Translations had inserted it To the second exception that the Psalmist maketh no mention of Christ in that Psalm I answer three things 1. That the three Persons in sacred Trinity are one in essence minde will and work Ioh. 5. 17 19 20. What the one doth the other also doth So as the same act may be applied to any one of them 2. Wheresoever mention is made of any act of God in reference to a creature It is most properly the act of the Son For the Father doth all by the Son In particular by him he made the worlds V. 2. 3. The Kingdom of Christ is expresly described in the latter part of the Psalm v. 12. c. and that for the comfort of the Church to support her in her great distresse being much overwhelmed with sore affliction by reason of the Babylonish captivity To exemplifie this in a few particulars Who had mercy on Zion Who built up Zion Was it not the Lord Christ Whose name do the converted Gentiles fear Whom do the Kingdomes serve Is it not the Lord Christ Psa. 102. 13 15 16 22. It is therefore evident that this Text as the former were is most fitly applied to Christ. The Apostle had before v. 2. said that God by the Sonne made the worlds Here to shew that the Sonne was not as Arius taught an instrument or Minister in that great work but the principall Authour He doth in speciall thus apply it to the Sonne Thou Lord in the beginning hast laid c. The first particle AND hath reference to the first clause of the 8. verse namely to these words Unto the Sonne he saith Which words are here understood as if he repeated them again And unto the Sonne he saith Thou Lord c. Unto the Sonne there he saith Thy Throne c. AND Unto the Sonne here he saith Thou Lord c. There is the same Authour of that and this testimony The Greek word Lord is apparently of the Vocative case and further declared to be by an Apostrophe directed to the Lord by this particle of the Second Person THOU See § 106. §. 128. Of the Title Lord applied to Christ. THe Greek word translated LORD being applied to God is ordinarily put for Iehovah which is the most proper name of God and never attributed to any but to the true God True it is that in the Hebrew there is another name of God which is translated Lord and ofttimes attributed to man as Gen. 18. 12. and 45. 8. yet usually this name when it is put for God is pointed with such pricks or vowels as Iehovah is and with these points it is never attributed to any but to God In this Text the Title Lord is without question the interpretation of Iehovah For the Title Iehovah is in that Psalm seven times used as v. 1. 12 15 16 19 21 23. and once Iah V. 18. which is an abbreviation of Iehovah Wherefore the Title Lord doth here intend Iehovah and being applied to Christ setteth out his divine nature and declareth him to be true God even that God who hath his being of himself and ever continueth of and by himself the eternall and immutable God even He which is which was and which is to come Rev. 1. 4. The Lord that changeth not Mal. 3. 6. Who in regard of his self-existency giveth to himself this Title I am that I am and also this I am Exod. 3. 14. Thus this Title Lord in relation to Iehovah giveth further proof of the true and proper Divinity of Christ. To Christ by an excellency and property is this Title Lord frequently attributed David long before Christs incarnation in the Spirit called him Lord Mat. 22. 43. The Angel that brought the first news of his birth stiles him Christ the Lord Luk. 2. 11. Both his Disciples and others in his life so called him After his resurrection when he was discerned by Iohn Iohn said to Peter of him It is the Lord Joh. 21. 7. Christ himself thus saith Ye call me Lord and ye say well for so I am Joh. 13. 13. It was usuall with the Apostles in their Epistles thus to stile him the Lord Iesus Rom. 1. 8. And he is said to be the one Lord Iesus Christ 1 Cor. 8. 6. A Prophetesse called him Lord anon after he was conceived even while he was in his mothers womb Luke 1. 43. Christ is Lord in sundry respects 1. As God In regard of his divine nature God said I am the Lord Exo 6. 2. 2. As the Sonne of God In regard of his Person For of the Sonne in relation to the Father it is said The Lord rained fire from the Lord Gen. 19. 24. 3. As God-man In regard of the hypostaticall union of Christs two Natures in one person Thus saith Thomas to Christ on earth My Lord and my God Joh. 20. 28. 4. As King of the Church In regard of that authority and dignity whereunto God hath advanced him I have set my King upon my holy Hill of Sion saith the Father to his Sonne Psa. 2. 6. God hath made him both Lord and Christ Act. 2. 36. On these grounds divine worship hath been yeelded unto him on earth as unto the Lord In his Infancy Mat. 1. 11. In his Man-age Mat. 8. 2. After his Resurrection Mat. 28. 9. In the time of his Ascention Luke 24. 52. And now also Christ being in heaven and sitting as Lord on his Throne is worshiped Rev. 4. 10. 5. 14. Thus he is still and ever shall be worshipped as the true Lord by his Church Answerably all other divine respect is to be yeelded to him He is to loved with all the soul with all the heart with all the minde and with all the strength Accordingly is he to be feared admired adored called upon beleeved in served obeyed subjected unto praised for all things in all things glorified preferred before all advanced above all and every way esteemed as a Lord even our Lord the most high supream Soveraign over all §. 129 Of Christs Eternity THE Eternity of this Lord is further set out in this phrase In the beginning namely in the beginning of time so as that which was before that beginning was without beginning properly eternall Thus is the eternity of God manifested in the very first word of the holy Bible Gen. 1. 1. and the eternity also of the Son of God Ioh. 1. 1. He that in the beginning laid the foundation of the earth was before that foundation was laid and before that beginning In that respect saith the Sonne of God of himself The Lord possessed me in the beginning of his way before his works of old I was set up from everlasting from the beginning or ever the earth was c. Pro. 8. 22 23. c. As the eternity of the Creator is by this phrase in the beginning intended so the plain contrary concerning creatures is expressed Creatures being
Naaman did 2 King 5. 15. Or rather as the tenth Leper did tâ—…rn back and glorifie God Luke 17. 15. Let us return all the praise and glory of all the beauty we have to Christ and not arrogate any thing to our selves but with humble thankfulness say By the grace of God I am what I am 1 Cor. 15 10. and thus I live yet not I but Christ liveth in me Gal. 2. 20. §. 50. Of a faithfull servant Verse 5. And Moses verily was faithfull in all his house as a servant for a testimony of those things which were to be spoken after Verse 6. But Christ as a Sonne over his own house whose house are we if we hold fast the confidence and the rejoycing of the hope firm unto the end THe second Metaphor or comparison whereby the excellency of Christ above Moses is set forth is in these two verses It is taken from the difference betwixt a sonne who is heir and Lord of an house and a servant who is only a minister therein The Argument may be thus framed A sonne ruling over his own house is more excellent then a servant therein But Christ is such a Sonne and Moses was such a servant Therefore Christ is more excellent then Moses The Proposition is taken for grant as a truth most evident and clear Both the parts of the assumption are largely exemplified The later part first in the 5th ver Then the former part in the 6th ver I will follow the Apostles order and begin with the exemplification of Moses inferiority which is set down in three particulars 1. Moses was a servant but Christ the Sonne 2. The house where Moses was was anothers but the house was Christs â—…wn 3. Moses was only in the house but Christ was over the house That this point might be the better heeded the Apostle sets it down with this note of asseveration verily The conjunction is that which is ordinarily used to confirm a point and it implieth that the matter here set down is a matter of moment and in that respect the more to be regarded That which before he had said of Moses being faithfull in all his house is here again repeated because it is a matter very observable and because it addeth much to the commendation of Moses For that condition of Moses that he was a servant may seem to be a matter of abasement but this that he was a faithfull servant much honoureth him And the joyning of his faithfulness with his condition of being a servant sheweth one reason of his faithfulness even because he was a servant and withall it sheweth a speciall duty of a servant which is to be faithfull Matth. 24. 41. 25. 21. 1. That trust that is reposed in servants requires that they be faithfull It is a matter of great consequence to be faithfull in the trust that is reposed in one and it deserveth much commendation and procures also remuneration Matth. 25. 21 23. But on the contrary it is a great crime yea and a great aggravation of ones fault to fail trust 2. Servants are to give an account of that with which they are trusted Do ye not remember what the Lord said to his steward who was his servant Give an account of thy stewardship Luk. 16. 2. Were not all the servants to whom talents weâ—… committed called to an account It is expresly said that the Lord reckoned 〈◊〉 them He reckoned both with the faithfull and unfaithfull Mâ—… 25. 17 c. Weâ—… mark the issue that followed upon that reckoning both in relation 〈◊〉 faithfull and also to the unfaithfull servants O consider this all ye that are Gods servants whether Magistrates in the Commonwealth or Ministers in the Church or appointed to any other function by God Be faithfull as a servant §. 51. Of this particle AS and this epithete Servant THe first difference here expressed betwixt Moses and Christ is that Moses was a servant The manner of expressing this point by this note of similitude AS doth 〈◊〉 here intend a meer likeness as if he had not been indeed a true proper servant but a servant only in some resemblance and properties appertaining to a servant But it rather importeth a clear manifestation of what he was As he was indeed servant and knew himself to be a servant so he manifested himself to be one 〈◊〉 his faithfull service and other properties of a good servant He carried himself 〈◊〉 his place as a servant not as a Lord. Thus this very particle AS is used for the manifestation and demonstration of the reality of a thing in this phrase We beâ—… his glory the glory AS of the only begotten of the Father Joh. 1. 14. Moses was truly and properly a servant in relation to God whose servants all are Psal. 119 91. Especially Saints of what rank or degree soever they be See more hereof â—… the Saints Sacrifice on Psal. 116. v. 16. § 99. The originall word here translated servant carrieth an especiall emphâ—… Throughout the whole New Testament I finde it no where else but here 〈◊〉 used but in other Authors frequently It setteth out such an one as is officiâ—… desirous to please his Master ready to do his duty and that willingly There 〈◊〉 a Verb of the same kinde that signifieth to seek to please §. 52. Of Moses being a servant MOses was the chief Governour over the people yet in reference to Goâ—… servant So God calleth him Num. 12. 7 8. So he styleth himself Exâ—… 10. So do others call him Deut. 34. 5. Iosh. 1. 1. This title in sacred Scriptures given to no one man more frequently then to Moses The authority and dignity which he had was not from himself For there is 〈◊〉 power but of God Rom. 13. 1. It was the Lord that said unto him Thou shalt he â—…stead of God Exod. 4. 16. All the power that men have is subordinate They who are over others 〈◊〉 themselves under authority Mat. 8. 9. And they have a Lord to whom they arâ—… give an account Luk. 16. 2. Moses made a twofold use hereof One in reference to God Another in â—…rence to the people In reference to God 1. Upon all occasions he testified a reverent respect to his Divine Maâ—… When God made known himself unto him He hid his face for he was 〈◊〉 to look upon God Exod. 3. 6. 2. He earnestly desired an evidence of Gods favour If now I have for grace in thy sight O Lord let my Lord I pray thee go amongst us Exod. 34â—… 3. He was ready to obey cheerfully sincerely as one who was to give 〈◊〉 count Heb. 11. 26 27. 4. He preferred the glory of his Lord even to his own glory and salvâ—… Exod. 32. 10 32. 2. In reference to the people he was as a servant in that he was 1. Meek and humble He was not like that servant who smote his fellâ—… sâ—…vants Matth. 4. 29. It is testified that Moses
Ely 1 Sam. 2. 11. and 3. 1. There he manifested his obedience 1. To his Parents by a abiding in that place and calling wherein they setled him 2. To his tutor or Master to whom he was by his Parents committed as is intended under this phrase He ministred before Ely 1 Sam. 3. 1. This is further confirmed by his readiness to run again and again and that in the night time when he supposed that Ely had called him and by declaring the whole message which he had received from the Lord to Ely upon his charge 1 Sam. 3. 18. A worthy pattern this is for such as are under Authority When he came to riper years he became a Prophet and a Iudge As a Prophet he was faithfull 1 Sam. 3. 20. This is an especial property of a good Prophet 1 Cor. 4. 〈◊〉 His faithfulness was manifested two wayes 1. In declaring Gods minde to the people 2. In putting up the peoples desire unto God which was by prayer wherein he was very powerfull Ier. 15. 1. Psal. 99. 6. He took a right course to make his prayer available for the people for 1. He brought the people together to joyn with him in publick prayer 2. He fitted them to that publick duty by calling them to forsake their sins 3. He caused them deeply to humble themselves and to pour out their Souls before God In which respect they are said to draw water and pour it out before the Lord. 4. He brought them further to sanctifie and enlarge their humiliation by fasting 1 Sam. 7. 3 4 c. 5. He promiseth to pray for the people himself and acknowledgeth it a sin to omit that duty 1 Sam. 12. 23. 6. His own prayer was so powerfull as thereby he did not onely obtain preservation from enemies but also such extraordinary thunder as scattered the enemies 1 Sam. 7. 10. The other function whereby Samuel's life in his elder years is set out respecteth his government as he was a Judge Hereof two things are especially recorded 1. His sedulity 2. His integrity To these two heads may all things becoming a good Governour be referred Either of these without the other makes ones government very defective and faulty Let a Governour take indefatigable pains yet if he be corrupt his pains may prove the more pernicious Let him be upright if he be negligent and idle 〈◊〉 is the glory of his uprightness But if both concur much may be expeâ—… from the government of such a one for much will be performed thereby 〈◊〉 by Samuel in whom both concurred This testified his diligence that he stayed not at his own house for all the peoâ—… come thither for judgement but he went from place to place He had 〈◊〉 yearly progresse and circuit not for his own pleasure but for his peoples 〈◊〉 and good The places whither he went in his yearly circute were Bethel 〈◊〉 Gilgal and Mizpeh 1 Sam. 7. 16. all of them in the utmost wastes of 〈◊〉 Concerning his incorruptness he challengeth all the people if any way they 〈◊〉 impeach him But they were so far from that as they bare publick witâ—… to his integrity O that Christian Magistrates would set Samuel as a pattern before them in 〈◊〉 and integrity §. 222. Of Samuel's crosses IT could not be but that Samuel living and ruling in such evil times as he 〈◊〉 should meet with many crosses Among them two are most observable 〈◊〉 in the beginning the other toward the end of his government 〈◊〉 began with one of the most lamentable Tragedies that had befallen 〈◊〉 State since they were setled in Canaan Israel was twice smitten before their 〈◊〉 Once about 4000 men were slain and at another time 3000 and 〈◊〉 the Ark of God was taken and the Priests that carried it were slain 〈◊〉 dismal was this news as old Ely who then was Judge and whom Samuel 〈◊〉 at the first news thereof fell from off his seat backward and brake his 〈◊〉 Such an enterance into the government could not be but a heavy crosse 〈◊〉 〈◊〉 who was their governour The other cross about the end of his goverment was his rejection aggreâ—… by the quarrel which was picked to collâ—…ur the same that it was his sons 〈◊〉 governing 1 Sam. 8. 5. To reject him whom God had chosen and setled for a Judge over his people 〈◊〉 not be but an heavy crosse to that good old man and that two wayes 1. In regard of himself who was much disgraced hereby 2. In regard of the people who herein manifested a tumultuous minde against God and provoked him to give him a King in anger Hos. 13. 1â—… 〈◊〉 that they should lay the cause thereof on him and his Sons must needs 〈◊〉 more pierce his Soul therefore it is said that it pleased him 1 Sam. 8. 6. True it is that his Sons were corrupt Judges but must the Father be rejected 〈◊〉 this was a remedy worse than the malady Though it be said that he made his Sons Iudges over Israel yet doth not that phrase intend that he gave over the whole government to them much lesse that 〈◊〉 justified them in their male-government The people might have made their complaint to him for redress vvhich if he had refused or neglected to do they might have had some more colour for what they did The advantage vvhich the people took at Samuels Sons ill government sheweth what pious Parents may suffer for their impious Children This was before manifested in Elies case §. 223. Of blessings conferred on Samuel THe blessings conferr'd on Samuel were many and great as 1. His extraordinary birth He vvas a Childe of prayer and after an especial manner given of God 2. Gods Son appearing unto him even vvhen he was a Childe 3. His high advancement to be a Prophet and a Judge 4. Gods continual abode vvith him and fulfilling his Prophesie 1 Sam. 3. 19. 5. Gods hearing his prayers 6. Gods blessing his government with the conversion of his people and confusion of his enemies 1 Sam. 7. 3 c. 7. Gods associating himself with him when he was rejected 1 Sam. 8. 7. 8. Gods sealing up his integrity by a visible sign vvhereby the people vvere brought to see their sin 1 Sam. 12. 18 19. 9. The esteem wherein both King and people had him even after Saul was made King 1 Sam. 11. 7. 10. The fulnesse of dayes vvhereto he attained 1 Sam. 8. 1. and 28. 14. 11. An honourable funeral 1 Sam. 25. 1. 12. Resting after his death This I do the rather note in opposition to that Popish position of Samuels being raised by a vvoman that had a familiar spirit 1 Sam. 28. 11 12 c. For quietly to rest after death is a common priviledge of all Saints True it is that the bodies of the best may be taken out of the grave and may be hurried up and down but the question here is concerning the Soul vvhich animated the body
mention of an Epistle which St Paul wrote to them to whom he himself wrote his Epistles who were Hebrews 1 Pet. 1. 1. 2 Pet. 3. 1. These proofs of the Divine Authority of this Epistle shew how justly it is accounted Canonical as it hath been in all ages of the Church for where Catalogues of Canonical Scriptures have been made this Epistle hath been put into the number and they have been accounted Hereticks that have denied it to be Canonical §. 2. Of the Excellency of this Epistle ADmirable is the Excellency of every part of sacred Scripture which savoureth of more then an humane spirit And this Epistle hath sundry Excellencies which in a peculiar manner do commend it unto us As 1. The Mysteries couched therein The greatest and profoundest Mysteries of our Christian Religion are therein propounded concerning God the Father Son and holy Ghost Concerning the Natures Person and Offices of Christ Concerning the sufficiency of Christs Sacrifice and efficacy of his Intercession Concerning the excellency of the New Covenant Concerning the life of Faith and concerning the priviledge of these later times c. 2. The variety of Histories therein recollected We have in it a rehearsal of most of the memorable Histories from the beginning of the world to the last Age thereof and not only of such as are registred in holy Writ but also of such as fell out since the Prophets ceased to record any 3. Explication of legal Types and Application of them to their distinct Truths No other book is herein comparable to this Epistle 4. Confutation of Heresies It may be termed the Maul of Popery which is a Mass of Heresies Popish Heresies are most against the Offices of Christ Especially against his Priesthood Those Heresies are so fully met withall in this Epistle as if it had been written sine Popery began God fore-seeing what poisonous heresies would be broached prepared this Antidote against them 5. The pithy Perswasions unto all holiness and new obedience the powerfull Encouragements to constancy and perseverance the dreadfull Denunciations against Apostasie and Impenitency the sweet Consolations to such as for Christs sake endure the Cross which are here and there thorowout in this Epistle mixed Thus much in general to commend this Epistle unto us The Title thereof is next to be considered §. 3. Of the Title THE EPISTLE OF PAUL THE APOSTLE TO THE HEBREWS IT is not probable that this Title was set down by the first Pen-man of this Epistle For he might as well have premised his usual inscription with his Name and Calling which Apostles do in all other their Epistles as have prefixed the foresaid Title Titles before the Apostles Epistles and Subscriptions after them are not accounted Canonical as the Epistles themselves but supposed to be added by some that afterwards did transcribe the Epistles For there are gross mistakings and palpable errours in many of them And though some of them may hit the mark and declare the truth yet doth it not thereupon follow that they are Canonical Although every thing that is Canonical be most true yet every truth is not Canonical For that only is accounted Canonical which was given by inspiration of God Titles therefore and Superscriptions added to the Epistles of Apostles are no sufficient grounds of Doctrine nor may Articles of Faith or Rules for life be founded on them yet they give some light to the matter and may be handled by way of Preface As for the Title of this Epistle no just exception can be taken against it Every Particle therein is undoubtedly most true It plainly demonstrates both the Parties and the Means of the Authors declaring his minde The Parties are 1. The Pen-man or Author 2. The People to whom it was in special directed The Author is described 1. By his Name Paul 2. By his Calling The Apostle The People are described by their Parentage Hebrews The Means is by way of writing a Letter The Epistle §. 4. Of the Author of this Epistle THe proofs before produced for the Divine Authority of this Epistle give evidence that an Apostle or some other extraordinary Minister immediately inspired and infallibly insisted by the divine Spirit was the Author of it Some have supposed it to be written by Luke the Evangelist or by Clemens some by Apollos whose learning and eloquence joyned with great piety is much commended who also in speciall is said to have mightily convinced the Iews Acts 18. 24 25 28. But the evidences following do more then probably evince that Paul the Apostle was the Author of this Epistle 1. The Aucient Greek Churches accounted it to be St Pauls and thereupon prefixed this Title before it The Epistle of Paul c. And in the Catalogue of St Pauls Epistles this is reckoned up whereupon there are said to be fourteen Epistles of St Paul 2. Both Matter and Manner of penning this Epistle is agreeable to St Pauls other Epistles 3. That which St Paul stileth his token in every Epistle 2 Thes. 3. 17. is also in the close of this Epistle thus set down Grace be with you all Amen Indeed in most of his Epistles he stiles it the grace of Iesus Christ yet in both his Epistles to Timothy and to Titus it is as here 4. The mention which is made of Timothy who was St Pauls associate of whom he oft makes mention in his other Epistles and gives the same Epithete to him that is here our brother Timothy Compare with Heb. 13. 23. 2 Cor. 1. 1. Philem. v. 1. To shew that that very Paul is here meant who was immediately called by Iesus Christ and infallibly assisted by his Spirit he is described by his extraordinary function The Apostle Hereof see Chap. 3. v. 1. Thus much of the Author Objections made against this Pen-man of this Epistle are answered in their due places See Chap. 2. § 27. §. 5. Of the Hebrewes THe People to whom in speciall the Apostle directed this Epistle are stiled Hebrewes whereby that Nation which descended from Abraham is meant This Title Hebrewes is oft used in the old and new Testament It was first given to Abraham himself Gen. 14. 13. Then to Ioseph when he was a servant in Egypt Gen. 39. 14 17. Afterwards to all that stock Gen. 40. 15. Exod. 2. 6. 1 Sam. 4. 6 9. Acts 6. 1. Phil. 3. 5. Abraham the father of this people was stiled an Hebrew in two especiall respects 1. Because he came from Heber who was pronepos the third from Shem Gen. 11. 10. 14 25. Shem after the world was divided to the sonnes of Noah was the first father of the blessed Seed Gen. 9. 26. After that the whole world began again to fall from God and rebelliously conspired to build a Tower that might keep them safe from another flood so as God to hinder that work confounded their Languages but Heber separated himself from that
c. Prov. 8. 23 24 25. In this sense he was called the first-born Col. 1. 15. First-born because he was begotten before all things and only-begotten because he alone was properly begotten of God Some of the ancient Fathers and later Divines do in this sense take this word hodiè to day For it signifieth the present time and in divine things there is a continuall presence or presentness as I may so speak neither is there any thing past as if it ceased to be or to come as if it were not yet or as if there had been a time when it was not The Greek word whereby eternity is set out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. l. 1. ds Coelo signifieth a continual being of things 5. God the Fathers begetting his Sonne manifesteth an equality of Father and Sonne For if the nature of both be enquired after it will hereby be found to be God and not one greater then another This also did the Sonne receive of the Father He did not beget him equal and then add to him when he was begotten equality but in begetting him he made him equal For being in the form of God to be equal with God was no robbery Phil. 2. 6. but nature because he obtained it by being begotten he did not usurp it by a proud advancing of himself Where equality is there is the same nature and one substance §. 51. Of the Fathers and Sons one and the same essence THe Fathers begetting of the Son giveth evidence to the two great mysteries of our Christian Faith which were implied under these two Metaphors Brightness of his glory and expresse image of his Person The two Mysteries are these 1. The Son is of the same Essence with the Father 2. The Son is a distinct Person from the Father For the first To beget doth in generall imply a communicating of his essence that begetteth to him that is begotten But the speciall begetting here intended declareth a communicating of the whole essence Hence by undeniable consequence it followeth that the begotten Son of God is of the same essence with the Father To make this mystery the more clear the Greek Church used a compound Greek word which signifieth consubstantiall or of the same essence A word which hath been used by the ancientest Fathers and put into the Nâ—…cene Creed which was ratified by the subscription of 318. Bishops there assembled and thus translated in our English Liturgy of one substance with the Father All the places that set out the Unity of the Father and the Son such as these I came forth from the Father Joh. 16. 28. I and my Father are one Joh. 10. 30. and all the places that stile the Son GOD give proof hereunto So do the divine incommunicable properties attributed to the Son as Eternity Isa. 9. 6. Col. 1. 17. Ubiquity Matt. 18. 20. 28. 20. Omnipotency Phil. 3. 21. Immutability Heb. 1. 12. Omniscience Joh. 1. 48. 21. 17. The like may be said of divine effects done by the Son as Creation Joh. 1. 3. Sustentation Col. 1. 17. Miracles Joh. 15. 24. Remitting sin Mat. 9. 6. Quickening the dead in sin Joh. 5. 21. Raising himself Rom. 1. 4. Raising others Joh. 5. 28 29. §. 52. Of the Father and the Son distinct Persons THe other mystery is this The Son is a distinct Person from the Father These two Relative considerations Beget Begotten necessarily imply a distinction It hath been before shewed that the distinction is not in nature essence or substance therefore the Fathers have of old used this word Person to shew wherein the distinction consisteth Of this word Person see § 21. That the Son is a Person or subsistence is evident by these phrases in Scripture which give him a particular and proper subsistence as this Title I am which Christ applieth to himself Ioh. 8. 58. And this the Son hath life in himself Joh. 5. 26. And this What thing soever the Father doth these also doth the Son likewise Joh. 5. 19. and many the liâ—…e That the Person of the Son is distinct from the Person of the Father is manifest by these correlative Titles Father Son and correlative Actions beget begotten and such Phrases as these The Word was with God Joh. 1. 1. The Son is in the bosome of the Father Joh. 1. 18. I came forth from the Father Joh. 16. 28. And such as seâ—… out their distinct order and manner of working as God made the worlds by the Son ver 2. He hath chosen us in him Eph. 1. 4. The Lord rained from the Lord Gen. 18. 24. The Lord said unto my Lord Psa. 110. 1. For further clearing this great mystery of the generation of the Son of God let us consider the difference betwixt it and other Generations and Operations §. 53. Of the difference betwixt the generation of the same Person as Son of God and Son of Man 1. THe Generation of the Son of God was eternall before the world but of the Son of man in the last daies of the world 1 Pet. 1. 20. This was that fulnesse of time which the Apostle mentioneth Gal. 4. 4. 2. The former was without mother the latter without father Thus may we reconcile these different terms without Father without mother Heb. 7. 3. 3. By the former Christ did really and fully partake of the divine nature He was true God very God of very God yet being a distinct Person he became fit to assume mans nature By the latter he so really assumed mans nature as he became a true man Man of the substance of his mother and that after such a manner as he was declared thereby to be true God and in that respect called the Son of God Luk. 1. 35. yea he was God manifested in the flesh 1 Tim. 3. 16. 4. By the former he became fit to be a Mediator in all things which required divine dignity authority power worth merit and efficacy By the latter he became fit to be a Mediatour in all such things as required infirmity ministry service or any kinde of suffering §. 54. Of the difference betwixt divine Generation and Predestination THere are among other divine operations three which are in themselves very remarkable yet not to be compared to the divine generation of the Sonne of God Those three are these Predestination Creation Regeneration A due consideration of the difference betwixt them and this will much illustrate this 1. The generation of the Son of God doth differ from Predestination which is an internall and eternall work of God in that it is a Personall Act proper to the Father alone and that only in relation to the Son But Predestination is an essentiall act if I may so use this word common to all the Persons Father Sonne holy Ghost and that in relation to Angels and men Besides Predestination as all other works of God towards
subdued Christ hath no occasion of using authority over them There is no fear of their rising against him 4. As for this phrase The Sonne also himself shall be subject It is to be taken in regard of his humane nature and office of mediation in which respect he is subject to the Father If hereupon it be objected that in these respects Christ was alwaies subject to the Father I answer That the excellency of his Deity being till then as it were clouded under the vale of his flesh and of his Office it did not so conspicuously fully and perfectly appear as at the end of the world it shall This subjection then is to be taken comparatively in reference to that infinite difference which then shall be manifested betwixt the divine and humane nature of God When the Sonne of God assumed humane nature to the unity of his divine nature the Word was made flesh Joh. 1. 14. and God was manifested in the flesh 1 Tim. 4. 16. Now though it pleased the deity to make it self in a manner visible in that flesh Ioh. 14. 9 yet was the flesh as a veil obscuring the surpassing brightnesse of the Deity And although by divine words and works uttered and done in this flesh by enduring that heavy burthen which was laid on it for our sinnes by the resurrection of it from the dead by the ascention of it into heaven and by the high exaltation of it at the right hand of God the Deity did by degrees more and more brightly and clearly shew it self forth yet still the flesh remained as a veil and a cloud But when the enemies of all sorts shall be subdued then will the Deity of the Son so brightly and conspicuously shew it self as the humanity shall be no veil unto it but rather it shall appear to be infinitely inferiour to it and in this respect subject unto it so as the humane nature of Christ shall not lose any dignity which it had before but the divine nature shall more clearly manifest it self in it self and as we speak in its own likenesse The subjection therefore of the Son is to be taken of the clear manifestation of the excellency of the Deity not of any diminution of the dignity of the humanity 5. The subjection before-mentioned may be understood of the body of Christ and Christ because he is the head of that body be said to be subject For this subjection to the Father is set down as a high degree of honour and happinesse To what higher degree can any creature attain unto then to be Gods Subject Now because the whole body of Christ shall not be fully brought into the protection and tuition of the Father before that day therefore by a kinde of excellency the Son in regard of his mysticall body is said then to be subject 6. All may be taken of Christs Kingdom of Intercession and grace whereof the Church so long as it was militant had need but not of his Kingdom of glory in which his Church shall ever triumph §. 110. Of the necessity of Christs continuall sitting upon his Throne THere is an absolute necessity that Christs Throne should be for ever and ever because there never was nor can be any worthy meet or able to succeed Christ in the Throne and to go forward with that work which he had begun Wherefore that his good beginning might not prove vain it was necessary that he should have an everlasting Kingdom Among men a good supply may be made and one man may go on with that good work which another hath begun and perfect the same David made great preparation for the Temple 1 Chron. 22 2. c. 28. 11. c. but his Sonne Solomon perfited the Temple after the death of his Father 2 Chr. 5. 1. But there is one only true nasurall Sonne of God one Mediator between God and Man So as there can be none like to him to succeed him on the Throne Besides Christ ever liveth and therefore needeth no Successor But all men are mortall and are not suffered to continue by reason of death This reason the Apostle rendreth of the difference betwixt the Priesthood of men which was changeable and the unchangeable Priesthood of Christ Heb. 7. 23 24. This everlastingnesse of Christs Kingdom doth much commend the same and sheweth it to be farre more excellent then all the Kingdomes of men and that it shall stand when all others are brought to nought Christ shall be the Conquerour over all In this respect he is to be feared above all and to be trusted unto more then all Dan. 6. 26. 7. 14. 1 Tim. 4. 10. §. 111. Of Christs Scepter THere is another Sign here used to set out Christs Kingdom that is a Scepter Indeed the Greek word used by the Apostle signifieth a wand or stick or staffe It is by the Septuagint oft used as here for a Scepter So the Hebrew word is indefinitely put for a staff or a stick but more especially for a Scepter as Gen. 49. 10. Numb 24. 17. In the Book of Ester there is oft used a compound Hebrew word which signifieth such instrument as Kings use to sway which is properly a Scepter This is so proper to a King as he is called a Scepter-holder or Scepter-bearer Amos 1. 5 8. As a Throne and a Crown so a Scepter are all Ensignes proper to a King and that to set out his Majesty and Authority Therefore when a King was chosen and inaugurated and annointed they were wont to put a Scepter into his hand A King by swaying his Scepter this way or that way manifesteth his minde When he inviteth any to come to him or would have silence made or vouchsafe grace and favour to any or declare his dislike of a thing and displeasure he doth it by the motion of his Scepter so as his minde may be discerned thereby When Ahasuerus would give an evidence of his favour to Esther he held out his Scepter to her Esth. 5. 2. 8. 4. Because a Scepter is proper to a King by a Metonomy it is oft put for a Kingdom or Royall dignity as Gen. 49. 10. Numb 24. 17. And the destruction of a King and Kingdom is set out by breaking a Scepter Isa. 14. 5 Zec. 10. 11. That a Royall Scepter is here meant is evident by the word Kingdom annexed to it The Scepter of thy Kingdom And that by this Scepter the government of a Kingdom is here meant is manifest by the Epithete of righteousnesse added thereto a Scepter of righteousnesse that is a righteous government of a Kingdom In this respect a King is said to have a Scepter to rule Eze. 19. 14. There are two things whereby the Apostle commendeth the foresaid Scepter One is the dignity of it The other is the equity of it The dignity is the greatest that can be implied in this word Kingdom A Scepter of a Kingdom is a
For the heirs of salvation are the most speciall and principall inhabitants in this world to come Yea they are the only true members thereof so as in speaking of the world to come he speaks of the heirs of salvation Finally All that in the former part of this Chapter is spoken of the Gospel and of the duty that belongs to those that enjoy the priviledge thereof and of the manifold means whereby God confirmed it unto us all these things concern this world to come So as in all these also he speaketh of the world to come The Apostle here useth a Verb of the present tense thus whereof we speak not of the preter tense or time past whereof we have spoken to shew that all his discourse appertains to this world to come §. 48. Of the Resolution of the fift verse of the second Chapter THe summe of this verse is A restraint of Angels authority Two points are herein to be observed 1. The inference set out in this causall particle FOR. 2. The substance Wherein is noted 1. The kinde of authority here intimated 2. The restraint thereof In setting down the kinde of authority he sheweth 1. The persons whom it concerns 2. The act wherein it consisteth The persons are 1. Propounded in this phrase world to come 2. Amplified in this whereof we speak The Authority is thus expressed put in subjection In the restraint we are to observe 1. The persons both who restrains HE and also who are restrained Angels 2. The form of restraint in these words hath not put c. §. 49. Of the Instructions arising out of Heb. 2. 5. 1. THe more excellent the persons are the greater heed is to be given to their word This ariseth from the causall particle FOR. Therefore more diligent heed is to be given to Christs word then to the word of Angels because he is more excellent then they II. God gives authority and dignity This relative HE hath reference to God who putteth in subjection whom he will and to whom he will III. None have right to any authority that have it not of God Because God hath not put the world to come in subjection to Angels therefore Angels have no authority over the world to come IV. There was a Church to come after the expiration of the Iewish Synagogue In this respect the Christian Church is here called the world to come V. The full perfection of the Church is yet expected For this phrase world to come hath also reference to a time yet to come and that after the last day VI. Angels have not authority over Christs Church It is Christ Church of whom the Apostle here saith that it is not put in subjection to Angels VII The prerogative of the Christian Church is a very great one For it is much spoken of by the Apostle This is it that is mainly intended in this phrase whereof we speak He is here and there even every where speaking of it §. 50. Of the Apostles manner of producing a Divine Testimony Verse 6. But one in a certain place testified saying What is man that thou art mindfull of him Or the sonne of man that thou visitest him Verse 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 Verse 8. Thou hast put all things in subjection under his feet c. THe Apostle here begins to set out the excellency of Christs humane nature in amplifying whereof he continueth to the end of this Chapter In the four verses following he proveth Christ to be more excellent then Angels Now Angels are of all meer creatures the most excellent Christ therefore must needs be the most excellent of all This Argument of unequals the Apostle began in the former verse where he gave proof of the inseriority of Angels Here he sheweth that that which was denied to Angels is granted to Christ. Therefore he bringeth in that which is spoken of Christ with this particle of opposition BUT which is here made the note of an Assumption thus God put not the world to come in subjection to Angels BUT to Christ he did Though that assumption be not in expresse terms set down yet to make it the more clear and evident the Apostle sets it down in a Divine testimony which in general terms he thus produceth One in a certain place testifieth If upon that which was asserted in the former verse it should be demanded Seeing God hath not put in subjection to Angels the world to come to whom hath he put it The answer is this One in a certain place testifieth c. He expresseth not the authour but indefinitely saith One or a certain man as the Greek particle here used is translated in other places Luke 9. 57. 13. 6. Nor the Book but saith in a certain place This is the interpretation of one Greek particle which being accented signifieth where Matth. 2. 2. or whither 1 Joh. 2. 11. But without an accent it signifieth a certain place as here and chap. 4. 4. 11. 8. This was usuall with the Pen-men of sacred Scripture Sometimes they only set down a text of Scripture giving no note of Author or place as Rom. 10. 18. Sometimes this indefinite phrase is used He saith Heb. 13. 5. Sometimes this The holy Ghost saith Heb. 3. 7. Sometimes this phrase It is written Matth. 21. 13. Sometimes this In the Law it is written Joh. 8. 17. Sometimes a Prophet is indefinitely set down Matth. 1. 22. Sometimes the name of the Prophet is expressed Matth. 2. 17. Sometimes the Book of Moses Mark 12. 26. And the Book of the Psalms Act. 1. 20. Once the second Psalm is mentioned Act. 13. 33. Scriptures might be thus indefinitely quoted because the Churches to whom the Evangelists and Apostles wrote were so well acquainted with the Scriptures as the very naming of a Scripture might be sufficient for them readily to finde it out because they well knew where it was written or it may be that the Apostles did it purposely to move them more dilligently to search the Scriptures that so they might the better acquaint themselves therewithall It is said of the Jews that they were so versed in the Hebrew text which was their mother language as they could readily tell how many times such or such a word was used in the Hebrew Bible and that they trained up their children to be as expert therein To them there needed no more but the very naming of a Text of Scripture Were our people as expert in the Scriptures which we have trauslated in our mother tongue a great deal of pains might be spared by our Ministers in quoting the Book Chapter and verse wherein the text that we quote is set down Let us be stirred up so diligently to exercise our selves in the holy Scriptures and to be so well acquainted therewith as it may be sufficient to hear a
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
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
Consider all the signes and seals which God ordained for ratifying of his Covenant any way and you shall find this verified particularly in the case of Circumcision Gen. 17. 7 10. and the passeover Exod. 12. 12 13 and Baptisme Matth. 28. 19. and the Lords Supper 1 Cor. 11. 23. 1. A seal is in vain without a Covenant 2. By the Covenant whereto the seal is annexed difference is made betwixt common and sacred signes 3. The word sheweth the end use vertue and efficacy of a seal without the word it can be nothing but a naked and idle ceremony 1. The Popish manner of administring Sacraments in an unknown tongue or in a secret corner is no way agreeable to this practice of Moses What use can people make of a Sacrament so administred or what benefit can they reap thereby 2. Such Sacraments obtruded upon Gods Church as have no warrant from God are hereby refuted 3. Commendable is the custome of reformed Churches which plainly declare both the Covenant and the priviledges thereof before they administer a Sacrament the seal of it Object Infants are Baptized which understand not what is said Answ. Baptisme as Circumcisâ—…on is a Sacrament of regeneration afforded to them onely who were born under the Covenant and thereupon have a right to it and their parents are charged to instruct them so soon as they shall come to understanding in the mystery of the Covenant and the priviledges thereof which at the administering of Baptisme are distinctly made known 4. This should stir up people that desire to be made partakers of the seals of Gods Covenant to seek to be well instructed therein that they may understand what iâ—… sealed up unto them The more distinct knowledge they have thereof the more comfort they will reap thereby 5. This also should stir up Ministers to acquaint their people with the meaning of the Covenant with the promises comprised under it and with the benefits that pâ—…ople may reap thereby This is intended under this charge Go teach all nations 〈◊〉 28. 19. Thus shall they shew themselves faithfull as Moses was §. 101. Of Ministers delivering Gods whole counsell to all under their charge according to law THe ground which Moses had to do what he did is set down in this word precept hereby is meant that charge which God gaveth him For it was Gods pâ—…ecept As this manifesteth Gods care over his Church in giving precepts for the â—…ell ordering it whereof see Chap. 8. v. 5. § 12. So in Moses example it implyeth a Ministers duty which is to speak Gods precept Ministers must have their â—…arrant from God for what they do in their ministerial function See Chap. 8. v. 5. § 14. This was one point of Moses his faithfulnesse See Chap. 3. v. 2. § 39. The like may be instanced in all the Prophets who came with the word of God in their mouths and with this warrant Thus saith the Lord. As for Moses when he had not his expresse warrant he would go to the Lord to know his mind as in the case of him that blasphemed the name of the Lord Levit. 24. 11 12. and of them that were unclean at the passeover Numbers 9. 8. and of him that gathered sticks upon the Sabbath day Numbers 15. 34 35. The Apostles also had the like warrant 1 Cor. 11. 23. 1 Iohn 1. 1. Revel 1. â—… 1. Ministers are Gods servants and ambassadors they stand in his room and must declare his mind 2. This warrant maketh their ministery to be the better accepted and the more regarded 3. This is enough to support them against all opposition and to make them couragious in performing their function It will the more encourage and embolden them that herein they be impartial as Mâ—…ses was which is manifested two wayes 1. That he spake every precept 2. That he spake to all the people The former sheweth that Gods whole will must be made known This God requireth Ier. 1. 17. Matth. 28. 20. This faithful servants of God have engaged themselves to do 1 King 22. 14. Ier. 42. 4. And they have actually done it Act. 20. 20. 27. God appoints nothing rashly without just cause and in vain To yield to some things and to neglect others is to oppose our shallow conceit to the unsearchable wisdome of God yea that which we do will be a witnesse against us for that which we neglect because all is from the same authority 1 This teacheth Ministers to cast off such rags of the old man as keep them from making known every precept or any part of Gods will those rags are fear of men undue shame popular applause ambition c. Many can deliver such truths as stand with the times and earnestly press them but are silent in other truths and pass them by they shew more respect to themselves then to their Lord and Master 2. Such as desire to approve themselves to the Lord that sent them must have an eye to his whole will and counsel and faithfully make known every precept For this end it is requisite that they have knowledge thereof and withall a holy resolution to stick close to him that sent them and not to fear man See Chap. 3. v. 2. § 40. The latter branch of Moses his impartiality sheweth that Gods word is impartially to be dispenced to all this people Deut. 31. 12. Certainly he did so who said I am pure from the blood of all men Acts 20. 26. All are alike to God he hath no respect of persons Acts 10. 35. See more hereof Chap. 6. v. 11. § 78. That which Moses did is said to be according to the law Law in general doth set forth the same thing that precept before mentioned did For the law of God is here meant It is called precept to set forth the authority of him that injoyned it He had power to command It is stiled law to shew the stability thereof and necessity of yielding obedience thereto for a law is an established ordinance or statute which must be observed The word law sheweth the warrant that Moses had to do what he did which was noted out of the word precept § 101. This word according having reference to the law hinted the manner of doiâ—… that which was done It was done according to that which the law prescribed Oâ—… right manner of doing that which is lawfull See Chap. 8. v. 5. § 17. §. 102. Of the kind of creatures that were sacrificed THe particulars wherewith the Apostle exemplifieth the ratifying of things uâ—…der the law with blood follow But first he sheweth with what blood thâ—… and other things were dedicated and how that blood was applyed The blood here mentioned is said to be of calves and goats Under this 〈◊〉 calves he meanes young bullocks as was shewed v. 12. § 56. We read of four sorts of creatures ordained to be slain for sacrifices Bullocks goatâ—… shee pdoves Lev. 1. 3 10 14. Under
support it against sense True faith makes him that hath it believe that God is his loving Father when he seems to be angry with him it makes him believe that he is in a blessed estate though he be subject to many outward miseries Well were the Martyrs instructed herein Had they not had evidence of things not seen they would never have endured what they did This is rendred as the reason of Moses his enduring He endured as seeing him who is invisible v. 27. Invisible comforts and recompences swallowed up the terrours of those present trials which Martyrs saw and felt How much doth it now concern us to acquaint our selves with things invisible such as the Word hath revealed for our stability This was it that 〈◊〉 Christians from fainting They did look not at the things which are seen 〈◊〉 the things which are not seen 1 Cor. 4. 18. This made David when he was greatly distressed and saw no outward help to encourage himself in the 〈◊〉 〈◊〉 God 1 Sam. 30. 6. We know not what to do faith Iehoshaphat to God in regâ—… of outward helps but our eyes are upon thee 2 Chron. 20. 12. Thus may 〈◊〉 encouraged in all manner of cases that can here befall us §. 5. Of the resolution of and Observations from Heb. 11. 1. Now Faith is the substance of things hoped for the evidence of thâ—… 〈◊〉 seen THE sum of this verse is a description of faith Herein two points are observable 1. The Inference in this note of assumption Now or but. 2. The Substance whereof there are two branches 1. The point described which is Faith 2. The arguments whereby it is described These are two properties of faith both amplified by their distinct object The first property is thus expressed the substance The object hereof is things hoped for The other property is thus expressed the evidence The object thereof is things not seen Doctrines I. Helps prescribed are to be explained This ariseth from the inference Now. See § 2. II. Faith is a prime grace This ariseth both from the description and also from the large amplification thereof See § 2. III. Faith gives a being to future things The word substance intends as much See § 3. IV. There is a mutual relation betwixt Faith and Hope For they are future things hoped for whereof faith is the substance See § 3. V. Faith works assurance This property evidence intends as much See § 4. VI. Things invisible are not incredible Though they be not seen yet is faith 〈◊〉 evidence of them See § 4. §. 6. Of the meaning of Heb. 11. 2. By it the Elders obtained a good report IN this and the other verses following the foresaid definition of faith is amplified and exemplified and that by the vertue and efficacy of faith manifested in sundry particulars The first is a good report which it brought to Saints that lived in former times This relative By it or in it hath reference to that grace described in the former verse which is Faith The persons whose faith is here commended are stiled Elders Both our English and also the Greek word is of the comparative degree The positive signifieth an old man Luk. 1. 18. Men in place of dignity or authority have this title given unto them in the plural number and that in two especial respects 1. Because old men were fittest to have dignity and authority by reason of their experience which teacheth wisdome Iob 32. 7. 1 King 12. 7. 2. Because such honour was done unto them as useth to be done unto old men for old men carrying gravity in their faces use to be reverenced yea the Law requireth as much Lev. 19. 32. The comparative here translated Elder is attributed to men in regard of their age or office In reference to age both those that have attained to many years are so called 1 Tim. 5. 1. 1 Pet. 5. 5. in which sense antient women have this title in the feminine gender given unto them 1 Tim. 5. 2. and also they who are elder than others in reference to the younger are called elder though they be not old in age Luk. 15. 25. They also who have lived in former times are called Elders in that the times wherein they lived were antienter than our times especially such as were men of parts of worth of dignity authority or any other esteem Thus is the word frequently used in the New Testament Matth. 15. 2. In regard of office men were called Elders in reference to Civil and Ecclesiastical matters We read of Elders of the People Exod. 19. 7. Matth. 21. 23 Elders of the Town 1 Sam. 16. 4. Elders of the City Deut. 21. 3. Elders of the Lands 1 King 20. 7. These were Elders for civil affairs The Elders of the Jews who in the Evangelists and Acts are said to meet with Priests Scribes and other Rulers were for Ecclesiastical affairs For the Civil power was then taken from the Jews There were a number of these Elders which may be called Senators that made up a Council which the Jews called Sanhedrim Their greatest Council consisted of LXXI Senators which number is suppos'd to be order'd according to this direction which God gave to Moses Gather unto me seventy men of the Elders of Israel c. Numb 11. 16. Moses being added to these maketh 〈◊〉 seventy one By Elders in this text are meant such as lived in former ages before the times wherein these Hebrews lived We call such Ancestors Predecessors The Rhemists translate them old men which is absurd obscure and untrue For all those Elders that obtained a good report were not old men witness Enoch compared to the other Patriarchs before the Flood Gen. 5. 23. Saul's Son 1 Sam. 31. 2. Iosiah 2 Kings 22. 1. Ieroboam's Son 1 Kings 14. 13. They might be therefore young men as well as old men that are comprised under this word Elders The Apostle useth this indefinite word which excludeth none that in former times believed because there were many more that manifested the truth and vigour of their faith besides those that are mentioned in the Catalogue following Of all of them it is said they obtained a good report This is the interpretation of one Greek word The verb whence it is derived signifieth to witness a thing See Chap. 2. v. 4. § 30. Chap. 3. v. 5. § 53. It is here of the passive voyce and may word for word be thus translated were witnessed that is had witness or testimony given unto them they were approved and honoured with testimony Testimony given is under this passive word frequently used in the New Testament in the better part for â—… good and honourable testimony as v. 4. Acts 6. 3. 22. 12 1 Tim. 5. 10. Quest. By what kind of testimony were those Antients so honoured Answ. Both by Gods testimony and also by Mens God three waies gave good testimony unto them 1. He