing that is They count the blood of the Covenant an unholy thing See § 110. XXXVIII Apostates despise the most efficacious thing that is Even the operation of the Spirit of grace These three last doctrines follow by just and necessary consequence See § 110. Vers. 30. XXXIX God is well known in his dealings with men This ariseth from this phrase we know him See § 111. XL. The Scripture is well known by the very naming of the words of Scripture by such as are well exercised therein This phrase we know him that hath said intendeth thus much See § 111. XLI Vengeance belongeth unto God This phrase vengeance belongeth unto me saith the Lord intends as much See § 112. XLIII God will execute that vengeance which belongeth to him It is God that saith I will recompence See § 113. XLIV Testimony may be added unto testimony This phrase and again implieth as much See § 114. XLV Iust revenge is a part of judgement Thus the point of Gods taking vengeance is expounded God shall judge See § 114. XLVI Outward profession exempteth not from divine vengeance Externall hypocriticall professors are such as are here called Gods people See § 114. Vers. 31. XLVII Divine revenge is a sore revenge This is the generall scope of the Apostles conclusion in the one and thirtieth verse and the five verses before it See § 115. §. 118. Of calling to remembrance former daies Heb. 10. 32. But call to remembrance the former daies in which after ye were illuminated ye endured a great fight of affliction HItherto the Apostle hath insisted upon Gods just and severe proceeding with Apostates Now he proceeds to another kind of motive wherein he endeavoureth to shew that he had a better opinion of them according to that which he had said Chap. 6. v. 9. We are perswaded better things of you and things that accompany salvation though we thus speake So as Ministers must testifie the good opinion they have of their people and the good respect which they bear to them See Chap. 6. v. 9. § 53 54 55 56. As by the former minatory arguments he disswaded them from Apostacy so by his exhortatory arguments which follow he perswades them unto perseverance For this particle of connexion or rather opposition but sheweth that they are arguments of differing sorts His arguments tending hereunto are of two sorts One taken from their former course of life v. 32 c. The other from their future reward v. 35. That which concerneth their former course of life is their holy and zealous profession of the faith and that unto suffering for the same This he would have them call to remembrance The Greek word translated call to remembrance is a compound Of the composition and emphasis thereof See v. 3. § 6. In Generall this sheweth that a Christians thinking upon his former good profession is an especiall means of perseverance Nehemiah by calling to mind such a matter was moved couragiously to hold out in his cause for saith he should such a man as I flee Neh. 6. 11. To revolt after an holy profession is both most disgracefull for the time present and also most dangerous to soul and body for the future Consider this all ye that hear me this day for this your assembling together giveth evidence of your holy profession Call that therefore to remembrance and let that be one means of preventing revolt That which he would have them call to remembrance is thus in generall set down The former daies In this word daies there is a double trope 1. A Metonymie daies put for those things that were don or endured in those daies 2. A Synecdoche a particular time of daies put in generall for time This Synecdoche is frequent in Scripture as Gen. 47. 9. Psal. 90. 10 12. The reason of this trope is the swiftnesse of time which passeth away as a day and the brevity of mans time which is but as a day yea man hath not assurance of one day in which respect the Psalmist prayeth that God would teach us to number our daies Psal. 90. 12. The word translated former is a kind of adjective which useth to be applyed to both numbers to all persons and genders Chap. 4. v. 6. § 1 Pet. 1. 14. By former daies he meaneth that time which was past from their first conversion and profession of the Gospel of Christ to that present In generall this sheweth that our former course of life is oft to be thought on This is true of daies ill spent concerning which sayeth the Apostle Remember that ye being in time passed Gentiles c. Eph. 2. 11. Yea of himself he sayeth I was before a Blasphemer c. 1 Tim. 1. 13. But especially this is to be done in regard of that ability which God hath given us to do his will or to suffer for his truth This is the end why the Apostle here willeth them to call to remembrance their former daies This is further
enabled them to do things worthy of good report 2. God gave inward testimony to their souls of his approving them Acts 15. 8. 3. God caused their names and memorable acts to be registred in the everlasting Record the sacred Scriptures Men gave testimony of them both while they lived and after they were dead Such as lived in their time approved and commended them Thus was witness given to Cornelius by those that lived with him Acts 10. 22. and David had honourable testimony given to him by those that lived in succeeding ages The ground of this good report is here said to be faith By it they obtained a good report The Greek preposition IN in faith carryeth emphasâ—…s it implyeth that the ground of all that made them to have that good report which they had was in their faith I will not deny but that the preposition 〈◊〉 may here be put for By as our English doth translate it and so makes it answerable to the many evidences of faith which are set down without a preposition but implying by the case in which it is used as much as this preposition doth By faith Abel c. By faith Enoch c. so in the rest The preposition IN is in other Greek Authors also put for BY It is oft joyned with an instrument or means of effecting a thing So in Hebrew §. 7. Of the resolution of and Observations from Hebr. 11. 2. THE sum of the second verse is A Commendation of Gods antient People The parts are two 1. The persons commended Elders 2. The matter of their commendation Herein consider 1. A testimony given unto them They obtained a good report 2. The ground thereof By it namely by Faith Doctrines I. There were of old men of worth Such were the Elders here mentioned II. Worth of men had due testimony They obtained good report III. Faith especially makes men praise-worthy By it they had their good testimony IV. Faith is a Catholick doctrine The Elders from the beginning of the world had learn'd it and it is continued to these our daies §. 8. Of the meaning of Hebr. 11. 3. Through Faith we understand that the Worlds were framed by the Word of God so that things which are seen were not made of things which do appear THis verse gives another general proof of the vertue and vigour of Faith It is somewhat more general than the former The former was restrained to Elders This is so indefinitely set down as it is extended to all Believers in all ages The persons are not distinctly expressed but comprised under the first person plural of the verb thus We understand The verb translated Understand is derived from a noun that signifieth the mind Tit. 1. 15. It importeth therefore an action of the mind But in that it is here inferred upon Faith it appears that such an act is here meant as is not wrought by the strength of natural reason but by that credence which is given to the Word of God and from a perswasion of the heart concerning the truth thereof The word Faith is here indefinitely used in the dative case without any preposition at all as in the other verses following For there is a rhetorical figure whereby all the distinct commendations of faith in the several instances thereof are set down in the beginning of every clause which setteth down a new instance The word translated Worlds is the same that was used Chap. 1. v. 3. § 18. and taken in the same sense namely for all manner of Creatures Of the worlds it is here said that they were framed Of the derivation and composition of this word see Chap. 13. v. 21. § 172. It implyeth a full and perfect finishing of a thing so as there remaineth no want no defect no imperfection therein Thus much doth the Hebrew word intend in this phrase Thus the Heaven and the Earth were finished Gen. 2. 1. The means of framing the worlds is here said to be the Word of God Some by the Word of God here understand the Son of God who is called the Word Ioh. 1. 1. of whom it is also said that All things were made by him Joh. 1. 2. But there are two different terms in that and in this place used by the Penmen of the one and the other whereby they are distinguished in the Greek though not in our English So as there the Author or Efficient may be set forth here the Means of making the world The term here used was used before and applyed to the providence of God called the Word of his power See Chap. 1. v. 3. § 25. By Gods Word is here meant the manifestation of Gods Will. It is Metaphorically spoken of God and that after the manner of men who ordinarily manifest their mind and will by their word This point that the world was made by Gods word gives proof of Faith and of the vigour thereof For it may be evinced by reason that the world was made Many Philosophers have demonstrated as much by arguments fetcht from reason But that it should be made meerly by the Word of God is a point of faith This is believed because in sacred Scripture it is so revealed From that evidence of faith the Apostle inferreth this consequence So that things which are seen c. Here must be supplyed to make up the sense full and clear the principal verb in the former part of the verse as if it were thus set down So that we understand that things which are seen c. For things were not made because we believe them but because we believe that they were made by Gods word we understand that things which are seâ—… were not made of things which do appear Things seen comprize all visible things whether they be actually seen or no. This is the same word that was used § 4. It is not to be taken exclusively as if it did exclude things invisible For all things visible and invisible were created Col. 1. 16. and that of nothing But because the greatest question is about things visible and such as are seen and because there is the most direct opposition betwixt things which are seen and things which do not appear he fitly useth this phrase things which are seen Thus doth Moses exemplifie the creation of the world in and by things that are seen and these are the things which by Philosophers are accounted to be created The negative in this phrase were not made is to be referred to this verb appear as if it had been thus placed were made of things which do not appear Though they were made yet they were not made of any thing that did or could appear There was no pre-existent matter whereof they were made so as this phrase directly implyeth that the worlds were made of nothing Because the Philosopher could not by natural reason discern how any thing
1 King 21. 12 13. Or otherwise heady people may tumultuously rise against Gods servants as in Davids case 1 Sam. 30. 6. And in Christs case Iohn 8. 59. 10. 31. §. 255. Of sawing Professors asunder A Seventh kind of persecution setteth out a second sort of death in this word they were sawn asunder The Greek word may seem to be derived from a noun that signifieth a saw The word here is properly translated according to the usual succession thereof Some Authors do also use it more generally for any cutting or pulling asunder as in the story of Susanna where it is said the Angell waiteth with his sword to cut thee in two v. 59. this word is used in the Greek It is also used about cutting off the tongue and utmost parts of the eldest Sons body 2 〈◊〉 4. 7. We do not read in sacred Scriptures of any that were sawn asunder But the Jewes among other their traditions have this that the Prophet Isaiah was sawn asunder with a wooden saw in the time of King Manasseh Epiphanius in setting out Isaiah's life noteth as much so doth Hierom in the last close of the fifteenth Book of his Comment on Isaiah 57. Whether that be true of Isaiah or no most sure it is that some have after such a manner been Martyred either by sawing them asunder or by pulling the members of their body asunder This testimony of the Apostle is sufficient to assure us of the truth thereof and it giveth an instance of the cruelty of Persecutors which sheweth it self even in the death of Martyrs They think it not enough to torment them before hand for trialls sake to see if they can make them yield noâ—… after that to take away their lives but to take them away with bitter and griâ—…vous torment as sawing asunder especially with a wooden saw Thus Antiochus after he had cut out the tongues flead off the skinns pull'd asunder many parts of the body of the seven Brethren fried them in panns to death The Râ—…man Persecutors dealt as cruelly with the Martyr St. Laurence after they had scourged him and plucked off a great deal of his flesh with red hot pinchers they broyl'd him to death on a gridiron They rosted others to death on spits They boil'd others to death in scalding lead They brake the bones of others and let them lie on engines till they died other like cruell kinds of death they put others unto The ordinary kind of means whereby Papists put Martyrs to death is burning with fire which is a cruell kind of death especially as they used it for some Martyrs were houres together burning in the fire and some had limb after limb dryed up with the fire before their breath was taken away Some had barrells of pitch over their head set on fire to drop down and scald them on their head and other parts Some were hanged upon a Gibbet with a pulley thereon and a burning fire under them into which they were let down till the lower part of their feet were burnt off then drawn up and let down again till other parts were consumed and thus kept long under torment Time will not suffer to set down all their kinds of cruelty See § 245. The ground of all was their extreme hatred of truth and malice against maintainers thereof which made them cast out all bowells of pity yea it made them take a divelish delight in cruelty Herein lieth a difference betwixt cruelty that tends to death and that which is in death The former may be to make men yield but this is on malice and a meer divelish disposition 1. This giveth instance of the depth of mans corruption which makes him as a Devill incarnate worse than the most savage beasts Some Tyrants have so far exceeded in cruelty as they have hired men to invent instruments for cruell kinds of death Phalar is among the Heathen is famous or rather infamous for this Perillus at his motion made a Bull of Brass hollow within which with fire might be heated red hot and men put thereinto their crying out for that torture seemed to be as the lowing of a Bull and thereupon no pity taken of them Other like things are noted of Dionysius Rouser is and other tyrants 2. These tortures do give demonstration of the unconceivable supportance and comfort of the Divine Spirit whereby Martyrs have been enabled with patience to endure what cruelties could be inflicted on them and in the midd'st of torments meekly and sweetly to commend their Spirits into Gods hand to the worlds astonishment 3. How should this stir us up patiently to bear smaller trialls Yea not to be affrighted or discouraged with any thing that man can do but to rest upon this that that God who hath enabled his servants in former times to endure such exquisite tortures unto death will enable us to endure what he shall bring us unto Pertinent to this purpose is the advise of Christ Luke 14. 4 5. §. 256. Of the danger of Temptation on the right hand BEtwixt the second and third kind of death This is inserted were tempted which is the eighth kind of persecution Great question is made concerning this word tempted and concerning the Apostles inserting it in this place Some conceive that it was not here inserted by the Apostle but put in the margent by some that would give a sum of all the trialls here mentioned and that afterwards it was by others put into the text But thus it would imply a mixture of human inventions with sacred Scripture which is not to be admitted Others conceive the Greek word was mistaken thorough the mistake of a letter Instead whereof a vowell is here used For the Greek word with the single letter signifieth to be burnt In sense this might well stand and thus there would be four distinct kinds of death set down 1. Stoned 2. Sawen asunder 3. Burnt 4. Slain with the Sword Many of our later expositors yield to this But seeing all the Greek copies agree in the former which is were tempted I suppose it is not safe to open such a Gap to Atheists and Papists about the imperfection of the original To take it therefore as it is in the text were tempted it may be inserted as a reason why they were put to such cruell deaths even because being tempted they remained resolute and would not yield to their persecutors Thus in the next verse he inserts these words of whom the world was not worthy as the reason why Saints wandred up and down so as they did In this sense it is agreable to this phrase in the former verse They had trialls of mockings c. Or else it may be taken for long and grievous oppressions either by enemies in a strange Land or by cruell Governours in their own Countrey which by their long continuance proved great trialls and temptations even worse than death And therefore here set
better progress v. 13. Hitherto of the main duty of Professors of the true faith Hereunto are added other duties which much grâ—…ce a Christian profession The 〈◊〉 duties mentioned by the Apostle are these 1. Peace with men 2. Holiness towards God This is pressed by the benefit thence arising implied under a negative without it no man shall see the Lord but with it they may v. 14. 3. Circumspection against Apostacy v. 15. 4. Avoyding such sins as disgrace a Professor Hereof 2. sorts are mentioned 1. Uncleaness Under this particular Fornicator 2. Prophaness This latter is exemplified in Esau concerning whom two points are noted 1. His sins He sold his birth-right v. 16. 2. The punishment He was rejected To inforce the foresaid and other Gospel-duties the Apostle falleth into a digression about the excellency of the Gospel above the Law Therein he declareth â—… points 1. The kind of excellency v. 18. c. 2. The use to be made thereof v. 25. c. The kind of excellency is set down comparatively The comparison is betwixt the Law and the Gospell It consisteth of two parts 1. The terrour of the Law 2. The sweetness of the Gospel The terrour of the Law is manifested by ten signes 1. A Mount that could not be touched 2. A burning fire 3. Blacknes 4. Darknes 5. Tempest v. 18. 6. The sound of a Trumpet 7. The voyce of words which the people could not endure v. 19. 8. Beast not daring to touch the Mountain 9. Striking such through as should touch it v. 20. 10. Moses fear v. 21. The sweetness of the Gospel is set forth by the Society whereunto it bringeth us Hereof are eleven particular instances 1. Mount Sion 2. The City of the living God 3. The heavenly Ierusalem 4. An innumerable company of Angells v. 22. 5. The general Assembly 6. The Church of the first-borne 7. They who are written in Heaven 8. God the Iudge of all 9. Spirits of just men v. 23. 10. Iesus the Mediator of the new Covenant 11. The blood of sprinkling c. The use of the foresaid difference is twofold One is set down negatively and it is 1. Generally propounded See that ye refuse not c. 2. Inforced by the damage which will follow upon neglect thereof The damage is set down comparatively and that by an argument from the less Hereof are two parts 1. Gods Judgement on despisers of the Law 2. His Judgement on despisers of the Gospel v. 15. Both these are Amplified by the different manner of delivering the one and the other The earth was shaken at delivering the Law Earth and Heaven at delivering the Gospel The point is propounded v. 26. and expounded v. 27. The other use is set down affirmatively Wherein we have 1. The ground of the duty A Kingdom which cannot be mooved 2. The kind of duty To serve God acceptably v. 28. 3. The motive to inforce it God is a consuming firâ—… v. 29. §. 2. Of Gods Witnesses Heb. 〈◊〉 2â—… Wherefore seeing we also are compassed about with so great a cloud of Witnesses let us lay aside every weight and the sin which doth so easily beset us and let us run with patience the race that is set before us THE first word of this verse translated wherefore sheweth that this verse and others following depend upon the former Chapter as a just and necessary consequence In the Greek word there are three several particles compounded together which add emphasis That word is once more used in the 〈◊〉 Testament namely 1 Thes. 4. 8. It sheweth that that which followeth is 〈◊〉 as a duty on our part to indeavour to be like unto those excellent ones whose exemples have been set before us And hereby he giveth us to understand that inferences and uses raised from general and indefinite points are 〈◊〉 and usefull and that such general points as are in Scripture recorded 〈◊〉 others may and must be in particular applied to our selves so far as aâ—…y 〈◊〉 they concern us see more hereof Chap. 10. vers 19. § 52. This phrase we also hath a special reference to this clause without us Chap. 1â—… vers 40. and it confirmeth that which was there noted concerning Gods perfecting all of all sorts by the same means see Chap. 11. vers 40. § 280. Withall it sheweth that the good example of the Jews are required as well for 〈◊〉 Christians as for the posterity of the Jews The Apostle teacheth as Christiâ—… to apply that to our selves which is registred of Ioshua and David see Chap. 13. vers 5. 8. This phrase seeing we are compassed about with so great a cloud c. is thus in 〈◊〉 Greek we having so great a cloud compassing us This manner of expressing the point further confirmeth that right which Christian Gentiles have to those things which are registred of believing Jews we have them as witnesses for us In this respect we ought the more carefully to heed them to be followers of them Of imitating such Saints as have lived before us see Ch. 13. v. 7. § 100. Those ancient worthies are the rather to be imitated because they were witâ—… to that Faith which they professed The Greek word translated witnesse is that which we in English sometimes translate Martyr as Act. 22. 20. Rev. 2. 13. and 17. 6. The word is ordinarily put for a bare witnesse even such an one as giveth Testimony to a thing Chap. 10. 28. See Chap. 3. vers 5. § 53. When any so far standeth to the maintenace of the true Faith as he looseth his life rather then â—…enounce the truth he is by a kinde of excellency called a Martyr And such â—…itnesses were many of these that are here pointed at Though all believers be not brought to that extent of witnesse bearing as to confirm their Testimony with their bloud and so prove Martyrs yet are all Saints Gods witnesses As 1. They who faithfully professe the truth 2. They who conform their lives according to the truth which they professe 3. They who declare and preach it unto others 4. They who maintain it against Gain-sayers See more hereof Chap. 3. vers 5. § 53. This should stir us up to do what lieth in our power for bearing witnesse to Gods truth that we may be in the number of Gods witnesses to our posterity §. 3. Of the multitude of Gods Witnesses THE Apostle stiled these a cloud of witnesses The Greek word translated cloud is here onely used throughout the new Testament but there is another word derived from it which signifieth the same thing and is frequently used Math. 17. 6. A cloud is the gathering together of many vapours out of the earth and waters which vapours do sometimes wax dry and thin and are driven away by windes sometimes they wax moist and thick and melt out into rain The Apostle here useth this metaphor in reference to Gods ancient witnesses to shew 1. Their penalty They are
signifieth a frame of wood wherein one piece is fastned acrosse unto the other fitted for Malefactors to be stretched thereon As we use to hang Malefactors upon a Gallows or Gibbet So the Romans were wont to nayle them to a crosse So was Christ being delivered by the Iewes to the Remans So as here the instrument of Christs death is Metonymically put for the kind of his death which was a most painfull and shamefull death yea and a cursed death too Gal. 3. 13. Here also under this word Crosse Synecdochically all Christs suffâ—…rings from his Conception to his Ascension may be comprised For this word Crosse both in sacred Scripture and also in other Authors is put for all manner of afflictions In this respect Christs whole life was a Crosse that is full of afflictions Christs crosses were either connaturall or accidentall Connaturall were such degrees of his humiliation as made him like unto man Hereof see Chap. 2. v. 17. § 169. Accidentall crosses were such as arose from externall causes Hereof See Chap. 2. v. 10. § 96. His heaviest Crosses were at the time of his death for that was the hower of his adversaries and the power of darknesse Luk. 22. 53. Those crosses may be drawn to foure heads 1. His apprehension 2. His examination 3. His condemnation 4. His execution 1. To apprehend him one of those whom he had chosen to be his disciples and an Apostle came as a guide This was foretold as an aggravation of the point Psal. 55. 12 13 14. Others that followed that Traitor came with swords and staves as to â—… thiefe Luk. 22. 52. and they bound him as a notorious Malefactor Ioh. 18. 12. 2. To examin him they hurry him from one Judge to another five severall times 〈◊〉 all which places he is egregiously abused and kept waking all night and the next day to his death 1. He is brought to Annas John 18. 13. There they smote him with a staffe or wand 2. From Annas to Caiphas Joh. 18. 28. There they spit in his face and buffet him Matth. 26. 67. 3. From Caiphas they send him to Pilat Luk. 23. 1. 4. From Pilat to Herod Luk. 23. 7. There he was ill intreated by Herod and his guard 5. From Herod to Pilat again 〈◊〉 11. There they scourged him and platted a crown of thornes on his 〈◊〉 Ioh. 19. 1 2. and smote him with their staves on the head so crowned Matth. 27. 30. 3 He is condemned 1. By the Senat of the Iewes who adjudged him worthy of death Matth 26. 66. 2. By the suffrage of the common people a Murtherer and raiser of sedition is acquitted rather then he 3. By the like suffrage it is required that he should be crucified 4. By Pilat the Judge he is condemned to the crosse meerly upon the importunity of the Iewes for the Judge professed that he found no fault in him Matth. 27. 24. 4. About his execution 1. They force him to carry his own Crosse under which by reason of his former ill usage he even fainted So as a stranger was forced to help him to beare it Compare Ioh. 19. 17. wiith Luk. 23. 26. 2. They bring him to a most noysome place Matth. 27. 33. 3. They gave him Vinegar to drink mingled with Gall. So they did againe whilst he was hanging on the Crosse Matth. 27. 34 48. 4. They disrobe him and strip him naked to all kind of weather Matth. 27. 35. 5. They nayle to the Crosse his Hands and Feet the most sensible parts of his body where store of sinnews and nerves meet together Ioh. 20. 25. 6. They caused him so nayled to hang on the Crosse till he died By the aforesaid particulars we may observe how they offended all his senses 1. His Hearing by crying Crucifie him Crucifie him 2. His Sight with scoffing and scorning gestures 3. His Smell with the noysome place of Golgotha 4. His Tast with Vinegar Gall and Myrrh 5. His Feeling with Thornes on his Head boxes and blowes on his cheekes filthy spittle on his face peircing his hands and feet with nayles cruell lashes on all his body So torne was his flesh with whipping as Pilat thought it might have satisfied the Iewes Thereupon bringing him out in that case he said Behold the Man Joh. 19. 1 5. Thus from the crown of his head to the soales of his feet there was no part not vexed not tortured Great and heavy were these crosses but his inward anguish of soul was infinitly more Hereof see Chap. 2. v. 9. § 76 And Chap. 5. v. 7. § 38 An internall curse accompanied the kind of Christs death which was upon a Crosse. By the law this kind of death was accursed Deut. 21. 23. Quest. Why this kind of death rather then any other Answ. To be a type of that curse which Christ took upon him as our surety Gal. 3. 13. The heavy weight of Christs Crosse doth 1. Much commend the transcendent love of God and of Christ to man 2. It doth aggravate the horrible nature of sin 3. It doth amplifie the invaluable price of mans redemption §. 18. Of Christs enduring the Crosse. OF the aforesaid Crosse collectively comprehending all Christs sufferings it is said that Christ endured it Of this verb See Chap. 10. v. 32. § 121. The word is sometimes used to set out a couragious standing against an hostile power Here it implyeth a so bearing the Crosse as not to be discouraged or hindred thereby in his course Among other vertues it intendeth two especially namely Patience and Constancy The verb is translated to take patiently 1 Pet. 2. 20. and the noun Patience Luk. 21. 19. It is also put for perseverance Matth. 10. 22. Act. 17. 14. Rom. 2. 7. Thus Christ most patiently endured 〈◊〉 Crosse and constantly abode under it Christs Patience had respect to God 〈◊〉 and his enemies the instruments of his troubles 1. In relation to God Christ did 1. Obediently submit himself to Gods will This was the ground of all Phil. 2. 8. In nothing did he thwart the same nor failed in fulfilling any part thereof Heb. 5. 8. 2. Contentedly he endured what was the good pleasure of his Father to lay upon him though otherwise through the great extremity of agony he could have wished that it might have passed over Matth. 26. 39. 3. He willingly endured all 4. With much humility he submitted himself He humbled himself Phil 2. 8. 5. Confidently he depended on God in his greatest extremitie This title My Father and the ingemination of this phrase My God My God shew as much Matth. 26. 39. and 27. 46. He neither doubted of his Fathers favour nor despaired of his succour 2. In relation to himself Christ most meekly and mildly endured the Crosse without any inward fretting and vexing his Spirit Indeed his Soul was troubled and very heavy but that was by some unexpressible burthen that pressed upon his Soul not by perplexing his Soul
derived from the same root The persons to whom this was spoken are comprised under this relative unto you He means hereby those to whom he wrote which were both these Hebrewe and all other Christians that should read or hear this Epistle For God in his word speaketh to all of all sorts to all of all degrees to all of all places to all of all ages to all of any other distinction whatsoever This Christ thus plainly expresseth What I say unto you I say unto all Mark 13. 37. and Moses thuâ—… Neither with you only do I make this covenant but with him that standeth here with us this day before the Lord our God and also with him that is not here Deut. 29. 14 15. Thus may thus ought every one to apply the word of God wherein it concerneth him to himself though at first it were spoken to others See Chap. 13. v. 5. § 68. §. 32. Of Gods speaking to Saints as to Children THis phrase as unto Children hath reference to that sweet compellation My Son in the following Exhortation This giveth an evident instance that God respecteth Saints as a Father his children Psal. 103. 13. Ier. 3. 19. and 39. 9. 1. This ariseth from his meer mercy and free grace Princes when they grant favours use to render this reason out of our own speciall grace and meer motion we grant this yet may they have many inducements from their subjects but God can have nothing out of himself to move him to do what he doth These therefore be frequent phrases in Scripture For my own sake for my names sake Isa. 48. 9 11. Grace Eph. 2. 5. Free gift Rom. 5. 15. Rich mercy Great Love Eph. 2. 6. 2. This relation of Children to God is by vertue of our union with Christ. Christ is his true proper Son but Saints are one with Christ members of his body and in that respect his Children 1. This is the ground of Saints confidence If God speak to them as to Children they have good ground to fly to God as to a Father and in all time of need to ask and seek of him all needfull blessings Matth. 7. 11. yea and in faith to depend on him for the same Matth. 6. 31 32. What usefull thing shall such want what hurtfull thing need such to fear If God deal with them as with Children he will provide for them every good thing he will protect them from every hurtfull thing he will hear their prayers he will accept their services he will bear with their infirmities he will support them under all their burthens and assist them against all their assaults though through their own weaknesse or the violence of some temptation they should be drawn from him yet will he be ready to meet them in the midway turning to him Instance the mind of the Father of the Prodigal towards him See more hereof in the Guide to go to God or Explanation of the Lords â—…er § 8. 2. This is a forcible motive to stir us up to bear a child-like respect to God The â—…le of relation requireth as much as is shewed in the place before quoted §. 33. Of the paternal and child-like relation betwixt pastor and people TO make the foresaid exhortation to be the more heeded the Apostle addeth the expresse words of Scripture wherewith it was first set down but quoteth â—…either Book Chapter nor Verse Hereof see Chap. 2. v. 6. § â—…0 The Text is taken out of Prov. 3. 11 12. In quoting it the Apostle holdeth close â—… the interpretation of the ancient lxx Of whom see Chap. 1. v. 6. § 72. Only there is one little difference for the lxx do not expresse this relative pronoun 〈◊〉 But yet by speaking to one in the vocative case do understand that proâ—… In the Hebrew it is expresly set down This title my Son as here used and as used by the wise man seemeth to 〈◊〉 reference to the Minister that utters it because he hath herein reference to the Lord as to a third person thus My Son despise not thou the chaâ—…ening of the Lord. I will not deny but that this compellation My Son may be taken in reference to God because Ministers borh extraordinary and ordinary stand in Gods room and in Gods room speak to Gods people yea God in the mouth of his Ministers speaketh to his people Thus it confirms Gods Fatherly respect to his people whereof see § 32. If it be taken in reference to the Prophet it sheweth that Gods Ministers are as Fathers to Gods people and Gods people as children to them Frequently is this relation mentioned betwixt Gods Ministers and people 1. Ministers are means of their peoples regeneration 1 Cor. 4. 14 15. Philem. v. 10. 2. Ministers provide for the soules of people as parents do for their childrens bodies Their care is to nourish and build them up in grace 2 Cor. 12. 14. 3. Ministers bear a fatherly affection and respect to Gods people 2 Cor. 6. 11 13. â—…il 4. 1. This relation directeth both Ministers and people how to be affected and how to â—…rry themselves one towards another §. 34. Of generall doctrines intended to particular Persons THe particular application of the former point of well bearing afflictions unto one particular Person in the singular number and vocative case thus My Son giveth evidence that generall doctrines are intended to every one in particular We heard before § 31. that what was spoken to people of one age was intended to all ages Here it is farther shewed that that which is common to many is intended to every one as if it had been in speciall directed to every one Thus Christ by name enjoynes that duty to Peter which belongeth to all Ministers Ioh. 21. 15. These indefinite phrases If any man thirst John 7. 37. All ye that labour Matth. 1â—… 28. Whosoever will Rev. 22. 17. do intend as much For this end Sacraments are applyed to particular persons 1. This manifesteth the impartiall respect of God to all 2. It giveth proof of Gods Wisedome in leaving every one that receiveth not the word without excuse God speaks to every one in particular why then shall any put away from him that salvation which in and by the word is offered unto him This shewes what good ground of faith every one hath It is in this respect an incitation to every one to apply to himself what he heareth out of Gods Word The power the life of preaching consisteth herein The premising of this title My Son before the following disswasion giveth instance that disswasions and other kind of instructions are to be sweetned with mild insinuations See Chap. 3. v. 12. § 121. §. 35. Of reconciling Prov. Chap. 3. v. 11 12. With Heb. 12. v. 5 6. THere is some difference in words and phrases betwixt the testimony following as it is in the Hebrew and as it is in the Greek yet in sense they
whom the comparison is made Fathers of our flesh 2. Their act which corrected us 3. Our respect to them notwithstanding that correction We gave them reverence In the application we are to consider 1. The manner of applying it with this emphaticall interrogation Shall we 〈◊〉 much rather 2. The matter whereof it consisteth Herein are expressed 1. A description of God the Father of spirits 2. The duty of believers to God be in subjection 3. An effect following thereupon and live Vers. 10. The illustration of the forementioned comparison is by the difference of earthly Fathers and our heavenly Fathers correcting which are these 1. The time of their nurture They for a few dayes The contrary intended of God is that he doth it so long as there is need 2. The end They after their own pleasure But God for our profit This latter is amplified by the particular benefit that thence redoundeth which is 1. Expressed in this word holinesse 2. Illustrated two wayes 1. By the excellency of it in this relative particle his that is Gods 2. In our participation thereof That we might be partakers of it Vers. 11. In removing the objection against the foresaid direction about enduring afflictions there is 1. The objection propounded 2. A solution added In propounding the objection there is 1. A concession or grant 2. A limitation thereof The concession is set down two wayes 1. Negatively No chastening is joyous 2. Affirmatively But grievous The limitation is doâ—…ble 1. In reference to outward sense seemeth namely to sense 2. In reference to the time For the present The solution is taken from the future benefit Here note 1. The intimation of the answer Neverthelesse 2. The expression thereof Wherein is set down 1. The time when the benefit is received Afterwards 2. The kind of benefit Righteousnesse Amplified by the effect thereof peaceable 3. The means of obtaining it It yeeldeth the fruit 4. The persons that partake thereof Them that are exercised thereby §. 66. Of Observations raised from Heb. 12 v. 5 6 7 8 9 10 11. V. 6. I. PEoples failings are to be made known So doth the Apostle here v. 5 Ye have forgotten See § 30. II. It is a fault to forget incouragements This fault the Apostle here expresly taxâ—…th See § 30. III. Gods word affordeth consolatory exhortations The Greek word translated exâ—…ortations implieth as much See § 31. IV. Forgetting grounds of encouragement makes men faint This is the reason why the Apostle here reprehendeth their forgetfulnesse See § 31. V. God in the Scripture speaketh unto us This word speaketh hath reference to the Scripture See § 32. VI. Gods word is for all ages That which was spoken to the Church in Soloâ—… time is here spoken to the Church in the Apostles time as is intended in this phrase unto you See § 31. VII God dealeth with Saints as a Father with children The metaphor of children here used proveth as much See § 32. VIII It is sufficient to quote the words of Scripture though Book Chapter and verse â—…e not named So doth the Apostle here See § 35. IX People are as children to their Pastor It is the Minister that here saith My son See § 33. X. Generall doctrines are intended to particular persons This hint of a particular person My son gives proof hereof See § 34. XI Divine principles are with testimonies of love to be instilled into mens hearts This compellation My Son is a testimony of love See § 33. XII Afflictions are of God They are here called the chastisement of the Lord. See 6. 36. XIII Saints afflictions are chastisements So they are expresly called See § 37. XIV There are extreames about afflictions whereinto men are ready to fall Here are two mentioned despising and fainting See § 38. XV. Extreames are to be avoyded We must neither despise nor faint See § 38. XVI To despise chastisements is a great fault It is here forbidden in the first place See § 38. XVII It is a fault also to faint under afflictions This is also reproved See § 38. XVIII God by afflictions instructeth his children The meaning of the word translated chastisement implieth as much See § 37. XIX Afflictions are convictions of sin The word translated rebuketh implieth thus much See § 39. Vers. 6. XX. God loves Sons of men This is here taken for granted in this phrase whom the Lord loveth See § 41. XXI God takes care of his children This is intended under this phrase whom he receiveth See § 41. XXII Afflictions are evidences of Gods love and care So they are here brought in See § 41. XXIII God oft sorely afflicteth his children The word scourging implieth as much See § 42. XXIV Gods love and care in afflicting his should make them willing to submit to him Thus much is intended under this causall particle FOR. See § 40 42. Vers. 7. XXV Gods grant hath its condition This is implied under this phrase If yee c. See § 43. XXVI Afflictions are made profitable by enduring This is the condition here expressed endure See § 44. XXVII God dealeth with his as Sons This is expresly set down See § 45. XXVIII Afflictions are fruits of Gods Fatherly care over Saints The inference of Gods dealing with them upon chastening proves as much See § 45. XXIX Afflictions are the common condition of all Gods children This is the intent of this emphaticall interrogative What Son is he c See § 46. Vers. 8. XXX Immunitie from afflictions is a bastards prerogative The Apostle saith of such that they are bastards See § 47. XXXI Men are hardly brought to believe that afflictions are fruits of Gods fatherly love The Apostle therefore again inculcateth this that all are partakers of afflictions and that they are not Sons who do not partake of them See § 48. Vers. 9. XXXII Argument upon argument must be used in matters hardly believed After sundry arguments the Apostle addeth this word furthermore See § 49. XXXIII Men can produce but an earthly being They are Fathers of the fâ—…esh See § 49. XXXIV Parents must correct their children as there is cause The Greek word attributed to them signifieth correctors See § 49. XXXV Genuine children do not the lesse respect their Parents for correcting them This phrase we gave them reverence intends as much See § 50. XXXVI God is the author of our spirits He is here stiled the Father of spirits See § 51. XXXVII Gods correction is patiently to be endured This is to be insubjection See § 52. XXXVIII Patience under Gods affliction bringeth life The addition of this phrase and live intendeth as much See § 53. XXXIX God is more to be respected in his dealing with us then earthly Parents This interrogative shall we not much rather imports as much See § 52. Vers. 10. XL. The good that man doth for man is but a while It is but for a few dayes See § 54. XLI Men arâ—… proue to make their
because he is stiled the Lord. But though this be not excluded yet so generall a phrase is not to be restrained to one particular For in a larger extent the Lord may in some measure bee seen with both the eyes of the Soul Understanding and faith in this world and the world to come In this world The Lord is seen in his holy ordinances as his word and Sacraments Prayer and praising him in which being duly performed the soul is as it were wrapt out of the body and presented before God contemplating him Yea further in this world the Lord is seen by an experimentall knowledge of hiâ—… grace and favour to believers and by an assured faith and confidence which is so clear and evident as if they did see Gods face That which is seen to the eyes of the body cannot be more sure In the world to come the Lord is seen by an apprehension and sensible fruition of Gods glory and favour so far as the creature is capable of §. 78. Of the honor and benefits of seeing God THe foresaid point of seeing God giveth evidence of the great and good respect which God beareth to man though God be invisible incomprehensible yet he is pleased to afford means whereby man may see him Among the Persians and other Heathen it was accounted an high honour to be admitted to see the Kings face Hest. 1. 14. and 5. 2. But what was that to the seeing of the Lord of heaven and earth It is one branch of that which the Apostle stileth a great mystery that God was seen of Angels 1 Tim. 3. 16. What is it then to be seen of sons of men Moses desired this as an especiall evidence of Gods favour Exod. 33. 18. and Iacâ—…b as a testimony of his high account thereof and as a memoriall to all posterity of that favour named the place where he saw God Peniel that is the face of God Gen. 32. 30. This honour and favour have all true believers This honour is the greater in regard of the many benefits which flow from thence both in this life and the life to come In this world sight of God 1. Makes men fearfull of sin and that not only in the sight of men but also in secret where they see God Gen. 39. 9. Herein lieth a main difference betwixt the unholy and holy God seeth them both but the unholy see not God as the holy do 2. It maketh men carefull to please God instance Enoch Gen. 5. 24. Heb. 11. 5. 3. It imboldneth against all that man can do and maketh Saints endure any thing Heb. 11. 27. For by seeing God they are assured to have sufficient assistance and seasonable deliverance 4. It much encourageth and comforteth even in death it self witnesse the case of Stephen Act. 7. 55 56. 5. It assureth us of a blessed resurrection In the world to come that sight which Saints shall have of God will possesse and fill their souls with all the content joy and delight that possible can be Psal. 16. 11. and 17. 15. It is therefore stiled a beatificall vision The sweetnesse the fullnesse the hapinesse thereof no tongue can expresse no heart can conceive The souls of the glorified Saints are ravished therewith This is it whereof most truely it may be said Eye hath not seen nor ear heard neither hath entred into the heart of man the things which God hath prepared for them that love him 1 Cor. 2. 9. §. 79. Of holinesse as a qualification of them that see God THe aforesaid honour of seeing God is not common to every one It is proper to holy ones Christ himself termeth those that were made partakers of this honour pure in heart Matth. 5. 8. which is all one as holy All who in Scripture are noted to see God as Iacob Gen. 32. 30. Moses Exod. 33. 23. Isa. 6. 5. Ezek. 1 29. Dan. 7. 9. and 10. 5 c. God himself is holy This they who best know God do with much earnestnesse professe Isa. 6. 7. Rev. 4. 8. I will not deny but that this trebling of the word â—…oly 〈◊〉 â—…oly may have reference to the three Persons yet withall and that most especially to the infinite excellency of Gods holinesse Now nothing makes us so like to God as holinesse Nothing makes us so amiable in his sight and so pleasing unto him as holinesse This therefore must needs be an especiall means to move God to afford us accesse to himself to come into his presence and to behold his face Hesters beauty pleased Ahashuerah therefore she had accesse to him Hest. 5. 6. No beauty no deckings can make any Woman so gracious in mans eyes as holinesse makes Saints in Gods 1. This doth much amplifie the benefit of holinesse Whereof see Chap. 1. v. 1. § 2. This is a good incitation to labour after holinesse even because it is the means of seeing God Hereof see more Chap. 3. v. 1. § The greater care ought to be taken hereabouts because of the absolute necessity thereof This is two waies set down in my text and that by two negatives The first denies the thing Without holinesse God cannot be seen The second denies the persons No man of what rank and degree soever he be can without holinesse see God There are in the Greek these three negatives not without no man Of the emphasis see Chap. 13. v. 5. § It is said concerning heaven that there shall in no wise enter into it any thing that defileth Rev. 21. 27. but unholy ones defile This the Apostle referreth to the judgment and conscience of men themselves thus Know ye not that the unrighteous shall not inherit the kingdome of God 1 Cor. 6. 9. There is such an infinite distance betwixt the holy God and unholy men so as these can no way come to see him 1. This manifesteth an absolute necessity of holinesse It is as necessary as to see God but in the sight of God consisteth our happinesse A man were better not be thâ—…n not be happy 2. This manifesteth the great damage which unholy persons bring to themselves they deprive themselves of that which is most to be desired even of seeing God Without this we can have no experimental comfort in Gods gracious presence no sound confidence in his mercy or in any thing to be done by him for our good yea all hope of future communion with God in coelestiall glory is taken away And is this all were it all it were enough and too much But from this deprivation of â—…eeing God followeth in this world horror and terror of conscience and a certain fearfull looking for of judgement Heb. 10. 27. And in the world to come torture and torment endlesse and easelesse mercilesse and remedilesse The schooles raise a dispute about the privation of the beatificall vision and subjection to hellish torment whether of them be the greater vengeance But that dispute is in this place needlesse in that
unholy ones stand guilty of both This negative generality of the persons no man is of use to quicken up every one Magistrates and Subjects Rich and Poore Learned and Unlearned Male and Female Old and Young and all others whatsoever to labour after holinesse There is nothing at all that can make any one partakers of this priviledge but holinesse §. 80. Of the resolution of and observations from Heb. 12. 14. TWo speciall graces are commended in this verse Herein two poynts are to be considered 1. A proposition 2. A proof of part thereof The proposition containes 1. The distinct graces which are two Peace and Holinesse 2. Our endeavour after them Follow The former of the graces peace is amplified by the extent thereof with all The latter hath a motive to enforce it The motive is taken from the damage that may follow upon neglect of the duty In setting down the damage observe 1. The manner of expressing it in these negatives without which no man 2. The matter whereof it consisteth which is a precious priviledge forfeited In these two poynts are considerable 1. The priviledge its self which is to see God 2. The means of forfeiting it want of holinesse Doctrines I. Peace is a commendable Christian duty It is here by the Apostle commended to Christians § 72. II. Peace must earnestly be sought It must be followed and pursued § 72. III. Christians must endeavour to be at peace with all men This extent is expresly set down § 73. IV. Holinesse must be added to peace The Apostle doth here so adde it § 76. V. Matters of moment are with emphasis to be expressed These negatives without which no man intend as much § 77. VI. God may be seen This is here taken for granted § 77. VII Holinesse is the means of seeing God This is here implied by the mention of holinesse § 79. VIII Without holinesse it is not possible to see God This is here expressed § 79. §. 81. Of the meaning of the former part of the 15. verse Heb. 12. 15. Looking diligently lest any man fail of the grace of God lest any root of bitterness springing up trouble you and thereby many be defiled THe manner of inferring this verse upon the former with a participle thus Looking implieth that it dependeth on the former as a means for the better performing of those graces that are there required Gods grace is that means they that fail of Gods grace can attaâ—…n neither to true peace nor holinesse It is by Gods grace that men are enabled to live peaceably with other men and holily with God Great reason therefore that they diligently look lest any fail of the grace of God The Greek participle translated looking diligently is the interpretation of one Greek compound word The simple verb whence it is derived signifieth to look about Thence a noune which signifieth a watch-tower and another noun which signifieth him that is set upon the watch-tower a watch-man This compound is used to over-see or to take the over-sight 1 Pet. 5. 2. and he that is appointed to over-look orover-see others is stiled over-seer It is attributed to Christ himself 1 Pet. 2. 25. The ancient Grecians gave this title to God himself because the eyes of the Lord in every place behold the evill and the good Our Ecclesiasticall writers apply the word to such as have the over-sight care and government of Church affairâ—…s Our English stileth them Bishops As there are publique persons to over-see publique affaires so there may be for private affaires private over-seers The Apostle therefore layeth this duty to the charge of every private Christian. The simple verb signifieth to look or see Phil. 2. 4. The compound here used carrieth emphasis and importeth a thorow looking and viewing To expresse that emphasis our English hath added this adverb diligently Further to shew that a Christians care must not only be about himself the Apostle addeth another clause lest any man This particle lest intendeth caution circumspection and prevention The other word any man under which are comprised mens own selves and others also as if he had said more amply lest you your selves or any other fail Of the Greek word translated fail see Chap. 4. v. 1. § 11. The preposition sheweth that failing in this place hath reference to that which was once had but in part lost They failed of that which they well began to obtain and might have retained and encreased farther That whereof the Apostle would not have them fail is stiled grace which is diversly taken in Scripture The severall significations thereof may be drawn to two heads 1. The free favour of God which is the cause of all the good we have See Chap. 2. v. 9. § 78. and Chap. 4. v. 16. § 97. 2. Those gracious gifts which God is pleased to work in us Of this distinction see Chap. 13. v. 25. § 196. In this sense it is here especially taken Of Christians watchfulnesse intended in this phrase diligently looking see Chap. 13. v. 17. § 149. Of circumspection over our selves see Chap. 3. v. 12. § 123. Of circumspection over others see Chap. 3. v. 12. § 124. Of Christians impartiality in their circumspection over others see Chap. 2. v. 12. § 124. Of preventing Apostacy or falling away from grace see Chap. 3. v. 12. § 122. Of professors being subject to fall from grace see Chap. 3. v. 12. § 131 136 137. Of Gods grace the ground of all good see Chap. 4. v. 9. § 97. §. 82. Of Grace as applied to God IN the expression of grace it is here said to be of God So it is very frequently stiled yea this phrase is used the God of all grace 1 Pet. 5. 10. 1. God is the originall fountain whence all grace floweth Iam. 1. 17. 2. The Spirit of God works in us that grace which we have This Spirit doth God powre upon his people Zac. 12. 10. 3. Grace is a part of Gods Image whereby we are made partakers of the divine nature 2 Pet. 4. 4. 1. This doth much commend grace and sets out the excellency thereof For in Scripture phrase excellent things are said to be of God 2. Herein appears a manifest difference betwixt that gift which commeth from above Iam. 1. 17. and is freely given and that which is acquired by the industry of man The former is of God the latter of man It is usuall in Scripture thus to distinguish the things of God from the things of men and to shew that they are not of men they apply them to God Ioh. 1. 13. Gal. 1. 10. 3. We may hereby learn how we may get or increase grace Ask it of God Jam. 1. 5. and use such means as he hath sanctified for that end such are the Gospel of the grace of God and the word of his grace Act 20. 24 32. 4. This should restrain us from perverting grace
Vers. 17. 2. His punishment was a deniall of the divine blessing which Isaac his Father as a Prophet of God had conferred upon Iacob expressed in v. 17. Wherein we may observe 1. The inference in this particle FOR. 2. The substance in the words following In which we have 1. The proof in these words ye know 2. The point wherein the punishment is distinctly noted The point is 1. Propounded 2. Aggravated In the proposition we may observe 1. The kind of punishment 2. The time In the aggravation we have 1. The reason which was his Fathers unalterable resolution 2. The means for the recovery thereof he sought it carefully with tears Doctrines Vers. 16. I. Generals are to be exemplified by particulars This ariseth from the inference of this verse upon the former See § 89. II. Fornication ought to be shunned by Christians This ariseth from the first vice here condemned by the Apostle namely fornication See § 89. III. Christians must not be profane This ariseth from the other vice condemned namely profanesse See § 90. IV. One sin as well as another must be avoyded Profanesse as well as uncleanesse This ariseth from the disjunctive particle OR Let there be no fornicator OR prâ—…fane person V. Evill examples are to he avoyded This ariseth from the example of profane Esau instanced here by the Apostle VI. Pious Parents may have most impious children As Isaac a profane Esau. VII External priviledges of old had mysticall prerogatives For many prerogatives were included under the external priviledge of the birth-right See § 92. VIII Mean matters for the body are by many preferred before the greatest spiritual blessings This ariseth from Esaus preferring a morsell of bread before his birth-right and the priviledges thereof See § 92. IX Gods choysest blessings are by many little regarded The birth-right was a very choyce blessing and yet how little regarded by Esau See § 92. X. A man given to his appetite will let go any thing for it This ariseth from Esaâ—…s selling his birth-right for one morsell of meat See § 92. Vers. 17. XI Iudgements on some are caveats for others This ariseth from the Apostles bringing in of Esaus profaness as a motive to keep us from the like sin Whereof See § 93. XII The sacred Scriptures ought to be well known This the Apostle taketh for granted in the Hebrewes for to convince them of Esaus punishment he appealeth to their own knowledge and understanding in the Scriptures saying ye know what is recorded concerning Esau. See § 94. XIII Blessings may be sought too late This ariseth from Esaus rejection notwithstanding he so earnestly sought the blessing See § 95. XIV Earnest desires may be in vain For though Esau sought the blessing carefully yet was he rejected See § 96. XV. Tears may nought prevaile Though Esau sought the blessing with tears yet was he rejected See § 96. §. 98. Of the abrogating of the legall Discipline and Sacrifices Vers. 18. For ye are not come unto the Mount that might be touched and that burned with fire not unto blacknesse and darknesse and tempest Vers. 19. And the sound of a Trumpet and the voyce of words which voyce they that heard entreated that the word should not be spoken unto them any more Vers. 20. For they could not endure that which was commanded And if so much as a beast touch the Mountain it shall be stoned or thrust thorow with a dart Vers. 21. And so terrible was the sight that Moses said I exceedingly fear and quake FRom the beginning of verse 18. to the end of this Chapter we have a digression from those practicall points which he began to lay down v. 14. and in which he proceeds Chap. 13. The digression is about the difference betwixt the Law and the Gospell which though it be a digression yet is it a very pertinent one and that both to the main scope which the Apostle aimes at in this Epistle and also to the particular points going immediatly before For the said difference is here inserted as a reason to enforce what was before delivered The first particle FOR importeth as much Now the reason may have reference to the main scope of this Epistle which is 〈◊〉 in well entertaining the Gospel For if the Gospel be far more excellent then the Law it ought to be with all faithfulnesse entertained The argument may be thus framed The most excellent ought to find best entertainment But the Gospel is the most excellent Therefore it ought to find best entertainment The assumption is proved by comparing it with the Law This reason may also have a fit resemblance to the sin immediatly before taxed which is profanesse or a vilifying of the Gospell For the most sacred things ought least to be vilified But the Gospell is the most sacred thing Therefore ought least to be vilified if it be we have cause to expect the soarer vengeance This for the dependence The sum of the digression is The Christians 〈◊〉 which is That the legall discipline is taken away from them which was foretold Ier. 31. 31 32 c. Behold 〈◊〉 dayes come saith the Lord that I will make a new Covenant with the house of Israel 〈◊〉 with the house of Judah Not according to the Covenant that I made with their Faâ—… in the day that I took them by the hand to bring them out of the Land of Egypt 〈◊〉 my Covenant they brake although I was an husband unto them saith the Lord. But this shall be the Covenant that I will make with the house of Israel c. And Heb. 10. 9. The Apostle saith expresly He taketh away the first that he may establish the 〈◊〉 where the Apostle sets down the abrogating of legall sacrifices and the establishing of Christs sacrifice The Reasons thereof may be taken both from the weaknesse and unprofitablenesse of the legal discipline and sacrifices 1. The weaknesse thereof appeareth in that the Law was utterly unable by it self and by strict observance of the rites thereof to do that which was needfull to be done namely to make the observers perfect 2. The unprofitablenesse thereof appeareth in this that though a man be zealous of the Law and take much paines and be at great costs thereabouts yet he shall get nothing thereby but lose all his pains and costs all will be in vain The Apostle found this true by experience For after he had set forth his zeal about the Law and declared how blamelesse he was touching the righteousnesse which is in the Law he addeth what things were gain to me those I counted losse and dung Phil. 3. 6 7 8. 1. Which shewes the blindnesse and foolishnesse of the Iewes who after the Gospel preached continued to cleave close to the Law yea such as beleeved would have the Law joyned with the Gospel Act. 15. 5. This both caused the first Councell and occasioned the Epistle to the Galathians Much more blinded and hardened are the
mutual relation to one Father Eph. 4. 6. One God and Father of all who is above all saith the Apostle When Saints depart out of this world this relation ceaseth not Exod. 3. 6. Now children of the same Father have a mutual communion betwixt themselves 2. Their mutual union with one head which is Christ the Son of God 1 Cor. 12. 12. That all Saints in heaven and earth are united to him is evident Eph. 1. 10. and 3. 15. And members of the same body have a mutual communion 3. The mutual spiritual animation by the same Spirit That Spirit which is in Saints on earth accompanieth their spirits into heaven That being ever one and the same Spirit though in divers persons draws all to a mutual communion as the same soul animating many members Quest. In what particulars consisteth this communion Answ. 1. In Gods bringing us together 2. In our mutual affection 1. God who hath chosen a set and certain number to life in his time gathers them together into that general assembly whereof before the true Catholick Church Ioh. 10. 16. This he doth outwardly by the word inwardly by the Spirit Thus as some are translated into the triumphant Church others are called into the Militant Church which are but two parts of the Catholick Church In this respect all that on earth are called come to the spirits of just ones made perfect 2. The mutuall affection of Saints is manifested both by that which Saints in heaven do for Saints on earth and also by that which Saints on earth do for Saints in heaven So little is in Scripture recorded of the affections of Saints in heaven towards Saints on earth as we have no warrant for any particular effects only from the sympathy of fellow-members and abundance of charity in them we may very probably inâ—…er two generals 1. Saints in heaven pray for them on earth that God would support them and deliver them out of all their miseries and bring them to the rest and glory where they themselves are Thus much is intended Rev. 6. 10. But it is to be taken of their â—…ffection to the Church in generall and not to particular members which are unknown to them 2. They rejoyce at Gods preservation of his Church on earth so as many of their fellow-soldiers are daily translated and crowned whereby their blessed society is increased For love abideth and aboundeth in heaven 1 Cor. 13. 8. and this is one speciall fruit of love On the other side Saints on earth 1. Praise God for the rest and glory which they in heaven enjoy and for their blessed departure out of this vaile of misery It s prescribed as a form of praise Rev. 14. 13. Blessed are the dead which die in the Lord c. 2. They pray for the resurrection of the bodies of those Spirits that so they may be fully both in body and soul consummate which is the substance of the second petition in the Lords prayer 3. They set them as a pattern before them and tread in their steps whereby they bring much honour to them 4. They sigh and earnestly long to be with them as Phil. 1. 23. 1. This may informe us of the blessednesse of the time wherein we have been bâ—…ed and brought up which is the time of the Gospel wherein we Gentiles are brought to those blessed Spirits to be children of their Father members under their head guided with their Spirit redeemed by their Saviour coheires of their inheritance Note Eph. 3. 12. 2. This may stir us up to acquaint our selves with the histories of them recorded by the Holy Ghost and to be provoked to an holy emulation and imitation of them according to that exhortation of the Apostle Heb. 6. 12. to be followers of them who through faith and patience inherit the promises §. 114. Of Jesus the Mediator of the new Covenant Heb. 12. 24. And to Iesus the mediator of the new Covenant THe Apostle here returnes to that excellent person who is the greatest glory of the New Testament accesse to whom is the greatest priviledge of all He is set out before in his last function Iudge of all wherewith least Saints should be too much affrighted by reason of their manifold imperfections and transgressions Here he is set out a Mediator and after this a meanes of purging from sin And to Iesus the Mediator of the new Covenant and to the blood of sprinkling that speaketh better things then that of Abel For the name Iesus it is a Greek expression of Ioshua and signifieth a Saviour so that this title Iesus is a most honourable title intimating that full salvation which he bringeth to his people Of this name and title Iesus See more Chap. 2. v. 9. § 73. The next particular which followeth in the description of the person here is his office whereof is expressed 1. The kind of it Mediator 2. The object where about it is exercised in this word Covenant which is illustrated by the excellency of it in this particle New And to Iesus the Mediator of the New Covenant The word Mediator is derived from an adjective that signifieth middle which sheweth Christ to be one that standeth as it were in the midst betwixt two at variance In which respect this title is oft attributed to Christ as standing betwixt God and man as 1 Tim. 2. 5. Heb. 8. 6. Of the nature of this office the end thereof the Persons that were at variance the Person that enterposed betwixt them the motive that stirred him up thereunto c. See Chap. 8. v. 6. § 23. The object whereabout this office of Christ is exercised is said to be this Covenant Of the notation of the Hebrew and Greek words translated Covenant See Chap. 7. v. 22. § 94. Of the nature of a Covenant and the kinds of Covenants mentioned in Scripture See Chap. 8. v. 8. § 39 40. The Covenant whereof Christ is the Mediator is here stiled by the Apostle NEW and that in four severall respects whereof See Chap. 8. v. 8. § 35. §. 115. Of the excellency of the Gospel above the Law and of the Mediator of the Gospel above the Mediator of the Law THe principall point intended in these words is intimated in this particle AND which hath relation to the former priviledges so to that forementioned phrase Ye are come viz. by the Gospel unto Iesus the Mediator of the new Covenant So that the Apostle doth hereby give us to understand That By the Gospel we are brought to the Mediator of the new Covenant A Prophet that lived under the Law spake of it as of a thing to be accomplished under the Gospel Ier. 31. 31. Behold the daies come saith the Lord that I will make a new Covenant with the house of Israel and with the house of Iâ—…dah And the Apostle who lived under the Gospel applieth it to the time present Heb. 8. 8. The Covenant under the Law is stiled the
In which we may observe 1. A description of the person from whom the priviledges of the Gospel arise and that 1. By his title Iesus 2. By his office Mediator of the New Covenant Wherein is expressed 1. The kind of his office in this word Mediator 2. The object whereabouts it is exercised in this word Covenant which is illustrated by the excellency thereof in this word New §. 122. Of Observations raised out of Heb. 12. 18 19 20 21 22 23 24. Vers. 18. I. THe legal discipline is taken away from Christians See § 98. II. The best things are reserved for the last times This ariseth from the comparison which the Apostle useth For ye are not come unto the Mount c. But ye are come to Mount Sion See § 98. Vers. 19. III. The Law and the things thereof were but earthly in comparison of the Gospell This is principally intended under this phrase the Mount which might be touched meaning Mount Sinai so called because it was an earthly Mountain which might be felt and touched opposed in Scripture to spiritual Sion See § 99. Vers. 20. IV. The Law is a terrible discipline The particular circumstances mentioned by the Apostle concerning the delivery thereof prove as much See § 99. Vers. 22. V. Sion was a type of the Christian Church See § 100. VI. The Church is a City VII The Church is a City of God Both these arise from the expresse words of the Apostle who cals the Church The City of God See § 101. VIII The number of Angels is innumerable So much the Apostle expresly affirmeth by terming them an innumerable company See § 103. IX The Christian Church is a general assembly So it is expresly termed by the Apostle See § 104. X. They who are of the true Church are new-born See § 105. XI They who are new-born are Gods first-born The Metaphor of First-born being applied to the members of Gods Church importeth both these doctrines See § 106. XII Under the Gospel all Christians are made one with the Iewes and partake of their priâ—…iledges So much ariseth from the Metaphor First-born being applied unto Christians as well as â—…nto Jewes See § 107. XIII The naâ—…es of the elect are enrowled in heaven So much the Apostle in plain terms expresseth See § 108. XIV It s a prerogative of the New Testament to have accesse to the supreme Iudge For this is here set down in the midst of other prerogatives under the Gospel See § 109. XV. Mens souls are of a spiritual substance In which respect they are here called Spirits which are spiritual substances See § 110. XVI Men may bâ—… truly just in this world For this title the Apostle here giveth to Saints See § 111. XVII Saints souls in heaven are perfect So much the Apostle plainly expresseth See § 112. XVIII By the Gospel Saints on earth have 〈◊〉 with Saints in heaven This is set down by the Apostle as one special prerogative of the Gospel See § 113. Vers. 24. XIX By the Gospel we are brought to the Mediatâ—…r of the new Covenant This is set down as another speciall prerogative of the Gospel See § 115. XX. Christs blood is communicable For its â—…lood sprinkled See § 116. XXI Christs Sacrifice hath a continual efficacy For his blood is said still to continue speaking See § 117. XXII Dead Saints speak This ariseth from the Apostles bringing in Abel speaking after his death See § 118. XXIII Christs blood hath a more excellent vertue then others So much the Apostle expresly noteth where he saith that Christs blood speaketh better things then the blood of Abel See § 119. XXIV Participation of Christs blood is a Christians priviledge This is set down by the Apostle as one special priviledge of the Gospell See § 120. §. 123. Of Circumspection about Gods Word Heb. 12. Vers. 25. See that ye refuse not him that speaketh for if they escaped not who refused him that spake on earth much more shall not we escape if we turn away from him that speaketh from heaven Vers. 26. Whose voice then shook the earth but now he hath promised saying Yet once more shake I not the earth only but also heaven Vers. 27. And this word yet once more signifieth the removing of those things that are shaken as of things that are made that those things which cannot be shaken may remaine Vers. 28. Wherefore we receiving a kingdome which cannot be moved let us have grace whereby we may serve God acceptably with reverence and godly fear Vers. 29. For our God is a consuming fire THe generall use of the forementioned priviledges here followes Its first propounded in these words See that ye refuse not him that speaketh Secondly its confirmed in the words following The word translated SEE is a word of circumspection and hath here an especiall emphasis much more then if he had barely said Refuse not him that speaketh He puts hereby into their hearts care and fear care in observing what he said fear of some ill effect if they neglect it The next word translated refuse commeth of a verb which properly signifieth to pray against The simple verb signifieth earnestly to pray but this compound used by the Apostle signifieth to pray against a thing which is an earnest kind of refusall as where we say God forbid that I should do this or far be it from me Whereby is implied that refusing of the Gospel is commonly joyned with indignation For the Gospel is worthy of all acceptation that it cannot be refused but with much indignation His heart must needs be set against the Gospel that refuseth it therefore many judicious expositors translate it despise not and so was our former English translation The next words him that speaketh hath relation to the blood that speaketh in the foregoing verse Indeed that is of the neuter gender having relation to blood But because it is Christ who speaketh by his blood the Apostle most fitly changeth the gender and intendeth the person himself Christ Jesus who speaketh whereupon he had good cause to infer the words following For if they escaped not who refused him who spake on earth much more shall not we escape if we turn away from him that speaketh from heaven The Apostles manner of expressing the duty here in this word See which implies great circumspection gives us to understand That Circumspection about Gods word is very requisite This was required of Moses in regard of Gods direction about legall types Exod. 25. 40. and of the Iews in regard of their observation of the Law Deut. 5. 1. As also of Solomons proverbs Prov. 5. 1 2. And of the prophecies of Prophets as their vehement Rhetoricall Apostrophes to senselesse and livelesse creatures demonstrate Isa. 1. 2. Micah 6. 1 2. Much more ought circumspection to be used about the Gospel therefore saith our Saviour Marke 4. 3 24. Hearken Behold there went out a sower
4. 2. Be well informed in thine own nakednesse emptinesse nothingnesse and unworthinesse So was Abraham 18. 27. Iacob Gen. 32. 10. Iob 42. 6. David Psal. 22. 6. 143. 2. Isa. 6. 5. Paul 1 Tim. 1. 15. and others This will much amplifie our esteem of God §. 136. Of serving God with an holy fear THe second special property of our service to God is Godly fear The word in the original signifieth a good or religious circumspection which moves men cantiously or warily to enterprise what they do in that respect its translated fear The word here translated godly fear is compounded of a verb that signifieth to take and an adverb that signifieth well so as according to the notation of the word it implieth well to take or apprehend a thing Thence followeth a wary circumspection and a godly fear They who are circumspect and wary about the things which concern Gods worship are expressed under this word which our English translate devout Luk. 2. 25. It is a grace in man that hath relation and respect to God in which respect this Epithite godly is here applied to it thus godly fear This kind of word is seven times used in the new Testament as Luk. 2. 25. Act. 2. 5. and 8. 2. In these three places it s translated devout Heb. 5. 7. and 11. 7. and here In all these places it importeth a godly fear onely once I find it used to set out a natural fear viz. Act. 23. 10. By this speciall property of our service to God the Apostle evidently demonstrateth that An holy fear is a speciall means of well ordering the service we do to God The grounds whereof may be 1. That goodnesse and kindnesse which in God is mixed with greatnesse and Majesty and power and justice He is truly that which the Heathen unduly stiled their Iupiter Optimus Maximus In like manner doth God proclaim his own name Exod. 34. 6. and his Son sets him forth Matth. 11. 25. and 6. 9. Now as his greatnesse requires fear Ier. 10. 7. Mal. 1. 6. So his goodnesse requires that it be a good and godly fear 2. That alteration of our nature which is wrought by the powerful work of Gods Spirit True it is that the flesh remaineth in all while they remain in this flesh Rom. 7. 23 24. Gal. 5. 17. In this respect God gives to his even to the best of his a Spirit of fear Note 2 Cor. 5. 11. Act. 5. 11. But with this flesh there is also the Spirit in such as are regenerate This sanctifying Spirit makes that fear in them to be a good and godly fear such a fear was Noahs Heb. 11. 7. For the Spirit works love in the Souls of men Gal. 5. 22. 2 Tim. 1. 7. Now love mixed with fear makes it to be a godly fear 1. This may inform us in the condition of regenerate persons It s a kind of middle condition betwixt mans entire estate wherein God at first created man and that corrupt estate whereinto man fell In his entire estate he needed nothing but love in his corrupt estate nothing works on him but a servile slavish fear such a fear as Adam had in the garden Gen. 3. 8 10. and Gain Gen. 4. 13. and Pharaoh Exod. 12. 31. such a fear casts out love 1 Joh. 4. 18. But the regenerate estate is mixed of both and that by reason of that double principle which is in man flesh and spirit fear arising from the flesh love from the spirit But by this mixture of love servile fear is made a godly fear which is ever accompanied with love and therefore in sacred Scripture oft joyned together as Deut. 10. 12. Of this kind of fear see My Domestical Duties Treat § 4. 2. This demonstrates unto us thâ—…â—…xcremes whereunto most are given some in the defect some in the excâ—…sse The defect is of such as have no fear at all such commonly are the most impudent and audacious sinners like unbroken and unbrideled horses which run headlong to their own and their riders destruction These will be held from no sin that they have power and opportunity to commit Note Gen. 20. 11. Rom. 3. 18. The excesse of such fear is nothing but wrath and vengeance This is a plain servile slavish fear which is so far from being accompanied with love as by perfect love it s cast out 1 Ioh. 4. 18. It s joyned with hatred It hath two violent effects 1. It oft casts men into strange extacies as Dan. 5. 6. and makes them despair Gen. 4. 3 It s a plain diabolicall fear Iam. 2. 19. 2. It puts strange desires into mens heads and makes them wish there were no death no judgement no hell no Judge no God The godly fear here mentioned is as a vertue in the mean betwixt these two extremes 3. Upon the foresaid ground let us be exhorted to possesse our souls with this godly fear when we draw near to God to worship and serve him Such an exhortation Christ giveth about patience Luk. 21. 19. This will be a speciall meanes to make thee serve God acceptably For godly fear ariseth from faith as I have shewed in My Domestical Duties Treat 1. § 4. 4. Direction how to get this godly fear 1. Acquaint thy self with God as Eliphaz adviseth Iob 22. 21. and be well instructed in his divine properties and excellencies as in his supream soveraignty c. Of which see The Churches Conquest on Exod. 17. 11. § 43. Ignorance of the excellency of a thing makes it to be disesteemed But true knowledg thereof workes an high esteem and due respect 2. Chron. 28. 9. Hereby God wronght in Iob a godly fear Iob 42. 2 3. 2. Get all the evidences that thou canst of Gods Fatherly respect to thee Call to mind his offers of grace revealed in his word Observe his gracious dealing with thee how long he hath born with thee wherein he hath dealt better with thee then with many others Well observe what fruits of his sanctifying Spirit are wrought in thee These give evidence that God is our Father and will make us thereupon desirous to please him 3. Set this God allwaies before thee and remember that the eyes of the Lord are in every place beholding the evill and the good as Prov. 15. 3. This also will work a godly fear For it will make thee to do all things as in his presence Note Gen. 39. 9. 4. Be well informed in the horrible nature of sin how contrary it is to God and that in his chiefest excellency which is his purity and holiness Nothing more contrary to another not darknesse to light nor death to life Nothing makes a creature so loathsome in Gods sight as sin Sin only incenseth Gods wrath Sin causeth all judgements Sin makes the Devill so terrible as he is Sin puts a sting into death Sin excludes from heaven and implungeth into hel Were this thorowly
fully resolved of this that God will provide Gen. 22. 8. This casting of our care on Gods providence is much pressed in Scripture as Psal. 55. 22. 1 Pet. 5. 7. Matth. 6. 25 26 c. By experience we see how children depend on their parents providence Should not we much more on our heavenly Father This resting upon Gods providence is the more to be pressed in this case because nothing makes men more to misplace their confidence then riches The rich mans wealth is his strong City Prov. 10. 15. 4. Our appetite or desire of riches must be moderate Herein be of his minde who thus prayed Give me neither poverty nor riches feed me with food convenient for me Prov. 30. 8. This is the main scope of the fourth petition Matth. 6. 11. Be content therefore with that portion which God gives thee and be perswaded it is best for thee This lesson had Paul well learned Phil. 4. 11. Contentednesse and covetousnesse are directly opposite as light and darknesse The Apostle here in this Text opposeth them 5. We must pray against covetousnesse as he who said Incline my heart unto thy testimonies and not to covetousnesse Psal. 119. 36. We ought the rather to pray to God against it because it is an hereditary disease and in that respect the more hardly cured It was one of Christs greatest miracles to cure one that was born blind Ioh 9. 32. §. 55. Of well using abundance IN case God by his providence give abundance as he gave to many of the Patriarchs to Iob David Solomon and others great care must be taken about well using the same For that end let these Rules following be observed Some of them are negative and some affirmative 1. Negative Rules are such as these 1. Abuse not the world 1 Cor. 7. 31. By the world is meant the things of the world All manner of earthly commodities These are abused when they are esteemed above that for which they were given when they are preferred before spirituall and heavenly things 2. Set not your heart on riches if they increase Psal. 62. 10. Delight not too much in them 3. Trust not in uncertain riches 1 Tim. 6. 17. Do not so place thy confidence on them as if happinesse were to be found in them 4. Let not the rich man glory in his riches Jer. 9. 23. Nor be puffed up by them There is nothing in them to make a man proud of them 5. Let not thy wealth move thee to scorn the poor This is it which an Apostle taâ—…eth in rich men saying Ye have despised the poor Jam. 2. 6. 6. Let them not occasion thee to oppresse others The foresaid Apostle implieth that rich men are prone hereunto where he saith Do not the rich oppresse you Iam. 2. 6. The riâ—…h man that took his poor neighbours lamb to intertain a traveller oppressed him 2 Sam. 13. 4. 2. Affirmative Rules are such as these 1. Honour the Lord with thy substance Prov 3. 9. So order the goods of this world which God giveth thee as with them thou maist maintain the service of God and promote piety 2. Be rich in good works 1 Tim 6. 18. According to the abundance which God hath given thee abound in works of charity He that had five talents gained thereby five other talents Matth. 25. 20. 3. Make friends of thy riches Luk. 16. 9. They are made friends when they are so used as they may be evidences and thereby give testimony of our piety charity 〈◊〉 and other like graces 4. Seriously and frequently meditate on the account that men are to give of using their wealth We are not Lords of our riches but stewards and a steward must give an account of his stewardship Luk. 16. 2. That which the wise man saith to the young man may be applied to a rich man For all these things God will bring thee into judgement Eccl. 11. 9. 5. Be ready to let go whatsoever God shall be pleased to take away Of this minde was he who when he had lost all that he had thus said The Lord gave and 〈◊〉 Lord hath taken away blessed be the Name of the Lord Job 1. 21. 6. Trust in the Lord. This advice doth the Apostle give to rich men 1 Tim. 6. 17. for this very end to draw them from trusting in riches He doth therefore thus inferre the one upon the other Trust not in uncertain riches but in the living Loâ—…d §. 56. Of examination of a mans self about Covetousness COvetousnesse being such a sinne as hath been declared in the nature practice and hainousnesse of it it nearly concerns every Christian to consider how 〈◊〉 it hath ceised on him and how guilty he stands thereof This duty lieth on every one in these especiall respects 1. Covetousnesse doth especially consist in the inward desire of a man which is â—…est known to himself A mans desire is one of the things of a man which no man knoweth save the spirit of man which is in him 1 Cor. 2. 11. 2. It is so hereditary a disease as no man is altogether free from it It will in some degree or other be found in the best if they throughly sift themselves Certainly he found himself addicted thereto who thus prayed to God Incline my heart unto thy testimonies and not to covetousnesse Psal. 119. 36. yet he was a man after Gods own heart Act. 13. 22. 3. It is so deceiving a sin covering it self under the vail of prudence providence good husbandry thriftinesse harmlesnesse and sundry other pretences as if it be not throughly examined it will hardly be discerned 4. It is so eating fretting and consuming a sinne as if it be not searched out but suffered to lurk and grow it may prove like the thorns which soak out the heart of the earth and make the seed fruitlesse Matth. 13. 22. The heart of many that frequent the Word goeth after their covetousnesse Ezek. 33. 31. This covetousnesse in the heart of a professor may prove like the wild goards that were put into the pot of pottage 1 King 4 39 40. and like that accursed thing that was by 〈◊〉 brought into the Camp of the Israelites Josh. 7. 11. 5. Many for want of thorow trying of themselves in this case think better of themselves then there is cause The Pharisees were covetous yet they thought too highly of themselves Luke 16. 14 15. 18. 11. §. 57. Of Rules to finde out Covetousness IT is in vain for any to search after that which he knows not how to finde out God himself having exhorted Ioshua and the Elders of Israel to search out the accursed thing that was hid in the Camp gave him advice and direction how to do it Iosh. 7. 13 14. I hold it meet therefore here to adde a direction 1. Observe the inward wishes of thine heart If they be especially for the things of this world they argue a covetous disposition Covetousnesse is styled the
the sinne of Covetousnesse and is of much force to work Contentment To coveâ—… more then God who hath promised never to leave thee nor forsake thee seeth meet to bestow on thee is a reall deniall of the truth of that Promise and in that respect it maketh God a liar On the other side to be content with such things as thou hast addeth a seal to the truth of this promise and in that respect avoucheth Gods truth and faithfulness yea also it giveth evidence that thou confidently restest upon the accomplishment of that Promise Therefore Covetousness is a vice very dishonourable to God But Contentedness is a virtue very honourable to him §. 68. Of applying to others Promises made to some QUestion is made Where God should say that which is here set down Some think that it is gathered out of the usuall and common Doctrine of the sacred Scripture as if it were thus more distinctly expressed The Lord doth here and there even every where almost throughout the Scripture faithfully promise to be alwayes present with his children to provide for them to succour them according to their need and never to leave them succourless nor utterly to cast them off Thus such an indefinite testimony is used in these words Wherefore he saith Awake thou that sleepest c. Eph. 5. 14. That testimony is not in express terms set down in any particular Text of Scripture But because it is the general Doctrin of the Scripture it is brought in as a divine testimony thus he saith For the holy Ghost in the Scripture very oft cals upon those that sleep in sinne to awake and repent This general interpretation of a Testimony may well stand where the expresse words cannot be found in any distinct place But the Testimony here in this Text quoted by the Apostle is in so many words set down by God himself Iosh. 1. 5. Object That Promise being in particular made to Ioshua how can it be extended to all Saints Answ. It containeth a truth that concerneth all Gods children and therefore as God on one occasion applied it to Ioshua to encourage him against the many and mighty Nations with whom he was to fight So on other occasions it may be applied to others For Gods presence with his and care over them encourageth them against enemies makes them content in any state makes them patient under all crosses heartneth them against all temptations and imboldneth them against all dangers Of that grace which God shewed to Abraham in counting to him his faith for righteousness Gen. 15. 6. the Apostle thus â—…aith It was not written for his sake alone that it was imputed to him but for us also to whom it shall be imputed c. Rom. 4. 24. That which is said of Promises may also be applied to Threatnings and Judgements For thus saith the Apostle of the judgements that were executed on the Israelites in the wilderness These things were our examples And again All these things hapned unto them for ensamples and they are written for our admonition c. 1 Cor. 10. 6 7. Yea the Apostle tels that Whatsoever things were written aforetime were written for our learning Rom. 15. 4. It was usual with the Apostles to apply sundry points delivered by the Prophets to the Jews unto Christians as Rom. 12. 9 16 17 20 1 Cor. 9. 9. 1 Pet. 1. 16. Thus Gods former dealing with Saints in Mercy in Judgement by Promises by Threatnings or any other way may and ought to be applied to every one of us as if the Promises or Threatning had in particular been directed to us For God is of himself and in himself unchangeable With him is no variablenesse Jam. 1. 17. He is as holy as mercifull as just as true as ever he was God being alwayes like himself he answerably dealeth with such as are like those that lived before them God is no respecter of persons Act. 10. 34. He is equal and impartial in his dealings with men in what age soever they live Whosoever believeth on him as Abraham did their faith shall be counted for righteousnesse Whosoever trusteth as Ioshua did shall finde God to be with them and not to fail nor forsake them Whosoever murmur and rebell against him as the Israelites shall also be punished as they were We may here observe one special reason of that small profit which many reap by the Word They reade it and hear it only as an History of former times not thinking that it concerneth them at all This Promise of God made to Abraham I will be thy God and the God of thy seed they conceive to be an especial evidence of Gods favour to Abraham but in that they apply it not to themselves nor take it as spoken to themselves their own faith is little strengthned thereby and small comfort redoundeth to their own souls The like may be said of this Promise to Ioshua and of other Promises to other Saints in former times Hence we may learn a good Direction for reaping much profit from former Promises Threatnings Mercies Judgements Precepts and other points in Gods Word This may be by applying them unto our selves and taking them as directed to our selves in particular Thus will Directions to others put us into the right way and Admonitions to others make us wary and Promises to others encourage us and Threatnings against others restrain us from sinne Thus whatsoever things were written aforetime will prove good Instructions to us Thus shall we not need to wish that we had such extraordinary Ministers as the Prophets and Apostles were For those things which by the Spirit were revealed to them were revealed for us and for our sake they remain upon perpetual record See § 79. See also Chap. 3. v. 15. § 158. Of avoiding the sins of former ages See Ch. 3. v. 8. § 89 90 95. §. 69. Of this phrase He hath said THe Promise here expressed is thus indefinitely set down He hath said There is no antecedent mentioned by the Apostle whereunto this Relative HE hath reference But because the expresse words of the Promise are in the Old Testament it is taken for grant that God is here meant For it was the Lord that made this Promise to Ioshua Josh. 1. 5. and where the said Promise is made to the Congregation of Israel He that makes the Promise is thus set out The Lord thy God Dâ—…ut 31. 6. Of the divers wayes of citing Texts of Scripture See Chap. 2. vers 6. § 50. This indefinite expression of him that made the Promise by this Relative HE giveth us to understand That whatsoever is registred in the Old Testament is to be taken for Gods Word and thereupon to be rested on without making any question thereof or opposition against it The Disciples of an ancient Philosopher had their Master in such high account as they accounted what he had said to be so true as no question was to be made thereof When
hath 1. 67. 2. 106. â—… See Fellows 167. Brethren in reference to Saints 3. 3 121 Bread and wine not offered for sacrifice by Melchisedec 7. 27 Builders worthy of honour 3. 46 Burdens to be cast off 12. 5 Burning sacrifice typified Christs torments 13. 127 Busie-bodies 7. 73 But 1. 138 148. 2. 50. and 11. 2 C. CAin what it signifieth 11. 10 Call of God a sufficient warrant 11. 36 Call what it intendeth 2. 107 Calling external and internal 3. 13 Callings causes and effectâ—… 3. 14 Calling heavenly 3. 15 Callings priviledges 3. 16 Callings signes 3. 18 and uses 3. 19. and Ends. 3. 20. Walk worthy thereof 3. 20 Called are redeemed 9. 91 Calling to a function See appointed Calling our own to be attended 7. 73 Camp to be left 13. 133 Candlestick of the Tabernacle typified the Church 9. 7 8 Capacity of Learners to be regarded 5. 66 Carnal commandment 7. 80 81 Carnal variously taken 7. 80 Carnal religion 7. 82. 9. 50 Catechising necessary 5. 64 Catechising differenced fronâ—… preaching ibid. Catechismes to be grounded on Gods word 5. 65 Censer of the Tabernacle 9. 18 19 Ceremonial rites See Types Ceremonial Law 7. 68 81 Ceremonies none significant but appointed by God 9. 46 Certainty of salvation 1. 161 Certainty of salvation no ground of presumption 6. 75 Certainty of judgements 2. 18 21 Character what it implieth 1. 20 Charity to needy 6. 70 Charity especially to Saints 6. 71 Charity how to be ordered 6. 71 Charity to be continued 6. 72 Cherubim 1. 84 Cherubims over the Mercy-seat 9. 32 Cheerfulnesse in praising God 2. 116 Children of Christ 2. 90 128 Children how we must be like or unlike them 5. 70 Children many a blessing 6. 105. and 21. 54. and 11. 208 Children given of God 6. 106 Children in their parents condition 7. 57 59 Children punished for their Fathers sin 11. 161 As Children Saints dealt withal 12. 32 Children Reverence Parents who correct them 12. 50 Chosen of God are perfected by Christ. See Elect. 10. 40 Christ the meaning of this name 3. 54 Christs Son-ship 1. 15. 3. 55 Christ the heir 1. 17 Christ Creator 1. 18. 3. 49 Christ brightnesse of Gods glory 1. 19 Christ the Character of God 1. 20 Christ the upholder of all 1. 24 Christ an able Priest 1. 26 Christs powerful word 1. 25 Christ purgeth by himself 1. 27 28 29 Christ how he sits and stands in heaven 1. 31 Christ how at Gods right hand 1. 33 Christ as God Man advanced 1. 34 Christ exalted into the highest place 1. 35 149 Christs excellency 1. 39 Christ the first-begotten 1. 49 Christ an Angel 1. 83 Christ the mediator of the new covenant 12. 114 115 Christ God 1. 107. 3. 49 Christs Kingdome 1. 108 112 Christ how he giveth up his Kingdome 1. 109 Christ sits on his throne continually 1. 110 Christs Scepter 1. 111 Christ loved righteousnesse 1. 115 Christs hatred of iniquity 1. 116 Christs gifts excel others 1. 123 Christs fellowship with Saints 1. 122 Christ the Lord Jehovah 1. 128 Christ our Lord 7. 74 Christs eternity 1. 129 Christs immutability 1. 136 138 141 142 145 Christs power in altering creatures 1. 140 Christs continuance at Gods right-hand 1. 150 Christs enemies 1. 151 Christs army 1. 151 Christs foot-stool 1. 154 Christ a Preacher 2. 22 24 112 Christ a Minister 8. 3 Christs voyce 3. 77 78 Christ first published the Gospel 2. 24 Christs meanness iamplified his greatnesse 2. 534 Christ made lower then Angels 2. 57 58 59 Christ crowned with glory 2. 60 61 Christ counted worthy of glory 3. 43 Christ hath all under him 2. 62 Christ merited not for himself 2. 74 Christ was man to die 2. 75 Christs sufferings 2. 76 96 Christ did all for us 2. 83 148 Christ brings his to glory 2. 92 93 Christ the Captain of Salvation 2. 94 Christ tempted 2. 196 182 Christ perfected by sufferings 2. 97 5. 49 Christ sanctifieth 2. 102 Christ and Saints of one 2. 104 Christ did what he did on just cause 2. 105 Christ declared what he received 2. 111 Christ trusted in God 2. 119 Christ the Fountain of all good 2. 132 Christ a true man made like to man 2. 168 Christ wherein like to man 2. 169 wherein not like 2. 170 Christ why made like man 2. 171 Christ a true Priest 2. 172 Christ an high and great Priest 2. 173 Christ why a Priest 5. 27 Christs Priesthood See Priesthood Christs mercifulnesse compassion and fellow-feeling 2. 176 178. and 4. 88 Christs faithfulnesse 2. 177 178. and 3. 39 Christ himself suffered 2. 182 Christs goodnesse to us to be considered 3. 2 Christ Jesus joyned 3. 29 Christ excelled Moses 3. 45 Christ hath a property in the Church 3. 57 Christ the living God 3. 138 139 Christ pure without sin 4. 91 Christ glorified not himself 5. 24 Christ glorified by his Priest-hood 5. 26 Christ ardently prayed 5. 37 Christs sacrifice hath a continual efficacy 12. 117 Christ frequently prayed 5. 34 Christs agony very great 5. 38 Christ put to open shame 6. 42 Christ under promises made to Abraham 6. 95 Christ typified before he was exhibited 7. 25 Christ endureth ever 7. 98 Christ able to save to the uttermost 7. 102 103 Christ the means of accesse to God 7. 105 Christ even the same 13. 112. and 9. 90 Christ to be gone to in leaving the world 13. 134 Christ mediation the ground of prayer 13. 176 Christ offered himself to God 9. 81 Christ undertook many offices 9. 88 Christs death effectuall before he was exhibited 9. 90 Christ appeareth before God for us 9. 124 Christ beareth mens sins 9. 139 Christs second appearing the last 9. 142 Christ did what was written of him 10. 22 Christ a servant and a Lord 10. 33 Christ our Guide to God 10. 59 Christ is yet to come 10. 139 Christ reproached before exhibited 11. 142 Christ known before incarnate 11. 142 Christ the prime promise 11. 275 Christ not received before exhibited 11. 276 Christs excellency above Moses Christ speaketh to us in the Gospel 12. 124 Christs word and Gospel refused and rejected many wayes 12. 125 Christ speaks from heaven 12. 126 Christians one with the Jewes in respect of priviledges 12. 107 Church what it signifieth 1 117 Church to be frequented 2. 118 Church built up by Christ 3. 49 Church Christs own 3. 57 Churches Lord Christ is 7. 74 Church wherein to be preferred before ones own Country 11. 190 Church under the Gospel set out by Mount Sion 12. 100 Circumspection See Heed Circumspection against sin 3. 122 Circumspection over our selves 3. 125 over others 3. 124 Circumspection must be perpetuall 3. 125 Circumstances in Scripture observable 4. 52 Circumstance gives place to substance 13. 189 Cloud of witnesses 12. 3 Colledges See Seminaries Come to God how men do 7. 104 â—…05 Commandment differenced from Law 7. 38 80 Common things counted polluted Comming of
God doth 6. 136 and doth not 7. 92 Repent 3. 109 See Penitent Repentance from dead works 6. 8 Repentance the way to recover 6. 40 Repentance required in the Covenant of Grace 8. 45 Repetitions 3. 158 Report good who have 11. 6 274 Reproach See Shame And see Disgrace Reproach a persecution 13. 135 Reproach just and unjust 11. 14â—… Reproach of Christ 11. 142 and 13. 135 Reproach preferred before Riches 11. 143 Reproof on just ground 5. 59 Reproof impartiall 5. 67 Reproof with remedies 6. 2 Resurrection Principles about it 6. 20 Resurrection of Christ and in three daies 13. 164 Resurrection an evidence of Gods power 11. 99 Resurrection emboldens against sufferings 11. 148 Resurrections diverse 11. 250 Respect of persons God hath none 2. 82 Rest by what words in Hebrew and Greek set out 3. 116 Rest promised to Israel 3. 116. and 10 Christians 4. 6 Rest an evidence of Gods providence 3. 116 Rest may be forfeited 3. 116 118 Rest why called Gods 3. 117 and 4 9 Rest in heaven 4. 6 8 27 Rest of Sabbath and Canaan 4. 27 Rest in heaven is from all travell and trouble 4. 54 55 Rest to come 4. 56 Rest proper to Gods people 4. 57 Rest of Saints like Gods rest 4. 60 Rest in heaven to be laboured after 3. 64 65 Reveale God doth his counsell 11. 89 Revenge See Vengeance Reverence in serving God 12. 135 Reward 11. 145 Reward of suffering 10. 130 Reward of â—…in â—… 16 Reward of good works 6. 57 88 Reward may be aimed at 6. 149 and 11. 145 Reward may stand with Grace 8. 43 Reward after work 10. 136 and 11. 19 Reward given of God 11. 23 Reward makes leave and endure any thing 11. 146 Rewarder God is 11. 23 Riches how esteemed 11. 143 Right to Christ who have not 13. 123 Righteousnesse what it is 1. 114 Righteousnesse of Christs Kingdome 1. 114 Righteousnesse loved of Christ 1. 115 Righteousnesse of God perfect 6. 60 Righteousnesse for faithfulnesse 6. 62 Righteousnesse and Peace 7. 2â—… Righteousnesse excellent 11. 33 Righteousnesse of faith 11. 33 Righteous King 7. 19 Righteous men in this world 10. 144 Righteous men live 10. 145 Righteous men live by faith 10. 146 Right hand how attributed to God 1. 33 Right hand of God Christ exalted unto 〈◊〉 ibid 1. 149 Christs continuance there 1. 150 Rites See Types Run Christ did in the Christian race 6. 158 Run Christ did before others 6. 159 Run we must in our race 12. 8 c S SSabbath rest 4. 31. Sabbath permits no servile works 4. 31 Sabbath in some sense permits servile works 11. 178 Sacrament See Seale Sacrametns Principles about it 6. 13 Sacraments do not confer grace 7. 86 Sacraments of divine institution 9. 108 Sacraments in all ages 9. 108 Sacraments to strengthen faith 11. 156 Sacramentall union 11. 155 Sacrifice of Christ for â—…in 1. 28. and 10. 35 Sacrifices and gifts distinguished 5. 7 Sacrifices for sin 5. 8. Sacrifices why slain 5. 7 Sacrifice bloody and unbloody See bloody Sacrifice of praise 13. 142 Sacrifice of what creatures 9. 102 Sacrifice true better then typicall 9 119 Sacrifices legall cannot stand with Christs 10. 25 Sacrifice ever must be 10. 25 Sacrifice of Christ makes perfect 10. 28 Sacrifice of Christ his own body 10. 18 29 Sacrifices legall insufficient 10. 34 Sacrifices were many 10. 34 Sacrifices legall abrogated 1â—… 98 Saints See Holy See Confessors Saints and Christs fellowship 1. 122 Saints and Christ of one 2. 104 Saints all of the same spirituall being 2. 104 Saints especially to be succoured 6. 71 Saints vilely esteemd 11. 267 Saints perfection in heaven 12. 112 Saints speak after death 12. 118 Salem 7. 4 Salutations commendable 7. 13. and 13. 191 194 Solomon a type of Christ 1. 63 Salvation 1. 159 Salvation neglected 2. 19 Salvation put for Gospel 2. 20 Salvation great 2. 21 Salvation by Christ 2. 95. and 5. 50 Salvation eternall 5. 51 Salvation to all that obey 5. 53 Salvation accompanieth good works 6. 57 To Salvation what right we have 1. 160 Salvations certainty 1. 161 Salvation sure to such as looke for it 9. 146 147 Salvation full at Christs last comming 9. 147 Salvation end of faith 10. 153 Sampsons name weaknesse strength 11. 199 200 Sampsons haire 11. 261 Sampsons death lawfull 11. 203 Samson a type of Christ 11. 206 Samâ—… Christ is ever 9. 90 and 13. 112 Samuels name birth education priviledges 11. 219 c. Samuel a type of Christ 11. 224 Samuel not raised from the dead 11. 223 Sanctity externall to be added to internall purity 10. 67 Sanctifie how God or Christ or Man doth 2. 101 102 Sanctified none are by nature 2. 103 Sanctification and justification from Christ 9. 73 Sanctification imperfect 10. 7 Sanctified ones are perfected 10. 40 Sanctuary diverfly taken 8. 4 Sanctuary what it was â—… 4 14 Sarah her name and faith 11. 52 53 Saâ—…e variously taken 5. 42 Saviour what an one Jesus is 2. 73 Sawn asunder 11. 255 Scape-goate tipyfied Christ 9. 139 Scarlet-wool what it tipyfied 9. 103 Scepter of Christ 1. 111 Schooles See Seminaries Scourging Professors 11. 252 Scourge God doth ofâ—… 12. 40 42 Scoff See Reproach Scripture added to Scripture 1. 63 Scripture proofes 1. 46 63 77 Scripture why quoted without Chapter or Verse 2. 50 52 Scriptures testimony 2. 51 52 and 3. 74 Scripture instructions to be applied to all ages 3. 158. 13 68 Scriptures quoted in the very words thereof 3 74 Scripture circumstances observeable 4. 52 Scripture varied in the letter 1. 72 Scriptures foretold what Christ did 10. 21 Scripture for all in all ages 10. 43 Scripture in no part lost 11. 244 Scripture how the word of truth 11. 244 Scripture ought to be read and known 12. 94 Seales to be annexed to a Covenant made known 9. 100 Season See opportunity Seasonable succour 13. 164 Searcher of heart God is 4. 74 76 77 Security to be avoided 11. 133 Seducers have diverse doctrines 13. 114 Seed of Abraham Christ is 2. 161 162 Seed of beleevers blessed 11. 91 1â—…1 Seed of Isaak blessed 11. 92 Seek God 11. 24 Seek heaven How amiss how aright 11. 71 Self-Murther damnable 11. 204 205 Seminaries necessarie 7. 97 Sense of Scripture held though letter altered 1. 72 Seraphim 1. 84 Served God ought to be 12. 134 Serve God with fear 8. 1â—… 12. 136 Serve God allwaies 9 38 Service of God with preparation 9. 36 Service of God by whom to be performed 9 37 Serving God the end of redemption 9. 85 Serving God with reverence 12. 135 Servant Moses was 3. 51 Servant faithfull 3. 50 Servants Governours are 3. 51 52 Seven a number of perfection 4. 30 Seventy interpreters of the Hebrew Bible into Greek 1. 72 Set times God hath 11. 178 Shadows the types were 8. 12. and 10. 2 Shame 2. 108. See Ashamed Shame whereunto Christ was put 6. 42. and 12. 19
Shame despised by Christ 12. 21 Sâ—…edding of blood procures remission 9. 111 Sheep of Christ 13. 169 Sheeps properties 169 Shepherd Christ is 13. 166 Shepherd great 13. 168 Shepherds effects 13. 166 Shew-bread typified Christ 9. 13 Sight spirituall 2. 72 Sight of God makes sincere 13. 174 Sight of God beneficiall and honourable 12. 78 Signes 2. 31 32 Sin a filth and purged by Christ 1. 28 Sin hath degrees 2. 18. 3. 85 Sin how it appears horrible 3. 88 Sins of old punished warnings unto us 3. 89 Sins why registred 3. 90 Sin continued in the greater 3. 102 Sin deceitfull 3. 122 148 Sin is in justified persons 9. 131. and 107 Sin seen by God in justified persons 4. 78 Sin none in Christ 4. 91 Sin pardonable 5. 8 Sin See Pardon Sin put away by Christ 9. 131 Sin born by Christ 9. 1â—…9 Sin destroyed by Christs last comming 9. 144 Sin purged troubleth not 10. 5 Sin to be confessed 10. 7 8 Sin against evidence of the Spirit 10. 93 Sin may prove unpardonable 10. 94 Sin not pardoned bringeth damnation 10. 95 Sin the cause of Saints suffering 12. 27 Sincerity 3. 70 126 Singing commended 2. 115 Syon a type of the christian Church 12. 1â—…0 Sit how Christ doth in heaven 1. 31 Six daies why spent in creating 4. 31 Slâ—…th about grace 6. 81 Small things not to be despised 11. 57 Snuffers typified discipline 9. 10 Solitarinesse fit for communion with God 8. 19 Son-ship of Christ 1. 15. 3. 55 Son appointed of the Father 1. 16 Son of God variously taken 1. 47 Son of God begotten 1. 49 Son and Father the same essence 1. 51 Son and Father distinct persons 1. 52 Son of God how subject to the Father 1. 109 Son of Man 2. 54 Sons of Christ How known 2. 50 128 Sons of God subject to suffering 5. 47 Soul how attributed to God 10. 149 Soul-suffering of Christ 2. 76 Souls of men are of a spirituall substance 12. 110 Souls excellency above Angels 12. 110 Souls in heaven greater glory since Christ then before 8. 53 Souls perfection in heaven 12. 112 Souldiers to be succoured 7. 8 Speech why given 11. 70 Speciall relation betwixt God and his people 8. 67. and 11. 78 Spies lawfull 11. 186 Spirit resembled to oile 1. 119 Spirit in Christ above others 1. 123 Spirit for Christs divine nature 9. 77 Spirit diversly taken in Scripture 12. 110 Spirituall what it intendeth 7. 80 Sprinkling blood 11. 157 Sprinkling blood and water 9. 71 Sprinkling Christs blood 9. 72 Sprinkling the booke of the Covenant 9. 104 Sprinkling all the people 9. 105 Stability none here 13. 138 Standing what it implieth 1. 31 Stand not at a stay 6. 3 Stars are innumerable 11. 60 Stedfastnesse of Gods word and Law 2. 11 12 Stoning to death 11. 254 Strange tongues to be interpreted 7. 19 Strange phrases to be mollified 7. 55 Strange doctrines 13. 115 Strange Land 11. 44 Strangers Saints are 11. 68 Strong meat 5. 66 72 Study for heaven 4. 64 Subjection 2. 43 Subjection to Christ 2. 62 Substance preferred before circumstance 13. 189 Suffer word of exhortation 13. 18â—… Sufferings of Christ 2. 76 96 97. and 12. 17 Sufferings of Christ and his members moderated 2. 59 Sufferings of Saints glorious 2. 97 Sufferings make Christ and Saints conformable 2. 100 Suffering the portion of Gods Sons 5. 46 Sufferings of Saints short 10. 138 Sufferings of Jewes for religion 11. 244 Suffering of Saints for advantage 11. 250 Superiours command no warrant for evill 11. 130 Superiority in office may stand with equality in state 7. 41 Superstitious too sedulous 13. 120 Supper of the Lord. Principles about it 6. 15 Supports in trials 11. 243 Suretiship Gods oath is 6. 138 Surety Christ is and wherein 7. 93 Swearing is a kind of suretiship 6. 138 Swearing attributed to God 3. 114 115 and 6. 97 Swearing of God infallible 4. 26 And immutable 6. 140 Swear why God doth 7. 91 Swearing of God by himself 6. 98 Swearing God conforms himself to man 6. 115 Swear man may 6. 116 Swear lawfully 6. 117 Swearing severall kinds 6. 119 Swear by God alone 6. 120 Swear not by creatures 6. 123 Swear not things unlawfull 6. 124 Swear not falsly 6. 127 Swear not rashly 6. 128 Swearing a solemn rite 7. 91 Swear God did in ordaining Christ a Priest 7. 91 Sword The word like it 4. 71 Sword two edged 4. 71 T. TAble typified communion 9. 11 12 Tables of the Covenant 9. 30 Tables why of Stone 9. 30 Tabernacle a type of Christs body 8. 5 and 9. 55 Tabernacle who serve it 13 124 Tabernacles of Patriarchs 11. 46. See Tents Taste 2. 79 How Christ tasted death ibid. Tasting the heavenly giâ—…t 6. 33 Tasting the good word 6. 35 Tasting heavenly glory 6. 36 Teachers excellency requires hearers heed 2. 2 5 Teachers wisdome in disposing their matter 9. 33 Tears may sometimes be in vain 12. 96 Teares when acceptable 12. 96 Terrible God is 10. 15 Testament See New Testament or last will ratified by death 9. 93 Testament ratified inviolable 9. 94 Testament unjust anull 9. 94 Testaments how violated 2. 94 Testament See Covenant Testators generall intent to be observed 9. 94 Testimony See Witness Testimony of Scripture See Scripture Tempted how many wayes Christ was 2. 96 Tempted how far and why Christ was 2. 182 183 Tempted how any man may be 2. 185 Tempt God how a man doth and what the causes and effects thereof 3. 96 Tempted how Abraham was 11. 83 Tempted best are 11. 83 Temptations on the right hand dangerous 11. 256 Temporall blessings no sure evidence of Gods favour 3. 92 Temporall blessings not the only object of faith under the Law Tents of Patriarchs 11. 45 Tenths given to Melchisedeck 7. 16 Tenths how far due to other Ministers 7. 17 Tenths why given to Levites 7. 33 40 Tenths argue superiority 7. 33 Tenths paid by Levy in Abraham 7. 56 Therefore 1 117. 2. 2 Threats of God assuredly executed 3. 174 Throne of Christ 1. 106 110 Throne of grace 4. 94 Thrones Angels 1. 84 Time See Opportunity See Sâ—…t Timotheus 13. 185 Tithes See Tenths Titles before Epistles 1. 3 Tortures on Professors of truth 11. 245 Trading in sin 10. 89 Traditions how usefull 11. 244 Transitions usefull 8. 2 Translation of Enoch 11. 17 Transgression distinguished from disobedience 2. 14 Transgression punished 2. 15 16 17 12 127 Transubstantiation refuted 9 107 Trie See Tempt Trials See Afflictions Trials many and great Christians are subject unto 10. 120 123 125 Treasure what is 11. 143 True and tipycall opposed 8. 6 Truth to be granted to adversaries 9. 2 Truth received 10. 91 Trust in God 2. 119 Types were not the the truth nor to be rested in 4. 49 Types why instituted 4. 49 Types had their truths 4. 50 Types had their heavenly truths 8. 13. and 9. 115 117 122. Types in what cases rejected 4. 50. and
Trin. l. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In summam tulit sublimitatem Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exalto supra quam dici possit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In regia câ—…lorum sedet Iesus ad dextram Patris Tertul. de Resur â—…arn Of Christs being in Heaven as our Prince See Chap. 4. v. 14. §. 84. Verse 1 Verse 2. Verse 3. Verse 1. Verse 2. Verse 3. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Chap. 7. v. 22. §. 93. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6. 20. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Excellencies of Angels Too high esteem of Angels See more hereof on Ch. 2. § 44. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haereâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jure haeredi tario consequi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 4. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6. 3. * §. 46. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A testimony of Scripture a sound proof Difference between mans testimony and Gods How a negative proof holds See Chap. 7. v. 14. §. 76. 92. The emphasis of an interrogation See ver 14. §. 155. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui Dei filij nisi electi Angeli Greg. mag in loc a Venerunt Angeli Dei Orig. in loc Sancti Angeli qui sunt stabiles dâ—…ificati Harm in Ps. 88 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Filij Dei vel Angeli vel sancti intelligendâ—… sunt Hier. comment in Job 1. d See §. 15. Ille natus nos adoptati Ille ab aterno filius uni genitus per naturam nos a tempore facti per gratiam Aug. Enar. in Psa. 88. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aspice universas nationes c. si audes nega Prophet â—…um c. Tertul. adv Marcion lib. 3. Audacâ—…s est huâ—…e Psalmum interpretari velie post Petrum imò de eo sentire aliud quam in actibus Apostolick dixerit Petrus Hier. comment in Psa. 2. * Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Terminus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiph advers Haer. Ar. Haer. 69. §. 15. Generationum Filii enarrabilem existentem nemo novit c. â—…isi solus qui generavit Pater qui natus est Filius Iraen advers Haer. l. 2. c. 48. Revera magnum est mente concipere generationem quae non sit ex aliquo tempore sed aeterna est Aug. de Agon Christian. c. 16. a Unigenitum Filium de sua substantia genuit Pater Aug. Epist 66. b Gignit hypostasis Athan. Dialog 2. de Trin. Ex ipsa essentia Patris est genitus Chrysost. Hom. 2. in Heb. 1. Genuit de se alterum se. Genuit id quod ipse est Aug. Epist 66. Sic genuit ex se Filium ut totum quod in se erat esset maneret in Filio Chrysol Serm. 60. c Primogenitus ut ante omnia genitus Unigenitus ut solus ex Deo genitus Tertul. advers Prax. f In forma Dei aequalem esse Deo non ei rapinâ—… suit sed natura quoniam id nascendo sumpsit non superbieâ—…do praesumpsit Aug. ibid. Ubi â—…qualitas est ibi eâ—…dera natura unaq substantia Hier. l. 9. Comment in Quest. 28. d Quod dicit ego hodiè Deus Hâ—…ri Cras non habet sed semper Hodie habet Arnob. in Psa. 2. Aug. Enar. in Psal. 2. quo sempiternam generationem ut catholica sides pradicat Hier. in Psal. 2. Haymo in Psal. 2. Per hodiè aeternitatem intelligi voluit Zanch. de tribus Elob l. 2. c. 4. Mollerus praelect in Psal. 2. 8. allique Of this day See §. 58 c. e In Deo Patre Deo Filio si utriusque natura quaeratur uterque Deus nec magis magnus alter altero Deus Aug. Epist. 66. Lege plura ibid. Quem constat de Patre naturaliter genitum constat non aliud esse quam Deum Hic itaque de Ratre sempiternus existens unam tenâ—…it cum Deo Patre naturam c. Fulgent ad Trasim Reg. l. 3. c. 3. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Iustin Mart. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruffin Eccl. Hist. l. 1. c. 1 9. e Aliud non est â—…omousion quam quod dicit ego de Deo Patre exiviâ—… ego Pater unum sumus Ambr. de Fide contra Arr. c. 5. Epiph advers Haer. Art Haer. 69. §. 11. Pater alius a Filio dum alius qui generat alius qui generatur Tertul. advers Prax. Iustin. Mart. loc cit Tertul. advers Prax. Lact. de vera Sap. l. 4. c. 39. alijque â—…ater Filius Personarum sunt ab invicem proprietate distincti Aug. de Fide ad P. Diac. c. 1. Lege Fulâ—… ad Transim Reg. l. 3. c. 3. Generatio solius Patris propria ess Fulgent Res. 2. ad Ferrand Generatio non est voluntatis opus sed naturâ—… proprietas Cyril Thesau lib. 1. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiph. advers haeres Arriau haeres 69. §. 26. Non ficut in principio fecit Deus coelum terram ita in principio fecit Verbum sed in principio crat Verbum Aug. Ep. 69. Ille nunquam filius non fuit Nos tune Spiritum adoptionis accepâ—…mus quando credidimus in filium Dei Hier. Commeâ—… in Eph. 1. Non est natura silius sed arbitrio Det. Hier. Comment in Mat. 5. l. 1. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quod dictnm est hodie praesentis est temporis potest tamen secundum carnim hoc accipi dictum Chrys. Hom. 2. in Heb. 1. Ad Resurrectionem spectare videtur Amb. de Sacram. l. 3. c. 1. Ita Hilarius Theodorus Antioch Flaminius in Explan Psa. 2 Vatab. Annot. in Psa. 2. 7. Calvin Comm in Act. 13. 33. alijque plurimi Soleune logltimum manifestationis tempus Spiritus S. hic designat Calv Comment in Psa. 2. 7. Significat eum qui fuerat ab initio abscouditus in arcano Patris sinâ—… obscurè deinde sub lege adumbraâ—…us ex quo prodijâ—… cum clâ—…ris inâ—…ignibus cognitum fuisse Dei filium Vat. Annot. in Psal. 2. 7. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bodie Heri populus meus Mic. 2. â—… c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pulchre Pater dicit ad Filium Ego hodie genui te hoc est quando redemisti populum quando ad coeli regnum vocasti quando implesti voluntatem meam probasti meum te esse Filium Amb. de â—…cr l. 3. c. 1. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Many proofs of one point See ch 7. v. 15. §. 78. And ch 10. v. 15. §. 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cum Patre semper in Patre semper est
10. Of mens backwardness in seeking after holiness MAny that profess the true faith and have the word of God to be their instructor may be thought to be better instructed in the worth of spirituall matters then the aforesaid men of the world yet too many of these are too too backward in seeking after holiness It is the Lords charge to seek first the Kingdom of God and his righteousness Matth. 6. 33. to seek holiness before and above all other things But commonly it is the last thing which men seek after and with least care and diligence It is said of Manna that it was Angels food Psal. 78. 25. So delightsom it was so wholsom every way so excellent that if Angels had taken any food they would have eaten that food yet the Israelites after they had some while enjoyed it accounted it light bread and loathed it Num. 21. 5. Difficulty in obtaining holiness cannot justly be pretended For an especiall means tending thereunto is that word which is very nigh unto thee in thy mouth and in thy heart that thou maiest do it Deut. 30. 14. This is the Gospel even the word of faith which we preach Rom. 10. 8. Yet how little is this word regarded I may in this case say Wherefore is there a price in the hand of a fool to get holiness seeing he hath no heart to use it Prov. 17. 16. Were carefull to get holiness more would be holy then are and they that are in some measure holy would be more holy Many in this case shew what kinde of spirit they have even a fleshly carnall sluggish spirit a spirit that savoureth not the things of God §. 11. Of following after Holiness WE that are well instructed in this excellent property ought to stirre up our spirits and put forth our strength in following holiness This doth the Apostle intend in this phrase Follow holiness Heb. 12. 14. The Greek word translated Follow signifieth a pursuing of such as fly from one as Hunters and hounds follow the game if it be possible they will get it Seâ—… such before you and thus reason with your selves Shall instinct of nature stirre up unreasonable creatures to put forth their utmost power to get what they have a minde to and shall not reason much more put us on to get so fair a game as holiness is Or further set Hunters or Runners in a race before you and thus say to your souls Shall reason put on naturall men to strive in worldly things for the mastery and shall not Religion Grace Spirituall understanding and a good conscience put us on to give all diligence for attaining this prize of holiness They do it to obtain a corruptible crown but we an incorruptible 1 Cor. 9. 25. §. 12. Of Directions to be Holy THat we may be such holy brethren as are here set down 1. Be well informed in the nature of holiness For superstition hypocriste yea and idolatry it self make pretence of holiness If the mark be mistaken the more pains we take and diligence we use the further we shall be off from it The faster a traveller goes in a wrong way the farther he may be from the place to which he desires to go The Jews being ignorant of Gods righteousness and going about to establish their own righteousness were farthest off from true holiness See § 6. of the holiness here meant 2. Cleanse your selves froâ—… all filthiness of the flesh and spirit Thus may you perfect holiness in the fear of God 2 Cor. 7. 1. It is a course which all of all sorts observe for perfecting of a thing namely first to remove the impediments thus Physitians purge our peccant humours Chirurgians draw out festring matter Husbanâ—…men sâ—…ack up broom briars thorns and all noisom weeds Every man 〈◊〉 striveth so the mastery is temperate in all things 1 Cor. 9. 25. In this respect that which Pâ—…sophers hold of privation may prove true that there must be a privation of one form before there can be an induction of another This is the constant doctrine of the Scripture Break up your fallow ground and sow not among thorns Jer. 4. 3. Wash ye make you clean put away the evil of your doings Isa. 1. 16. Put off the old man which is corrupt according to the deceitfull lusts Eph. 4. 22. Except we take this course all our labour after holiness will be in vain 3. Have speciall care of your company Avoid the society of unholy ones Associate thy self with holy ones that in you may be accomplished this Proverb Birds of a feather will fly together Depart from me you evil doers for I will keep the Commandments of my God Psal. 119. 115. he implies thereby that while he kept company with them he could not keep Gods Commandments All his delight was in the Saints Psal. 16. 3. That this means is very powerfull is evident by these Proverbs He that walketh with wise men shall be wise Prov. 13. 20. With an evil man thou shalt not go least thou learn his waies Prov. 22. 24 25. 4. Be conscionable and constant in using such means as God hath sanctified for attaining holiness For God will be found in his own way He communicated grace in and by the means which himself hath ordained for that end He hath in much wisdom ordered them and he will not suffer his wisdom to be crossed by mans foolish conceit The means are 1. Publique 2. Private 3. Secret 1. Publique means are the Word and Sacraments By the Word faith and repentance are wrought and increased In these the two kindes of holiness Justification and Sanctification consist By the Sacraments the same graces are ratified and sealed Circumcision was a seal of the righteousness of the faith which Abraham had Rom. 4. 11. Baptism was also a seal of repentance Act. 2. 38. 2. Private means are Reading Gods Word Deut. 17. 19. Act. 8. 28 17. 11. and holy conference Deut. 6. 7. 1 Thess. 5. 11. Luke 24. 32. 3. Secret means are 1. Examination of ones self Psal. 4. 4. 1 Cor. 11. 28. By this one may know his spirituall estate 2. Meditation Psal. 1. 2. 119 15 97. This must be on Gods Word and Works of mercy and judgement on our selves and others This will keep out evil thoughts and fill our minde with good thoughts 5. Be instant and constant in Prayer and that for the holy Spirit which is promised to those that ask him Luke 11. 13. This Spirit it is which makes us Holy 6. Be patient under crosses For God doth chasten his that they might be â—…takers of his holiness Heb. 12. 10. See more hereof in that place §. 13. Of Saints Calling THe Apostles good opinion of these Hebrews is further manifested under this phrase Partakers of the heavenly calling The Originall Verb signifieth to call on by voice When Christ said to his Disciples Follow me he called them Matth. 4. 19 21. This word Call is in Scripture
used diversly As 1. To give a reall being to a thing Rom. 4. 17. 2. To manifest a thing to be as it is Luke 1. 32 35. 3. To acknowledge one See Chap. 2. § 107. 4. To give a name to one whereby he is distinguished from others Mat. 1. 25. 5. To depute to a Function and that both extraordinary Rom. 1. 1. and ordinary Heb. 5. 4. Rom. 10 15. How shall they preach except they be sent that is called 6. To set in a condition or state of life 1 Cor. 7. 17 20. 7. To turn one to the true Religion 1 Cor. 1. 24. This is the calling here intended The Greek word here translated calling is eleven times used in the New Testament and only once put for a civil condition of life 1 Cor. 7. 20. In all the other places it is used in a spirituall sense and setteth out the alteration of a mans naturall condition which is a translation or bringing him out of Satans dominion unto Gods Kingdom 1 Thess. 2. 12. This an Apostle doth thus express God hath called you out of darkness into his marvellous light 1 Pet. 2. 9. By darkness he meaneth that wofull and miserable estate wherein by nature men lie under the Prince of darkness in the darkness of errour and iniquity subject to utter darkness By light he meaneth the sweet and comfortable light of grace and the eternall light of glory This is stiled a calling because it is effected by the call of God The call of God is twofold 1. Outward by the Ministry of the word and that in a double respect One on Gods part only in offering the means as when he sent forth his servants to call them that were bidden to the wedding and they would not come Matth. 22. 3. The other on mans part also by an outward yielding to the call as he that came to the wedding and had not on a wedding garment Matth. 22. 11. In the former respect all that hear the sound of the Gospel are called In the later respect all hypocrites that live in the Church and profess the faith are called as Cain Ham Saul Iudas Demas Ananias Sapphira and sundry others 2. Inward by the operation of the Spirit who inwardly stirres up mens spirits heartily to accept Gods gracious invitation and so to attend to Gods Word as they do truly and savingly beleeve Thus was Lydia called Act. 16. 14. Of this calling therefore there are two parts 1. Gods invitation 2. Mans acceptation I call unto them saith the Lord they stand up together Isa. 48. 13. This is that calling which makes a link of the golden chain that reacheth from Predestination to Glorification Rom. 8. 30. These are they who are said to be with Christ being called and chosen and faithfull Rev. 17. 14. The outward calling may make men members of a visible Church yet it is an aggravation of their just damnation Matth. 11. 22 24. The inward calling wrought by Gods Spirit makes men members of the invisible Church and is the means of their eternall salvation For all things work together for their good Rom. 8. 28 c. This is the Calling here intended and it is proper and peculiar to such as are indeed holy brethren called to be Saints Rom. 1. 7. 1 Cor. 1. 2. Such were they to whom the Apostle said Ye see YOUR calling 1 Cor. 1. 26. Make YOUR calling sure 2 Pet. 1. 10. These by an excellency are styled The called §. 14. Of the Causes and Effects of Saints Calling 1. THe principall Author of the foresaid Calling is God 1 Thess. 2. 12. The Father in reference to whom this calling is styled HIS calling Eph. 1. 17 18. Sonne who came to call sinners Matth. 9. 13. and the Holy Ghost who worketh in us the graces whereby we yield to the call 1 Cor. 12. 2 c. 2. The procuring cause is Gods free grace and rich mercy For he hath called us with an holy calling not according to our works but according to his own purpose and grace 2 Tim. 1. 9. Men before their calling are dead in sinne Eph. 2. 1. and were alienated from the life of God Eph. 4. 18. If God of his meer mercy and free grace did not call them they would not they could not turn to him Men at their first calling are meer patients They have not such ears as can hear Gods call nor such eyes as can see the excellency of that calling nor such feet as can carry them to him that cals nor such hands as can receive the good things that are offered by that calling It is God that openeth ears enlighteneth eyes and enableth other parts to employ aright their distinct Functions toward the effecting of this great work It is God which worketh in you both to will and to do Phil. 2. 13. God first puts life into them that are dead and then affords continuall assisting grace for persisting and persevering in that Christian course whereunto they are called 3. The instrumental causes which God useth for the effecting this great work are Ministers of his Word These are those Servants whom he sends forth to call men Mat. 22. 3. By their preaching of the Word both that wofull estate wherein men lie by nature is discovered and also that excellent and blessed estate whereunto they are called is made known The former is ordinarily done by preaching Law whereby is the knowledge of sin Rom. 3. 20. and 7. 7. Hence ariseth sight and sense of sin grief horrour and despair for the same The latter by preaching the Gospel which is the power of God unto Salvation to every one that beleeveth Rom. 1. 16. yea Faith cometh by hearing the Gospel Rom. 10. 17. 4. The highest and chiefest end of Saints calling is the glory of Gods grace and mercy God would make known the riches of his glory on the vessels of mercy even us whom he hath called Rom. 9. 23 24. The subordinate end is in reference to man and that to make him partakers of grace here Gal. 1. 6. and of glory hereafter 1 Pet. 5. 10. 5. The effects of this calling are Faith and Repentance the Understanding being enlightned by Gods Word about the misery of mans natural condition and happinesse of his renewed estate and the Will being by Gods Spirit made inclinable and ready to receive that good that is made known in the Gospel by faith resteth on Christ for pardon of sinne and reconciliation with God and then sets himself to change his former course of life by breaking off his former iniquities and by conforming himself to the image of him that hath called him in holinesse and righteousnesse §. 15. Of the Heavenly Calling THe calling of Saints is here commended unto us by this attribute heavenly The Greek word is a compound and hath reference to the highest heaven where the Throne of God is and where Christ now is in his