History after the mention of the Sabâ—… yet they were all made within the six daies Eden and the trees therein were â—…e on the fourth day Gen. 1. 12. and the woman on the sixth day for then he â—…e them male and female Gen. 1. 27. All the creatures that were made are comâ—…sed in the first Chapter of Genesis in the second Chapter he sets down the distinct 〈◊〉 of making many things Mention is there made of the manner of making 〈◊〉 himself v. 7. who notwithstanding is expresly said to be created on the sixth 〈◊〉 Gâ—… 1. 27. Here by the way take notice of the absurd doctrine of Popish Transubstantiaâ—… whereby Papists imagine such a creature to be made as God never made a 〈◊〉 that cannot be seen or felt an humane body in the form of bread and blood â—…ch likewise cannot be seen nor felt but appears in the shew of wine To omit 〈◊〉 absurdities this seemeth to adde a strange new creature to the creatures â—…ch God made in the six daies as if he had not then finished all 2. In regard of the perfection of every particular creature God is said to finish 〈◊〉 Nothing needed to be added to any neither did any thing need to be 〈◊〉 to make it better I know saith the wise man that whatsoever God doth it 〈◊〉 〈◊〉 forever nothing can be put to it nor any thing taken from it Eccles. 3. 14. Is this respect it is said of every creature which God made It was very good Gâ—… 1. 36. Such was Gods wisdom as he saw what shape stature proportion and property was 〈◊〉 for every thing Such was his power as he was able to effect whatsoever in wisdom he saw meet Such was his goodnesse as he would answerably create and order every thing â—…earn to admire every work of God and to adore and reverence the Lord himself that made them Rest content in what he doth submit to him in all his works Seek not to alter them Matth. 5. 36. 6. 27. 10. 30. Learn of God to finish what belongeth unto thee before thou leave thy work of thyself It was Christs meat to do the will of him that sent him and to finish his â—…rk Joh. 4. 34. Yea he layeth a necessity upon himself in this respect saying I â—…st work the works of him that sent me while it is day We cannot finish our work â—…ll our day be ended Therefore whatsoever thine hand findeth to do do it with thy â—…ight c. Eccl. 9. 10. §. 29. Of this phrase From the Foundation of the world THe time of Gods finishing his works is thus expressed From the foundation of the world There was before mention made of the foundation of the earth Chap. 1. v. 10. § 131. But there another Greek word was used which implied the 〈◊〉 of the earth This word also may intimate a stability The word is a compound The simple Verb signifieth to cast The compound to cast or lay 〈◊〉 A foundation useth to be laid down in the earth It is the lowest part of an â—…fice whereupon all the rest of the structure lieth The Latines use to expresse it by these two words a foundation laid The other Noun translated world signifieth in Greek order ornament aâ—… So it is translated 1 Pet. 3. 3. whose adorning c. From this Root there is a Verb derived which signifieth to adorn as women aâ—… themselves c. 1 Tim. 2. 9. and to garnish Matth. 12. 44. Fitly doth this notation appertain to the world as here it is taken namely for 〈◊〉 universe or whole fabrick of all creatures which were made by God in a most â—…ely order and beauty For God made every thing beautifull in his time Eccl. 3. 11. This was before shewed § 28. This universe or world is here said to have a foundation and that in two especiall respects 1. To intimate the stability of it It was not like a building without a foundation as that house was which was built on the sand and soon fell Luk. 6. 49. Sâ—… Chap. 1. v. 10. § 131. 2. To demonstrate the beginning of it For a foundation useth to be first laid Thus is it used Heb. 6. 1. In this later sense this phrase the foundation of the world is oft used When mention is made of things eternall a Preposition that signifieth before is set before iâ—… As of Gods love to his Sonne Thou lovedst me saith Christ to his Father before the foundation of the world Joh. 17. 24. And of Election God hath chosen us before 〈◊〉 foundation of the world Eph. 1. 4. 1 Pet. 1. 20. When the point is of things about the beginning of the world this Preposition from is used Christ is said to be a Lamb slain from the foundation of the world Rev. 13. 8. In this phrase from the foundation of the world doth the force of the Apostles argument especially lie The rest of the Sabbath was upon the beginning of the world Therefore it cannot be that rest which is to come Things of different times whereof one is of time past the other of time to coâ—…e cannot be the same The Paradise wherein Adam in his innocency was cannot be the same which Christ hath promised to him that overcometh Rev. 2. 7. The calling of the Jews out of the Babylonish captivity cannot be that which is promised of calling them to embrace the Gospel Rom. 11. 26. David that died many hundred years before the exhibition of Christ cannot be that David which is promised to be a Prince among Christians Ezek. 34. 24. 37. 24 25. §. 30. Of the Interpretation of the former part of Heb. 4. 4. Verse 4. For he spake in a certain place of the seventh day on this wise And Gâ—… did rest the seventh day from all his works BOth the particle of connexion which is a causall conjunction FOR aâ—…d the very matter of this verse do evidently demonstrate that it is brougâ—… in as a proof of that which went before namely that God finished his worâ—… This is proved by Gods resting A wise man that undertakes a work will not 〈◊〉 or clean give over his work till it be finished If any do otherwise he gives occâ—…sion to men to mock him Luk. 14. 29 30. We cannot therefore think that God who is wisdom it self would rest till he had finished what he intended Of 〈◊〉 imitating God herein See the later end of § 28. The kinde of proof is drawn from a Divine testimony which is thus intimated He spake 1. He names not the Author but indefinitely saith HE. This having reference to the sacred Scripture out of which the words which he quoteth are taken 〈◊〉 needs be meant if we consider the principall Author of the Holy Ghost whom 〈◊〉 expressed Chap 3 v. 7. or if we consider the Penman of Moses who wrote 〈◊〉 Book out of which this testimony
sake The servant is not greater then his Master Matth. 10. 24 25. The Head who was himself full of glory vouchsafed to take part of flesh and blood that he might suffer for flesh and blood Shall then the members think much to be conformable to their Head in any thing that he shall call them to §. 140. Of Heresies against the Apostles description of Christs Humane nature THis description of Christs Humane nature He also himself likewise took part of the same meets with sundry Heresies that have been broached against the Humane nature of Christ. The Proclianites held that Christ came not in the flesh at all How then did he take part of the same flesh and blood that we have The Manichees maintained that Christ was not in true flesh but that he shewed forth a feigned species of flesh to deceive mens senses If so then did he not likewise take part of the same with us The Cerdonians denied that Christ had flesh at all This is like the first Heresie The Valentinians taught that Christ brought a spirituall and celestiall body from above Then did he not likewise take part of the same flesh and blood that we do The Apolinarists say that Christ took flesh without a soul. Among other Arguments they produce this and other like texts where mention is made only of flesh blood But the Apostle here speaketh of the visible part of man comprising the invisible part which is his soul by a Synecdoche under the visible which is flesh and blood But this phrase He also himself likewise took part of the same sheweth that as our flesh and blood is animated with a reasonable soul so also Christ was By the like reason they might say that Christs body had no bones because it is said The Word was made flesh Ioh. 1. 14. Yea by the like reason they might say that the Israelites which went down into Egypt had no bodies because it is said of them All the souls Gen. 46. 15. An ancient Father attributed this Heresie to the Arians also and for refutation thereof produceth all those texts of Scripture which make mention of the soul of Christ whereby he proveth that Christ had a soul as well as a body The Ubiquitarians hold that the Divine properties as Omnipotency Omnisciency Omnipresence c. are in the humane nature of Christ which if so Christ took not likewise part of the same flesh and blood that we do The like may be said of Popish Transubstantiation There are other sorts of Hereticks namely the Samosatenians who broached this Heresie That Christ then only began to be when he came indued with flesh whereby they imply that he was not before But this phrase He took part of the same sheweth that he was before he took part of flesh and blood Our Divines from a like phrase do inferre the eternity of the Word The phrase is this In the beginning was the Word John 1. 1. Because the Word was in the beginning it is necessarily implied that he did not then first take his beginning but was before §. 141. Of Christs destroying the Devil THe end of Christs assuming his humane nature is thus set down That through death he might destroy him that had the power of death The generall end is implied That which is expressed is an end of that end or a mighty effect that followed thereupon which was to destroy the devil That generall end was to die For if he had not been flesh and blood he could not have died This generall end is implied under this phrase through death as if he had said that he might die and by death destroy the devil Of Christs being man that he might die See § 75. The powerfull effect which was accomplished by Christs death which was also a speciall end why he died was the destruction of him that had the power of death The primary root whence the word translated destroy is derived is a Noun that signifieth a work as where it is said that the Son of God was manifested that he might destroy the works of the devil 1 Ioh. 3. 8. Thence is derived a Verb which signifieth to work He worketh the work of the Lord 1 Cor. 16. 10. But a privative particle being added the Nown signifieth not working or idle Matth. 20. 3. And another compound added thereunto signifieth to make void Rom. 3. 31. Do we make void the Law or to make of none effect Rom. 4. 14. The promise made of none effect And thereupon to bring to naught 1 Cor. 1. 28. To bring to nought things that are And to destroy 1 Cor. 6. 13. God shall destroy c. By the aforesaid derivation and various signification of the word it appeareth that it doth not alwaies signifie to annihilate a thing and bring it utterly to nought for the devil that is here spoken of still retains his being and substance and ever shall retain it both for the greater terror of the wicked and also for his own greater misery But it implieth that he is so vanquished as he shall never prevail against the members of Christ. In this sense is this very word used where the Apostle saith that the body of sinne is destroyed Rom. 6. 6. It cannot be denied but that 〈◊〉 devil like a roaring lion walketh about seeking whom he may devour 1 Pet. 5. 8. and that many of Gods children are so busfited and insnared by him as they may seâ—… to be overcome of him which cometh to passe partly by their own fault in that they do not manfully stand against him but too slavishly yield unto him and partly by Gods wise ordering the matter for the better proof of the graces whiâ—… he bestoweth on his children but yet this ever hath been and ever shall be the issue that he never prevaileth against Gods children but that they in all assauâ—… remain conquerours This was foretold of old where speaking to the devil 〈◊〉 Christ the seed of the woman the Lord saith it shall bruise thy head Gen. 3. 1â—… The devil assaulted Christ himself but prevailed not For after Christ had said 〈◊〉 thee hence Satan the devil left him Matth 4. 10 11. It appears afterwards aboâ—… the time of Christs last sufferings that the Prince of this world came again 〈◊〉 assault Christ but saith Christ He hath nothing in me John 14. 30. that phrase sheweth that the devil could not prevail against Christ. Neither could he prevâ—… against Iob though he had liberty to do what he could against Iob himself and against all that Iob had Iobs life only excepted Iob 1. 12. 2. 6. He desired to 〈◊〉 Peter as wheat but yet he could not make Peters faith to fail Luk. 22. 31 32. Tâ—… this tends this phrase the Prince of this world is judged Joh. 16. 11. And this 〈◊〉 Prince of this world shall be cast out John 12. 31.
Baptismes yet are they not to be severed they are but two parts of one and the same Sacrament and both of them indeed make but one Baptisme 4. Others think that the Apostle hath reference to a threefold Baptisme one of water another of the Spirit a third of blood which they say Martyrdome is For this they alledge 1 Ioh. 5. 8. and compare together Ioh. 3. 5. and Matth. â—…0 2â—… this is the reason ordinarily rendred by Popish expositors But they mistake the meaning of this word blood mentioned Ioh. 5. 8. it is not the blood of Martyrs but the blood of Christ which the Apostle there meaneth 5. Some of our best expositors are of opinion that this plurall number Baptisâ—…es is here used in reference to the many persons which were Baptized together and to the severall set times when Baptisme was administred which reason is confirmed by that name which in our ancient Ecclesiasticall Authors is given to the dayes wherein Baptisme was solemnly administred for they were called dayes of Baptismes 6. Baptisme may here Synecdochically be put for both Sacraments and to shew that the Lords Supper is included under the Sacrament of Baptisme the plurall number Baptismes is used §. 13. Of principles about Sacraments WE cannot imagine that the Sacrament of the Lords Supper was clean left out of the Catechisme used in the primitive Church This therefore will be the fittest place to observe the principles about a Sacrament in generall and in particular about Baptisme and the Lords Supper Wherefore about a Sacrament there might be delivered such principles as these Christ instituted Sacraments in his Church A Sacrament was a Seal of Gods Covâ—…nant There were two parts of a Sacrament the outward signe and inward grace A Sacrament was of use to ratifie Gods promise and to strengthen our faith It was of singular use in regard of our dulness to conceive and backwardness to beleeve The resemblance betwixt the signe and the thing signified was of use to help our understanding in the mysteries set out in a Sacrament There are onely two Sacraments of the new Testament One a Sacrament of regeneration The other a Sacrament of spirituall nourishment §. 14. Of principles about Baptisme BAptisme is a Sacrament of regeneration The outward signe in Baptisme is water The inward thing or substance thereof is the blood of Christ. The powring or sprinkling of water upon the party baptized setteth out the inward cleansing of the Holy Ghost The form of Baptisme is In the name of the Father and of the Son and of the Holy-Ghost Baptisme is to be administred by a Minister of the word They who profess the true faith are to be Baptized The children also of such are to be Baptized By Baptisme we are ingrafted into Christs mysticall body Baptisme setteth out both our dying to sin and also our rising to righteousness Baptisme is but once to be administred The force and efficacy of Baptisme lasteth as long as a man liveth Of Baptisme See more in Domest Duties on Eph. 5. 26. Treat 1. § 40. c. §. 15. Of principles about the Lords Supper THe Lords Supper is a Sacrament of spirituall nourishment It is added to Baptisme to shew the spirituall growth of such as are new born There are two outward signes thereof bread and wine These set out the body and blood of Christ. The bread sheweth that Christs body is spirituall nourishment 〈◊〉 wine that his blood is spirituall refreshing Those two elements shew that Câ—… is sufficient nourishment The bread and wine at the Lords Table differ from other bread and wine in use onely not in substance The form of that Sacramâ—… consisteth in the Sacramentall union betwixt the signes and things signified A Minister of the word must administer that Sacrament They who have been baptized and are fit and worthy may partake thereof The Minister is to bless 〈◊〉 elements to break the bread to powre out the wine and to give them to the pâ—…ple The people are to take the elements and to eat the one and drink the 〈◊〉 The body of Christ is eaten and his blood drunk spiritually by faith This Sacrâ—…ment is oft to be received in regard of the weakness of our faith and repenâ—… which need oft to be renewed and that Christ might oft be remembred §. 16. Of Imposition of Hands THe fourth principle is thus set down Of Imposition of Hands This 〈◊〉 been an ancient right in the Church of God no other so long continued â—…cob when he blessed the Sons of Ioseph laid his hands upon them Gen. 48. 14. Under the Law it was usuall to lay hands on the Sacrifices that were offered up 〈◊〉 4. 15. and 16. 21. Num. 8. 12. But because we have to doe with the time of the Gospell and with a rite 〈◊〉 used we will pass over the times of the law and shew about this rite of 〈◊〉 of Hands 1. By what persons 2. In what cases 3. To what ends 4. 〈◊〉 what exercises it was used 1. They were publique persons that used it as Christ. Mar. 10. 16. Luk. 4. â—…0 his Apostles Act. 8. 17. other publique Ministers and Elders 1 Tim. 4. 14 〈◊〉 5. 22. 2. It was used in extraordinary and ordinary cases The extraordinary 〈◊〉 spirituall or temporall Spirituall extraordinary cases wherein Imposition 〈◊〉 hands was used were the giving of extraordinary gifts oft expressed under 〈◊〉 title the Holy Ghost Act. 8. 17 19. and 19. 6. extraordinary temporall cases were 〈◊〉 extraordinary manner of restoring health and other like miracles Luk. 4. 〈◊〉 Mar. 6. 5. Act. 28. 8. Ordinary cases wherein Imposition of Hands was used were 1. Blessing children Mar. 10. 16. 2. Setting men apart to a publique function as Ministers of the word 1 〈◊〉 〈◊〉 22. and Deacons Act. 6. 6. 3. Deputing men to some speciall work Act. 13. 3. 4. Confirming such as had been instructed in the principles of Religion This last particular is not expresly set down in Scripture but gathered out oâ—… it by the ancient orthodox Fathers and with a joynt consent acknowledged by 〈◊〉 Divines not Papists only but Protestants also It hath indeed been much abuâ—… by Papists with their manifold superstitioâ—…s additions and vain opinions theâ—…bout which hath been I suppose one cause of Protestants much neglecting it Imposition of hands for confirming him on whom hands were laid was of old used in two cases 1. When one of age having been well instructed in the principles of Christian religion was brought to the Church to be Baptized 2. When such as had been Baptized in their infancy and afterwards well instructed in the foresaid principles were judged fit to be made partakers of the Lords Table §. 17. Of laying on of hands at Ordination THis rite of laying hands on them that were to be set apart to the Ministry is most expresly set down in Gods word For Timothy was set apart by laying on 〈◊〉 the hands of the Presbytery
Mâ—…sse Virgin Mary Peter and sundry other Saints but it is also used in their publicâ—… Courts and soleâ—… oathes thus by God and the Virgin Mary by God and the Holy Gospell yea it is also justified by their Divines The Rhemists in their Annotations on Matth 23. 21. have this glosse swearing by creatures as by the Gospell by Saints is all reâ—…erred to the honour of God whose Gospell it is whoâ—…e Saints they are Answ. 1. Their manner of referring that which they do to the honour of God is without and against Gods word and this conceit hath been the occasion of most of their Idolatry 2. Gods honour is simply to be referred to himselfe and not relatively in and through his creatures I am the Lord saith he That is my Name and my glory will I 〈◊〉 〈◊〉 â—…ther neither my praise â—…o graven Images Isa. 42. 8. 3. That manner of referring honour to God drawes mens mindes from the Creator to the creature They have in such an oath their minds so fixed on the creature by whom they swear as they think not on God Herein Papists do justifie Pagans who swear by their false Gods as Laban did Gen. 31 53. Scholars in their ordinary Grammer Scholes yea and in universities too and in other places where they write or speak Latin do justifie the practise of heathens herein by 〈◊〉 the very words and phrases of the heathen which were concisâ—… formes of their swearing by their Idols such as these Hercle Mehercle Pol Aedeâ—… Diâ—… immortales with the like Profane persons among us do herein exceed both Papists and Pagans Scarce a creature can be thought on by which they do not swear They swear by the heaven by the Sun by the light and by all the host of heaven They swear by all things on earth that are for mans use as bread meat drink monâ—…y fiâ—… and what not They swear by the parts of man as soul heart body head and other parts They swearby the body of Christ himself by his blood by his wounds by his crâ—…ss c. They swear by graces and vertues as faith truth honesty with the like They swear by meer toyes As the Gileaâ—…ites and Ephraimites were distinguished by their manner of speech Iudg. 12. 6. so may Pagans Papists profane and pious persons â—…e distinguished by their manner of speech Pagans swear by fâ—…lse Gods Papists by Saints profane persons by mute things pious persons only by the true God and that on just occasion and in a due manner §. 124. Of Swearing things unlawfull A Third error is either to swear or to cause others to swear that which is unlawfull Into this error do Papists fall many wayes 1. They swear and cause others to swear that which oft proves to many impossible as perpetuall continency For they who admit any into religious orders 〈◊〉 them vow and swear perpetuall continâ—…ncy and all that enter into such orders among them do vow and swear as much Now it is not in mans power to be perpetually continent To many it is a matter of impossibility Christ speaking of this point thus saith He that is able to receive it let him receive it Matth. 19. 1â—… Hereby he implyeth that some are not able it is not possible for them to be â—…nent at least in a single estate without the benefit of marriage 2. They take children that have Parents living into religious orders without and against their Parents consent which children being so taken in they cause 〈◊〉 swear obedience to these orders yet such children are not in capacity to keep 〈◊〉 oath They are under the power of their Parents who have authority to 〈◊〉 void their oath 3. They make many to swear things uncertain as in the case of regular â—…ence They who are placed under such and such Superiours must swear to do what their Superiours shall enjoyn them though when they take the oath 〈◊〉 know not what they will enjoyn The rule of this blind obedience is that which Absalom gave to his servants in these words have not I commanded you 2 Sam. 〈◊〉 28. On this ground have many zealots attempted to commit Treasons and â—…thers and received the reward of Traytors and Murtherers To this head may be referred oathes of giving what others shall desire though they know not what those others wil desire The head of Iohn the Baptist was 〈◊〉 〈◊〉 by this meanes Matth. 14. 7 8 9. 4. They bring sundry of their profession to swear things apparently sinfull 〈◊〉 they who bound themselves under a curse to kill Paul Acts. 23. 12. Many Popish hot-spurs did swear to murther Queen Elizabeth whom God preserved from all their plots §. 125. Of equivocation upon oath A Fourth error is to swear deceitfully which is commonly called equivocation This is a most undue kind of swearing whereof Papists are in a high degree guilty There is a kind of verball equivocation when a word or sentence may be diversly taken which is a rhetoricall figure as when Christ said our friend Lazarus sleepeth and his Disciples thought that he had spoken of taking rest in sleep Joh. 11. 11 13. But the equivocation which we speak of is a mentall equivocation and that is when a man sweareth a false thing yet so as he reserveth something iâ—… his mind which if it were uttered would make the speech true as if one guilty with others be upon oath demanded whether he ever saw such an one answereth I never saw him though he have seen him often and well know him reserving this clause in his mind in heaven which expressed maketh the answer true but it iâ—… nothing to the mind of him that propounded the question neither can any such matter be fetcht out of the words so as such an oath commeth nothing short of perâ—…ury The end of an oath in determining controversies would thus be taken away Notwithstanding those enormous consequences of equivocation Papists use to equivocate not only all their life time but also upon their death beds 〈◊〉 Tresham one of the conspirators in the Gun-powder Treason a little before his death protested upon his salvation that for sixteen years before that time he had not seen Henry Garnet Superiour of the Iesuites in England and yet both the said Henry Garnet himself and sundry others confessed that the said Garnet and Tresham had within two years space been divers times together and mutually conferred one with another Garnet being then asked what he thought of Treshams Protestation answered that he thought he made it by equivocation This kind of deceit Papists have taken from Arrius an ancient Hâ—…retick who being to be freed out of banishment if he would professe the Nicene faith caused the Articles of his own hâ—…retical faith to be written in a Paper and put them into his bosome and in the presence of those who were to take his protestation immediatly after the Articles of the Nicene faith were read unto him laying
5. v. 6. § 29. 3. That Christ continually executeth his Priest-hood without intermission In this respect as a Priest he is said to continue ever and to have an unchargeable Priest-hoâ—…d and ever to live to make intercession for vs v. 24 25. In regard of the continuall efficacy of Christs Priest-hood it is said that he offered one sacrifice for 〈◊〉 for ever or continually and to perfect continually them that are sanctifiâ—…d Heb. 10. 12 14. Christ is in this respect as a spring that continually â—…loweth forth There is in men a continuall spring of corruption which from time to time deâ—… them So as they need continually to bâ—… clâ—…ansed They also by their continuall sins continually provoke Gods wrath so as they have need of a continuall Priest to make continuall attonement for them On this ground we have just 〈◊〉 on all occasions to look unto Jesus to behold him our Priest making continuall intercession for us A point this is of singular comfort §. 27. Of the bread and wine which Melchisedec brought forth PApists doe here infer another mystery about the Priest-hood of Melchisedec namely that the bread and wine which he brought forth was the sacrifice proper to the order of his Priest-hood and prefigured the body and blood of Christ which they say is comprised in their Mass under the shew of bread and wine Answ. If this were such a mystery why did the Apostle in setting out so many Mysteries as he did about Melchisedec make no mention at all of this which as they say is the greatest and most pertinent to Melchisedecs Priest-hood Beâ—…armine is forced in answer hereunto to say that it was nothing to the Apostles purpose to make mention of it here What is it nothing to the purpose of him that sets down a speciall order of Priest-hood to declare the speciall sacrifice that belongeth thereunto and to give notice thereof to the Christian Church It was b too deep a mystery saith Bellarmine for the Hebrewes Answ. Was it deeper then those other mysteries which he mentioneth v. 2. and sundry others in other parts of this Epistle The truth is that the thing it self as they would have people to believe it that the very body and blood of Christ under the visible shew of bread and wine is offered up for a true reall propitiatory sacrifice is a meer mockage apparently against Scripture against reason against sense 1. The Scripture affirmeth that the body of Christ is in heaven and there must continue untill the times of restitution of all things Acts 3. 21. 2. Reason tels us that a true body cannot be in divers places at once But by their position the body of Christ must be in millions of places at the same time 3. Sight taste smell and feeling tell men that that which they eat and drink at the Sacrament is bread and wine to say it is flesh and blood is against all those sences Papists presse this phrase he brought forth bread and wine as signifying an offering up of bread and wine Answ. 1. To bring forth doth not properly nor necessarily in that place import an offering up 2. It was shewed § 8. that the bringing forth of bread and wine there did declare a royall intertainment of Abraham and his army 3. This was brought in the History as an act of Melchisedecs Kingly office rather then of his Priestly Papists reply that there was no need of refreshing Abrahams army which had got great spoiles Answ. 1. Though Abraham might not need such entertainment yet Melchisedec might in good respect restifie his bounty to Abraham 2. Though there might be great spoyles yet they might want victuals 3. Abraham might rather choose to have his army refreshed with Melchisedecs provision then with the spoyles that belonged to the King of Sodom Gen. 14. 23. They further say that if bread and wine were not Melchisedecs sacrifice there is no mention of any sacrifice at all whence it would follow that he should be a Priest without sacrifice Answ. That would not follow He might have sacrifices belonging to his Priesthood though they were not there mentioned besides though his order were anâ—…ther order then Aarons yet such sacrifices might belong to his Priest-hood as belonged to others Priest-hood If bread and wine had been Melchisedecs offering it had been most improper to bring them forth to Abraham they should have been brought forth to God This improbable supposition of Melchisedecs offering up bread and wine is 〈◊〉 sandie a foundation for such a Batel as transubstantiation is to be built upon §. 28. Of the resolution of Heb. 7. 1 2 3. 1. For this Melchisedec King of Salem Priest of the most high God who 〈◊〉 â—…ham returning from the slaughter of the Kings and blessed him 2. To whom also Abraham gave a tenth part of all first being by interpretatiâ—… King of righteousnesse and after that also King of Salem which is 〈◊〉 peace 3. Without Father without Mother without descent having neither beginning 〈◊〉 dayes nor end of life but made like unto the Son of God abideth a Priest â—…tinually THe sum of these three verses is The excellency of Melchisedecs Priest-hood â—…about observe 1. The inference in this causall particle for Vers. 1. 2. The substance which is 1. Propounded 2. Illustrated v. 3. Of the substance propounded there are two parts 1. An historicall narration of some passages 2. A mysticall application of others About the hystoricall narration there are two points One concernes Melchisedec The other Abraham Three points concern Melchisedec 1. His name 2. His functions These are two 1. Kingly amplified by the place King of Salem 2. Priestly amplified by the Lord whose Priest he was This Lord is described 1. By his nature God 2. By his soveraignty Most high 3. By his actions These are of two sorts 1. Regall He met Abraham Amplified by the victory which Abraham goâ—… This victory is described two wayes 1. By Abrahams return from the wars 2. By the slaughter of the Kings 2. Priestly he blessed him Vers. 2. The act which concerned Abraham was an act of piety mixed with gratitude In setting it down are noted 1. The person Abraham 2. His kind of act gave 3. The subject matter the tenth part This is amplified by the extent of all The mysticall application is of two sorts 1. An interpretation of things expressed 2. A manifestation of things concealed Two things are interpreted 1. Melchisedecs name 2. The City of his Kingdome Salem Vers. 3. Five things concealed are in a mystery observed 1. Without father 2. Without mother 3. Without descent 4. Without begining 5. Without end The illustration of the foresaid points is 1. Generally expressed made like unto the Son of God 2. Particularly exemplified Abideth a Priest continually §. 29. Of observations raised out of Heb. 7. 1 2 3. Vers. 1. I. DEep mysteries must be explained This causall particle FOR sheweth the reason why the
sufficient proof See § 84. IX Christ is a Priest after the most excellent order even ofâ—…sedec â—…sedec See § 84. Of other Doctrines arising out of this testimony See Chap. 5. v. 6. § 3â—… Vers. 18. X. The Law about the Leviticall Priest-hood is abrogated This is here affirmed with a note of asseveration For there is verily c. See § 8â—… These two are expresly â—…ed to be so See § 85. XI The Ceremoniall Law was weak XII The Ceremoniall Law was unprofitable Vers. 19. XIII No perfection can be attained by the Law This is expresly affirmed See § 86. XIV Christs Priest-hood succeeded in the room of the Leviticall Priest-hood The emphasis of this word The bringing in imports thus much See § 87. XV. Christs Priest-hood is the ground of hope Therefore it is said to be the bringing in of hope See § 87. XVI Hope of Christians is better then the hope of the Iewes was This comparative better intends as much See § 87. XVII We may draw nigh to God This is here taken for granted See § 88. XVIII Christs Priest-hood is the meanes of our drawing nigh to God This phrase by the which hath refeeence to Christs Priest-hood See § 88. §. 91. Of the meaning of v. 21. Heb. 7. 20 21 22. 20. And in as much as not without an oath he was made Priest 21. For those Priests were made without an oath but this with an oath by him that said unto him The Lord sware and will not repent Thou art a Priest for ever after the order of Melchisedec 22. By so much was Iesus made a surety of a better testament A Third argumrnt to prove the excellency of Christs Priest-hood above the Leviticall see § 1. is taken from the different manner of instituting the one and the other Christs institution was more solemn then the Levites Theirs without an oath Christs with an oath The argument may be thus framed That Priest-hood which is established by an oath is more excellent then that which is without an oath But Christs Priest-hood is with an oath and theirs without Therefore The proposition is implyed by the inference of the 22. verse on the 20. for the 21 verse is included in a parenthesis Both parts of the assumption are expresly set down in verse 21. The copulative conjunction and joyneth arguments and sheweth that this is another argument to prove the point in hand This relative phrase in as much hath reference to the first clause of the 22. verse which is as a correlative and both may be thus joyned together In as much by so much In as much as not without an oath By so much is Iesus c. These two negatives not without intend a strong affirmation See Chap. 4. v. 13. § 76. It is here taken for granted that Christ was most solemnly instituted a Priest even by an oath the oath of God himself which is the greatest and most solemn manner of institution that can be Gods oath importeth two things 1. An infallible certainty of that which he sweareth See Chap. 6. v. 18. § 140. 2. A solemn authority and dignity conferred upon that which he instituted by oath Great and weighty matters of much concernment use to be established by oath Hereby it appeareth that Christs Priest-hood is a matter of great moment and of much concernment This will appear the more evident if we consider the person who was Priest the ends why he undertook the function and the benefits which accrue from thence 1. The person was the greatest that could be v. 28. Chap. 1. v. 3. therefore he is 〈◊〉 called a great High-Priest Chap. 4. 14. 2. The ends of Christs Priest-hood were very weighty and that in reference to God and man To God for manifestation of his perfect justice infinite mercy almighty power unsearchable wisdome and other divine attributes which never were nor even can be so manifested as in and by Christs Priest-hood To man that Gods wrath might be averted his favour procured 〈◊〉 〈◊〉 purged he freed from all evill and brought to eternall happinesse 3. The benefits of Christs Priest-hood are answerable to the foresaid ends 〈◊〉 what Christ aimed at he effected to the full and all for mans good 1. That little which hath been noted and that much more which might be â—…ved about Christs Priest-hood much aggravateth all those errors which are 〈◊〉 that function of Christ. Such are most of the controversies betwixt us and 〈◊〉 God speaks to his Son as God and man yet Papists say that Christ is a Priest 〈◊〉 in his humane nature God saith to his Sonne in the singular number 〈◊〉 to him alone Thou art a Priest yet they make many Priests God made 〈◊〉 Priest after the order of Melchisedec who was without Father and Mother 〈◊〉 〈◊〉 they make ordinary Sons of men to be after that order God makes his Son 〈◊〉 for ever yet they substitute others in his room God gave him to offer up 〈◊〉 〈◊〉 sacrifice and that but once they every day offer up many sacrifices in their 〈◊〉 God gave him to offer up himself but they offer up bread and wine upon 〈◊〉 that it 's the body and blood of Christ. Christs sacrifice was a bloody 〈◊〉 they stile theirs an unbloody sacrifice 2. The weightinesse of Christs Priest-hood should stir us up the more to 〈◊〉 into that mystery that we may be the better acquainted therewith and 〈◊〉 greater benefit thereby These last words he was made Priest are not in the originall yet fiâ—…ly added 〈◊〉 our Translators to make up the sense which is better understood in the 〈◊〉 then in our English §. 92. Of the meaning of v. 21. THe Apostle before he concludes the main point setteth down within a â—…thesis a proof of the argument and that it may appear that his main 〈◊〉 is 〈◊〉 advance Christ his Priest-hood above the Leviticall he premiseth this that 〈◊〉 Priests were made without an oath so as they were not instituted after so 〈◊〉 manner as Christ was Object He bringeth no proof for it Answ. By alleadging an expresse testimony for the affirmative concerning the manner of instituting Christs Priest-hood he implyeth that there was no such matter concerning the Leviticall Priest-hood and thereupon he might well conclude that they were ordained without an oath If we throughly search all those Scriptures where mention is made of instituting Priests we shall find no hint of any oath The first institution of those Priests is set down Exod. 28. 1 c. The manner of consecrating them Exod. 29. 1 c. The confirmation of the High-Priests offcce to Phinehas and his seed for ever Numb 25. 13. Yet in none of those places is any mention of an oath Object This is but a negative argument Answ. In such things as the Holy-Ghost hath set down every particular that is requisite to be known a negative argument holdeth good See Chap. 1.
his sacrifice was not sufficient In that it is 〈◊〉 up more then once yet four severall times doth the Apostle apply this exclusive adverb once to Christs offering namely in this verse Chap. 9. 26 28. and 10. 10. All the shew of answer that they can make is by a foolish and false 〈◊〉 〈◊〉 a bloody and unbloody sacrifice That sacrifice say they which Christ 〈◊〉 â—…fered up upon the Crosse was a bloody sacrifice and that was but once offered up but that which is offered up in the Masse is unbloody and this is daily offered up Answ. 1. This distinction is without ground of Scripture There is no hint of my such distinction there 2. It taketh away all the pretended virtue and efficacy of their sacrifice They â—…old that their sacrifice is a true reall propitiatory sacrifice for the sins of the qâ—…ck and dead But an unbloody sacrifice cannot be so for without shedding of 〈◊〉 is no remission Heb. 9. 22. This phrase without shedding answers their conâ—…it of transubstantiating wine into blood for by shedding of blood is meant slaughur or taking away of life 3. Those termes bloody and unbloody being contradictory cannot be attributâ—…d to the very same thing as they say the body of Christ crucified and the bread transubstantiated are the very same body 4. According to their own position their sacrifice is not unbloody for they say the wine is transubstantiated into blood To this they rejoyne that that blood is 〈◊〉 shed And if not shed then no sacrifice But is not the wine powred out of the Chaâ—…e when it is drunk and may not some of it fall out of the Cup or from the mouth or beard of him that drinketh it They much presse this that the ancient Fathers call the Eâ—…charist an unbloody sacrifice Answ. They call it a sacrifice metonymically and sacramentally because it is a memoriall of the sacrifice of Christ and unbloody to distinguish it from Christs sacrifice on the Crosse. There blood was shed here is no blood at all 2. They called it an unbloody sacrifice in reference to k the praises then offered to God which they called sacrifices without body as well as without blood and an unbloody service That which is implyed in this word once namely the perfection of Christs sacrifice should make us perfectly yea wholy and onely trust thereunto As it is perfect in it self so must we account of it as of that which can make us perfect This will be manifested by our stedfast relying upon it without doubting or wavering and without trusting to any thing else Blessed be the Gospell that hath revealed the perfection of this sacrifice and blessed are they that trust unto it This is the rather to be done by reason of the kind of sacrifice which is thus expressed He offered up himself Hereof see Chap. 1. v. 3. § 29. See also Domest Duties Treat 1. 9. 29. This intimation of time when hath reference to Christs death upon the Crosse. I grant that this particle when is not expressed in the Greek yet it is implyed in the participle which may thus be translated having offered up If then that which is comprised under the word once was accomplished how shall he be offered up again in the Masse §. 116. Of the resolution and observations of Heb. 7. 26 27. Vers. 26. For such an High-Priest became us who is holy harmelesse undefiled separate from sinners and made higher then the heavens Vers. 27. Who needeth not daily as those High-Priests to offer up sacrifice first for his own sins and then for the peoples for this did he once when he offered up himself Vers. 26. THe sum of these two verses is The excellency of Christ above other Priests Hereof are two parts 1. A description of Christ. v. 26. 2. A declaration of the difference betwixt Christ and other Priests In the description there is set down 1. The person described 2. The substance of the description The person is set out by his office High-Priest In the substance we may observe two points 1. The purity of Christ. 2. His dignity The purity of Christ is 1. Set down in four properties 2. Amplified by the ground thereof Among the foresaid properties one in generall hath respect to his function 〈◊〉 is holy The other three are a qualification of his person namely harmlesse 〈◊〉 led separate from sinners About the ground of these is noted 1. The kind of ground became 2. The persons whom it concerneth us The dignity of Christ is 1. Set out by the place heavens 2. Amplified by a comparative expression higher then Vers. 27. The difference betwixt Christ and other Priests is 1. Propounded 2. Proved The point propounded is in a dissimilitude wherein is 1. Intimated an agreement betwixt them 2. Is expressed a difference The agreement is in offering sacrifice The difference is in three points 1. In time They offered daily Christ once 2. In the extent of the end They for their own sins and others Christ 〈◊〉 for others The extent of their offering is amplified by the order first for 〈◊〉 own sins then for the peoples 3. In the kind of sacrifice Christ offered up himself They offered up 〈◊〉 sacrifices Doctrines I. Christ was an High-Priest He is so stiled See 6. 108. II. Christ was such a Priest as was every way sit This relative such in this 〈◊〉 implyeth as much See § 108. III. God ordered matters so as our need required Even so as became us See § 〈◊〉 IV. Christ by his function was an holy one In this respect he is here stiled 〈◊〉 See § 109. V. Christ never committed any actuall sin He was harmlesse See § 109. VI. Christ was without originall sin He was undefiled See § 109. VII Christ was not guilty of Adams sin In this sense he is said to be separate from sinners See § 109. VIII Christ was perfectly pure This geneall is gathered out of all the â—…mentioned particulars See § 109. IX Christ as our Priest is above all creatures This phrase higher then the 〈◊〉 intendeth as much See § 110. X. Christ as mediator is advanced to that high dignity which he hath The 〈◊〉 made as here used implieth as much See § 110. Vers. 27. XI Christ needed not the things which other Priests did Thus 〈◊〉 is expressed in this phrase needed not See § 111. XII Priests offered up sacrifices This is taken for granted See § 113. XIII Legall Priests oft offered up their sacrifices even daily See § 112. XIV What cannot at once be effected must by daily performance be helped 〈◊〉 Tâ—… is the reason why the Priests daily offered See § 112. XV. Legall Priests offered sacrifice for their own sins This is plainly expressed See § 113. XVI They who are in place to cleanse others must first be cleansed themselves Tâ—… adverb of order first demonstrateth as much See § 113. XVII Priests offered sacrifice for others also This
1. By purging away this kinde of filth Christs sacrifice is distinguished from all the legal sacrifices and purifications none of them could purge away sinne Sinne makes too deep a stain even into the very soul of man to be purged away by any external and earthly thing That which the Apostle saith Heb. 10. 4. of the blood of Bulls and Goats which were the greatest and most efficacious sacrifices of the Law may be said of all external means of purifying It is not possible that they should take away sinnes Therefore they are said to sanctifie to the purifying of the flesh Heb. 9. 13. not to the purifying of the soul. Quest. Was not legal uncleanness a sinfull pollution Answ. Not simply as it was legal that is as by the Cerimonial Law it was judged uncleanness For 1. There were sundry personal diseases which by that Law made those that were infected therewith unclean as Leprosie Lev. 13. 3. Running of the Reins Lev. 22. 4. Issue from the flesh Lev. 15. 2. and other the like 2. There were also natural infirmities which were counted uncleanness yet not sins in themselves as womens ordinary flowers Lev. 15. 33. their lying in ehildbed Lev. 12. 2. 3. Casual matters that fell out unawares and could not be avoided caused uncleanness Lev. 5. 2. Numb 19. 14. 4. So also did sundry bounden duties for the Priest who slew and burnt the red Cow and he who gathered up her ashes were unclean yea and he who touched a dead corps which some were bound to do for a decent burial thereof Numb 19. 7 10 11. Quest. 2. Was it not a sinne to remain in such uncleanness and not to be cleansed from it Answ. It was and thereupon he that purified not himself was to be cut off Numb 19. 13 26. But this sinne was not simply in the legal uncleanness but in the contempt of that order which God had prescribed Lev. 22. 9. or at least in neglect of Gods Ordinance The like may be said of an unclean persons touching any holy thing Lev. 22. 3. It was sinne if he came to knowledge of it Lev. 5. 3. because therein he wittingly transgressed Gods Ordinance Quest. 3. Were not sinnes also taken away by the oblation of legal sacrifices Answ. True it is that by the offering up of those sacrifices people were assured of the pardon of sinne but not as they were external things but as they were types of the allsufficient sacrifice of Christ It was then peoples faith in the mysticall substance of those sacrifices which was Christ whereby they came to assurance of the pardon of sinne It therefore remains a true conclusion that sinne is purged away by Christs sacrifice alone so as herein the sacrifice of Christ surpasseth all other sacrifices Whereas the Apostle further addeth this relative particle OUR our sinnes he maketh a difference therein also betwixt the Priests under the Law with their sacrifices and Christ with his For they offered for their own sinnes Lev. 16. 6. as well as for others But Christ had no sinne of his own to offer for His sacrifice was to purge away Our sinnes our sinnes only not his own Thus is this phrase to be taken exclusively in relation to Christ himself but in relation to others inclusively None no not the best excepted For the Apostle using the plural number indefinitely includes all of all sorts and using the first Person puts in also himself though an Apostle and so one of the most eminent Christians §. 29. Of Christs purging our sinnes by HIMSELF A Third difference betwixt Christ and the legal Priest is in the sacrifice by which the one and the other purged people The Priests sacrifice was of unreasonable beasts Christ of HIMSELF He by himself purged our sinnes The first particle of this verse who having reference to that excellent Person who is described in the words before it and after it noteth out the Priest This clause by himself sheweth the sacrifice or means of purging The Sonne of God the Creator of all things the Sustainer and Governour of all is the Priest and this Priest offered himself and so by himself purged our sinnes True it is that the humane nature of Christ only was offered up whereupon it is said that he was put to death in the flesh 1 Pet. 3. 18. and suffered for us in the flesh 1 Pet. 4. 1. yet by reason of the hypostaticall union of his two natures in one Person he is said to give himself Ephes. 5. 2. and to offer up himself Heb. 7. 27. And thereupon it is said that he put away sinne by the sacrifice of himself Heb. 9. 26. And as here purged our sinnes by himself For as much as it was impossible that the Word should die being the immortal Sonne of the Father he assumed a body that he might die for all and yet remain the incorruptible Word Great is the emphasis of that phrase It sheweth that this work of purging our sinnes was above humane strain though an humane act or rather passion were requisite thereto as to suffer to shed blood to die yet a divine value and vertue must needs accompany the same to purge sinne It must be done even by him himself who is God-man He himself must be offered up In which respect it is said that God hath purchased the Church with his own blood Acts 20. 28. This title Himself having reference to that Person who is both God and man includes both the natures This Person himself offered up himself to purge our sinnes by himself This is a great mystery the like was never heard of The Priest that offereth the sacrifice that is offered one and the same The same mystery is implied under this phrase Christ sanctified the people with his own blood Heb. 13. 12. But this of sanctifying or purging with or by himself hath the greater emphasis More cannot be said to set out the invaluable price of our redemption the indelible stain of sinne and available means of purging it See Chap. 9. v. 12. § 57. §. 30. Of Christs glory after his suffering A Fourth difference betwixt Christ and the Levitical Priesthood is in these words He sate down on the right hand of the majesty on high Hereby is implied a continuance of Christs Priesthood after his death This is denied of the Priesthood under the Law Chap. 7. 23. But Christ having by his death offered up a sufficient sacrifice for all our sins and by his burial sanctified the grave and that estate wherein the bodies of beleevers after death are detained till the day of consummating all things rose from the dead and ascended into Heaven there to continue an high-Priest for ever This then notes out another part of Christs Priesthood The former was of subjection and suffering this of dignity and raigning By that was the work wrought and price laid down by this is the efficacie and virtue thereof applied and the benefit
the same particle that here it is thus seeing therefore Chap. 4. 6. It is evident hereby that the Son of God became a son of man for their sake whom God had given to him Of the Son of God being one with sons of men See § 104. To declare that in the conformity of Christ to others the Apostle intends the same persons whom he mentioned before he useth the very same words children in both places Of this title children See § 128. §. 137. Of this phrase Flesh and blood THat wherein Christ is here said to be conformable to these children is styled Flesh and blood Flesh in Scripture is used Properly or Tropically 1. Properly for that part of man which covereth the bones and is covered with skin through which the veins nerves sinews arteries and other ligaments of the body do pass Thus doth Iob distinguish flesh from skin bones and sinews Iob 10. 11. Thus distinguished It is a soft substance made of blood coagulated 2. Tropically flesh is used sundry waies As 1. By a Synecdoche as when it is put 1. For the whole body distinguished from a mans soul. The dead bodies of thy servants have they given to be meat unto the fowls c. the flesh of thy Saints unto the beasts of the earth Psal. 79. 2. 2. For the person of man consisting of body and soul. All flesh shall see the salvation of God Luk. 3. 6. In these two respects flesh is attributed to Christ namely in reference to his body 1 Pet. 3. 18. and to his whole humane nature Ioh. 1. 14. 1 Tim. 3. 16. 3. To a mans wife who is styled his flesh Gen. 2. 23. and by rule of relation to a womans husband For man and wife are said to be one flesh Matth. 19. 5. 4. For such as are of kin St Paul thus styles those that were of the stocâ—… from whence he came Them which are of my flesh Rom. 11. 14. 5. For a neighbour Hide not thy self from thine own flesh Isa. 58. 7. Kinsmen and neighbours are of the same flesh the former more near the later more remote therefore both are called flesh 6. For all creatures cloathed with flesh God giveth food to all flesh Psal 136. 25. 2. By a Metonymy as when flesh is put 1. For corruption That that is born of the flesh is flesh Joh. 3. 6. Flesh in the later place is put for corruption of nature 2. For infirmity Thus horses are said to be flesh Isa. 31. 3. In regard 〈◊〉 their weakness and in this respect are opposed to spirit 3. For outward appearance Ye judge after the flesh Joh. 8. 15. that is 〈◊〉 things outwardly appear Corruption weakness outward shew are but adjuncts or accidentâ—… which belong to mens bodies which are flesh 3. By a Metaphor as when flesh is put 1. For abrogated ceremonies This the Apostle intends where he said Are you now made perfect by the flesh Gal. 3. 3. 2. For humane excellencies We have no confidence in the flesh Phil. 3. 3. 〈◊〉 means thereby such prerogatives as men esteemed excellencies and used 〈◊〉 boast in them These and other like things are as flesh alone without spirit which râ—…sume putrifie and vanish to nothing as meer flesh doth Flesh is here put for the humane nature and that as it is accompanied with 〈◊〉 nifold frailties By way of diminution blood is added thereunto flesh and blood Blood is a liquor consisting of the four humours in it life and spirit is convâ—… through the whole body The Philosopher saith that blood is the matter olâ—… whole body By a Metonymy blood is put for life and for death For life because it is 〈◊〉 means of life Gen. 9. 4. For death because upon shedding of blood death followeâ—… Gen. 37. 26. Compare Psal. 72. 14. with Psal. 116. 13. In this respect Christs blood put for his death Rom. 5. 9. Eph. 2. 13. By a Metaphor blood is put for the corruption of nature Ioh. 1. 13. Ezek. 16. 6 Blood is here joyned with flesh to shew that quick flesh is here meant 〈◊〉 that hath blood in it And by reason thereof is subject to many infirmities yeaâ—… sensible of them As good blood is the nourishment of the flesh and makes it quick and fresh so distemper of blood causeth many maladies in the flesh By the wasting of the 〈◊〉 the flesh consumeth Fitly are these two flesh and blood joyned together I finde them thus â—…ed five times in the New Testament Here Matth. 16. 17. 1 Cor. 15. 50. Gal. 1 Eph. 6. 12. Flesh and blood thus joyned set out in generall mans externall substance 〈◊〉 visible and sensible and in that respect exposed to spirit Luk. 24. 39. In particular flesh and blood is put 1. For mans earthly disposition and incapacity of heavenly mysteries soâ—… himself he can neither know them nor make them known Thus flesh and blâ—… opposed to God who is omniscient and revealeth what mysteries he pleased whom he will Matth. 16. 17. Gal. 1. 16. 2. For mans weaknesse Thus it is opposed to principalities and poâ—… Eph. 6. 12. 3. For mortality whereunto our sins brought us Thus it is opposed to gloâ—… bodies 1 Cor. 15. 50. Here it is used in the generall acception of the phrase as flesh was noted before to be used namely for humane nature subject to manifold infirmities Flesh and blood as it is a visible substance so it is gross heavy drousie subject to hunger thirst cold heat pain wearisomness sickness fainting yea and death it self In regard of the outward visible part a man is little better then a bruit beast which is also flesh and blood Eccles. 3. 19. Sundry beasts in sundry excellencies appertaining to flesh and blood go beyond men as in bigness swiftness strength vigor of severall senses as of sight hearing smelling tasting touching and other like endowments That flesh and blood is such as hath been shewed it came first from sinne For sinne brought death and all manner of infirmities are concomitants to death This is a point most worthy their due and serious 〈◊〉 â—…deration who are or may be puffed up by reason of their reasonable soul or any abilities thereof or by reason of the comly feature beauty strength or other excellencies of the body or by reason of victories over enemies successes in their endeavours honours dignities revenews stately pallaces sumptuous houses or any other like things Notwithstanding these or any other like excellencies they who lay claim to those excellencies are but flesh and blood Flesh and blood are in this case like the Peacocks black feet when her gay feathers are in her eye she struts up her self in beholding them but when her eye is cast on her black feet down fals her gay feathers A due consideration of flesh and blood would take away all proud conceits of any outward excellencies Considering all others are as we are flesh and blood What folly is it to trust in man Isa.
31. 3. or to fear man Isa. 51. 7 8. §. 138. Of Saints being flesh and blood OF the foresaid flesh and blood Christs children that is such as being elected and given by God to Christ and thereupon redeemed called justified and sanctified are here said to be partakers The Greek Verb it derived from a root that signifieth common and it implieth to have a thing in common with others Thus as the children are here said to be partakers of flesh and blood so the Gentiles are said to be partakers of the Jews spirituall things Rom. 15. 27. that is all to have them in common one as well as another Concerning this common condition of children Apostles who were eminent among these children thus say of themselves We also are men of like passions with you Act. 14. 15. Regeneration altereth not the outward constitution or condition of men Sinne did not altar mans substance for Adam after his fall retained that body and soul with the severall powers and parts of each which he had before So regeneration took not away flesh and blood in the substance thereof nor the common infirmities of it Indeed transgression altered the good quality that was in mans body and soul Namely the integrity the holiness and righteousness in which he was created after Gods Image So regeneration altereth mans evil disposition and corruption wherein he was conceived and born but not his outward condition or constitution Whether he were tall or low fat or lean healthy or sickly strong or weak strait or crooked fair or foul rich or poor before his regeneration he remains the same afterward for ought that regeneration doth to the contrary The Lord will have his children to retain as others flesh and blood and remain subject to all manner of infirmities for sundry weighty reasons 1. That they might not by reason of any spirituall priviledges be too much puffed up for the children while here they live are too prone thereunto 2 Chro. 32. 25 2 Cor. 12. 7. 2. That in Gods presence they might the more abase yea and abhor themselves Iob 40. 4. 42. 6. 3. That they might learn to lay forth their misery and plead their weakness before God Iob 6. 12. 4. That they might take heed of provoking Gods wrath against themselves 〈◊〉 are but flesh and blood Act. 9. 5. 5. That they might have the more compassion on others Heb. 5. 2. Gal. 6. 1. 6. That they might be the more circumspect over themselves 1 Tim. 4. 16. 7. That they might be more carefull in using all means needfull and usefull 〈◊〉 flesh and blood Eph. 6. 10 11 12. 8. That they might the better discern what cause they have to exercise the 〈◊〉 of invocation Psal. 116. 2. yea and of gratulation to for Gods supporting aâ—… doth such as are flesh and blood 9. That they may more confidently depend on God 2 Chron. 20. 12. 10. That they might not rest on man for revelation of Divine truth Maâ—… 16. 17. These and other like ends instruct us in so many duties arising from this our condition that we are flesh and blood §. 139. Of Christs being flesh and blood THe conformity of Christ to his children is thus expressed He also himself liâ—… wise took part of the same Every of these words have their emphasis 1. This copulative also hath reference to the children before mentioned 〈◊〉 also he as well as they Though there were an infinite disparity betwixt Christ 〈◊〉 his children yet he refused not conformity with them Or otherwise this copulatiâ—… also or and may be translated even even he which is a note of speciall emphasis 2. This reciprocall Pronoun himself hath reference to Christs eminency and it implieth that he that was true God the Creator Preserver Redeemer 〈◊〉 Father of those children suffered not his infinite excellency to be any hinderâ—… to this his low condescention He himself 3. The Greek word translated likewise implieth a nearness to one Therâ—… whence it sprouteth signifieth near A word of the same stem is used in this phâ—… â—…igh unto death Phil. 2. 27. The Ad'verb here used is not elswhere found in 〈◊〉 New Testament but in other Greek Authors it is frequent by them it is 〈◊〉 joyned with another word which more expresly setteth out the same thing that 〈◊〉 doth That other word is oft used in the New Testament and joyned with 〈◊〉 copulative also as where Christ saith These also doth the Son likewise Joh. 5. â—… By comparing that place with this text we may observe that He who himself 〈◊〉 was likewise equall with God did also himself likewise take part of the same naâ—… with man 4. The word here translated took part is another then the former translâ—… are partakers The former implieth that all of all sorts were by nature subject 〈◊〉 the same common condition but this other intendeth a voluntary act of Chriâ—… whereby willingly he took upon himself to be like his brethren He was before he was true God eternall allsufficient and needed not in regard of himself to â—… as the children were A like word to this is used ver 16. He took on 〈◊〉 See § 159. The Greek word in the later place according to the notation of it signifâ—… to have with or to have of that which another hath Christians are said 〈◊〉 partakers of the Lords Table one with another to receive the benefit thereof 1 Câ—… 10. 21. They who mutually partake of the same commodity are called parâ—… from the sâ—…me Originall Luk. 5. 7. See Chap. 3. § 17. 5. This relative The same hath reference to flesh and blood The relativâ—… of the plurall number to shew that it includeth both For the one and the othâ—… of the singular number but both joyned include the plurall This doth emphatically set forth Christ not only to be true man but also subâ—… to all manner of frailties so farre as they are freed from sin even such as a company flesh and blood as was before shewed § 137. Behold how low the Sonne of God descended for us sons of men Herein 〈◊〉 peared love How ought this conformity of Christ to take part of flesh and blood quicken â—… up to take part of that Divine nature whereof an Apostle speaketh 2. Pet. 〈◊〉 that so we may be like him in those excellent graces wherein he made himself a pattern to us while he was on earth as in meeknesse and humility Matth. 11. 29. in love Ephes. 5. 2. in forgiving others Coloss. 3. 13. in compassion Luke 10. 37. in patience under sufferings and contempt of the world Heb. 12. 2. Christs conformity to us was in much meanness ours to him is in much glory Upon this ground doth the Apostle presse a like exhortation Philip. 2. 5. What if we be called to conformity with Christ in suffering in bearing reproach or undergoing ignominy for righteousnesse
chickens under her wings and ye would not Matth. 23. 37. This great displeasure of God against his peoples obstinacy is set out to the life in the parable of the Vineyard Isa. 5. 4 5. and of the Figtree Luk. 13. 7. The more the good of any is sought the more are they grieved and offended who in love seek their good if their love and the effects thereof be neglected and despised This should warn us to take due notice of all the evidences of the kindness of God our Father and of his care about our good that we may make the right use of all and to fear lest by stubbornnesse and obstinacy we provoke him to turn his favour into displeasure his love into grief and offence §. 104. Of the meaning of this word generation THe word translated generation doth in the Hebrew signifie the continuance of time and it is put for the space of a hundred years as where God saith in the fourth generation Gen. 15. 16. The Lord before had made mention of four hundred years this fourth generation was the last hundred of those four hundred The Greek word here used is derived from a Verb that signifieth to 〈◊〉 and it signifieth sometimes a multitude of people and so is translated a 〈◊〉 in which there useth to be multitudes of people as where a multitude of 〈◊〉 ones are called a perverse Nation Phil. 2. 15. and sometimes for a continuance of people or a succession of one after another as where mention is made of fourteen generations Matth. 1. 17. And where it is said This generation shall not 〈◊〉 Matth. 24. 34. The word as here used may include both these significations which do â—…vate the wretched disposition of that people in these two respects 1. In that they all conspired together in their sinnes except a few Thus 〈◊〉 Christ aggravate the sinne of the people in his time in that they all rejected 〈◊〉 and his Ministry and thereupon saith that the men of Ninive and the 〈◊〉 of the South shall rise up in judgement with this generation Matth. 12. 41 42. 〈◊〉 is with the whole Nation Plagues that infect a whole City are counted great judgements a leprosie that spreadeth it self over a mans whole body is counted 〈◊〉 grievous malady so a poyson that infecteth all the blood in a mans body 〈◊〉 like manner contagious sinnes that infect a whole Nation are detestable sinneâ—… By this did Daniel aggravate the sins of the Israelites that were carried captive 〈◊〉 Babylon and justifie Gods severe judgement upon them for saith he All 〈◊〉 have transgressed therefore the curse is poured upon us Dan. 9. 11. Consent of multitudes in sin is so far from extenuating it as it doth the 〈◊〉 aggravate it Wherefore if sinners entice thee consent thou not Prov. 1. 10. 2. This word generation doth aggravate their sin in that it implieth a continuance therein as was shewed v 9. § 95. even from parents to children The Apostle doth fitly adde a Relative THIS which is not in the Hebrew 〈◊〉 demonstrate what kinde of people he speaks of even those which lived in the wildernesse and saw the mighty works of God With them therefore in particular is God grieved who do provoke God §. 105. Of Gods complaining of people THis phrase and said being applied to God implieth a complaint and 〈◊〉 on Gods part For he was so much and so long provoked by his people as 〈◊〉 was forced to complain of them Gods complaints of his people are in other places more expresly and â—…ly set out as Num. 14. 11 27. Deut. 32. 29. Psal. 81. 11 13. Isa. 48. 18. 〈◊〉 23. 37. His Fatherly affection towards his people forceth him thus to do When a Fâ—…ther seeth his sonne runne headlong into desperate courses from which he will 〈◊〉 no means be restrained he useth to complain of his foolish and perverse disposition That which is noted to accompany Gods complaint namely great wrath and soar vengeance ver 11. and in the places before quoted is a forceable inducement to move us carefully to avoid all such courses as may give occasion to God to complain of us Is not he the God of our being life preservation comfort confidence and eternall salvation Shall we then make him to complain of our ungraciousnesse O remember what he is what he hath done for thee what thou maist farther expect from him and thereupon set thy self so to please him in all things that he may never repent of what he hath done for thee but rather delight in doing more and continuing to be ever kinde unto thee §. 106. Of the meaning of these words They do alway erre in their heart THe matter of Gods complaint is set out in two particulars 1. Their stubbornness 2. Their ignorance The former is thus expressed They do alway erre in their hearts The Hebrew thus It is a people that do erre in their heart Though there be some difference in words betwixt the Hebrew and Greek yet the sense is the same in both For this Hebraism a people erring signifieth a continuance in a thing It is a Participle of the present tense and intendeth a present being to be so and so as it hath been before The Greek Translators to express the emphasis of that Hebraism in their own dialect adde this Adverb alwaies The word translated people is of the singular number but it is a collective word and compriseth many under it It signifieth a multitude of persons Therefore the Greek Translators use the Plural number They doe erre The Apostle in both these diversities followeth the Septuagint Of the LXX See Chap. 1. v. 6. § 72. The Verb translated erre is of the passive voice The active signifieth to seduce or deceive as Matth. 24. 4 5 11. The passive signifieth to erre Mat. 22. 29. For they that erre are deceived by themselves or others Both the Hebrew and Greek words are applied to silly sheep which go astray from the rest of the flock and from their shepherd and so fall into many dangers Isa. 53. 6. Mat. 18. 12 13. The folly of those who go astray out of the wayes of God and wander in the wayes of wickedness is set out to the life To aggravate their sin the more the ground thereof is thus declared in heart This relative their is not unfitly added by our English to shew that their own evil disposition caused them to go astray Of the Heart and of the divers significations thereof See v. 8. § 79. Heart is here put for the Will Men may be said to erre three wayes 1. In the minde or understanding so did they of whom the Prophet saith They that erred in spirit shall come to understanding Isa. 29. 24. The later clause declares the meaning of the former and shews that by erring in spirit he means erring in understanding And
Priests extraordinary as Melchizeâ—… ordinary as Aaron and his posterity typical as the legal Priests and the 〈◊〉 true Priest Jesus Christ the Apostle premiseth this general particle every Hence it appeareth that no person can be a fit Priest for men but a sonne of man 〈◊〉 of the same nature and mould of the same fellowship and society When God first ordained Priests he thus said Take Aaron and his sonnes from among the children of Israel Exod. 28. 1. 1. Priests are in special manner for men They stand betwixt God and men and therefore it is requisite that they be men For this end Christ himself was made man Ch. 2. v. 17. 2. It becomes Priests to have compassion on their brethren Therefore they â—…ost be of the stock of mankinde For this end also was Christ of man that he might be a mercifull High-Priest Chap. 2. 17. 1. This may well be pressed against those hereticks that deny the humane nature of Christ or deny that he took that nature from the Virgin Mary but say he brought it from heaven If so then were he no true Priest Of these hereticks See Chap. 2. v. 14. § 140. The like may be pressed against those who make Angels Mediators and in that respect Priests For it belongs to the Office of a Priest to be a Mediator betwixt God and man This qualification of a Priest to be from 〈◊〉 men cuts off all such spirits from that office neither is there any clause of Scripture that makes for them in this case 2. This instructs us in the great respect of God to man and that two 〈◊〉 1. In that he so beheld mans weaknesse as to afford unto him such a Priest as he might endure If Christ onely as God had been our Mediatour the brightnesse of his glory would have confounded us The appearance of Angels oft afrighted sonnes of men though they appeared in mans shape Instance the case of Gideon and Manoah Judg. 6. 22. 13. 22. The like is noted of Zaâ—… Luk. 1. 12. 2. In that God did over-look our unworthinesse For though we had sinned and thereby our nature was odious in his sight and a fit object for his wrath yet he made this very nature a means of Mediation and Reconcilation 1. Typically in the legal Priests then truly in his own Son a Son of man Jesus Christ. 3. This is a matter of great Comfort and Encouragement to us children of men For we may well infer that he who hath ordained a Priest from among men will assuredly accept of us in that Priest and will not reject our persons or prayers As Maâ—…oahs wife said to her husband If the Lord were pleased to kill us he would 〈◊〉 have accepted a burnt-offering Judg. 13. 23. So we may say If the Lord would condemn us all he would not take a Priest from among us to be for us in things pertaining to God § 3. Of Priests being ordained THe second branch of the description of a Priest is that he is ordained Of the divers acceptions of the Greek word translated ordained See Ch. 2. v. 7. § 61. Here it may be taken actively the Verb being taken in the middle voice Thus he may be said to order things which pertain to God Our English takes it passively Both acceptions may in general intend the same thing In the passive signification it implieth That Priests must be ordained or appointed they must be set apart to their function they must have a call and warrant Thus is this word used by Christ where he said Who made or appointed me a Iudge Luk. 12. 14. He would not take upon him that Office whereunto he was not deputed This word is also thus used of Pharaoh He made or appointed Ioseph Governor over Egypt Act. 7. 10. It is applied to ordaining Elders Tit. 1. 5. yea and to making Priests Heb. 7. 28. So as they only are true Priests who are lawfully called thereto Of Priests this is expresly proved v. 4. Of the calling or ordaining of other Ministers See Ch. 3. v. 2. § 34 35. §. 4. Of the High-priests being for men THe third branch of the description of an High-priest is that he is for men 〈◊〉 their use for their good The phrase translated for is used in a double sense 1. It being joyned with an Accusative case signifieth above as the Disciple 〈◊〉 not above his Master nor the servant above his Lord Mat. 10. 24. 2. Joyned with a Genitive case it importeth the end or good of a thing 〈◊〉 where Christ saith of his body given and of his bloud shed for you Luk. 22. 19 20. So here God appointed an High-priest for the good of men This may be exemplified in all the parts of his function The gifts Sacrifices incense and 〈◊〉 manner of oblations which he offered were for the good of the people So 〈◊〉 his entring into the holy place and carrying their names before the Mercy-seaâ—… together with other sacred duties The grounds hereof were mans need and Gods tender respect to man 1. This sheweth that they who sought the Priesthood for their own advancement and advantage clean perverted the end thereof as they did against 〈◊〉 the Prophets much cried out and they who in Christs and in his Apostles 〈◊〉 thrust themselves into that function though they were not of the posterâ—…ty of Aâ—…ron Likewise they who abused the Priesthood for their own emolument as the 〈◊〉 of Eli 1 Sam. 2. 13. and Eliashib Neh. 13. 4 c. This may be applied to false prophets false Ministers of the Gospel and to 〈◊〉 Prophets and Ministers as do all for filthy lucre sake 2. This warranteth us to apply what Christ did as an High-priest to our selves for he was an High-priest for men even for their salvation 3. This sheweth that who have charge over others must seek their â—…tuall good See Chap. 7. vers 27. § 114. §. 5. Of an High-priests performing things pertaining to God THe fourth branch of an High-priests description is that he be in 〈◊〉 pertaining to God Word for word Things that are to God Thus by 〈◊〉 of his Office he was a Mediator betwixt God and man This he was in a 〈◊〉 respect 1. In those things wherein people had to do with God 2. In those things wherein God had to do with the people In the former he represented the people In the later he stood in Gods room As representing the people he bare their names upon his breast and â—…proached to the Mercy-seat he offered all manner of Sacrifices and made â—…cession In Gods room he heard and judged causes He declared who were clean and 〈◊〉 clean and blessed the people All these and other like points of Mediation betwixt God and man the 〈◊〉 Priests did as types of Jesus Christ the true Priest 1. This gives intimation of the wretched and wofull estate of man by 〈◊〉 who by himself can have no communion with God
Creator 6. Their Priests are not denyed to be creatures yet their sacrifice they say is their Creator Thus they make creatures greater then their Creator for the Priest is greater then the sacrifice 7. They pretend a Priest-hood after the order of Melchisedec wherein there is nothing like to Melchisedecs But to let other absurdities passe If perfection be by Christs Priesthood what further need was there that other Priests should be established O abhominable religion that obtrudes such an unheard of Priesthood to the Church Let us learn to use the Priest-hood of Christ which succeeds the Leviticall Priesthood and that whereby perfection may be had so as to trust perfectly thereunto 〈◊〉 the Jewes might conceive hope and receive comfort by that Leviticall Priest-hood how much more hope and more comfort may we by the Priest-hood of Christ Such is the dignity of this Priest being God and man such the worth of his sacrifice being the body of him that was God so efficacious the sprinkling of his blood his entring into the holy place his intercession with God as we may safely securely and confidently trust thereunto Let us do with our Priest the Lord Jesus as the Jewes did with their Priests They brought all their sacrifices to them Let us first apply to our selves Christs sacrifice This is a true Catholicon A generall remedy for every malady Then let us offer up the sacrifice of a broken heart and contrite spirit the offering of prayer and praise and the oblation of new obedience to Christ. Of yeelding obedience to the Gospell on such a ground see § 68. in the end thereof §. 62. Of the meaning of these words for under it the people received the Law THe Apostle before he bringeth in his proof of the imperfection of the Leviticall Priest-hood inserteth within a parenthesis an especiall priviledge of that Priesthood which is thus sâ—…t down for under it the people received the Law This causall conjunction FOR implieth a reason of that Priest-hood why there was such a function namely that there might be a meanes of passing a Law betwixt God and the people Of this word people see § 40. and Chap. 4. v. 9. § 57. Here by people are meant the congregation or nation of the children of Israel for to them in speciall was the Law given Rom. 9. 4. This phrase received the Law is the interpretation of one Greek verb which is a compound and that of a verb that signifieth to put Matth. 12. 18. To â—…ake Heb. 1. 13. and to appoint Matth. 24. 51. and of a noun that signifieth a law v. 5. The verb active signifieth to make a law or to appoint or establish a Law The passive signifieth to be established by Law This very word is used Chap. 8. v. 6. and translated established The word Law included in the Greek â—…pound is not expressed in our English The Latin there used by most â—…preters signifieth to establish by Law So much must be understood in our â—…lish The foresaid compound passive verb here used in my Text is joyned 〈◊〉 the noun people to whom the Law was given It cannot be word for word 〈◊〉 in English It is somewhat like to this phrase to tithe the people § 40. And 〈◊〉 this Levi was tithed To come the nearest that we can to the originall 〈◊〉 be thus rendred The people had a Law made or the people were subject 〈◊〉 the Law Our English which thus translates it The people received the Law 〈◊〉 〈◊〉 vulgar Latin which hitteth the sense of the Apostle By Law is here in speciall meant the ceremoniall Law which was most 〈◊〉 that Priest-hood and which was most especially abrogated by Christs Priest-hood This relative phrase under it hath reference to the Leviticall Priest-hood The force of the reason lyeth in the relation between a Law and Priest-hood There cannot passe a Law of Covenant between God and man without a Priesthood This is here taken for granted Yea further he taketh it for granted 〈◊〉 the Law and Priest-hood are answerable one to another Such as the Law is 〈◊〉 is the Priest-hood §. 63. Of the necessity of a Priesthood to establish a Law AN especiall point intended by this clause For under it the people received 〈◊〉 Law is this A Priest-hood is necessary for establishing ordinances betwixt God and man The main end of a Priest is to be for men in things pertaining to God Heb. 5. 1. â—…nances betwixt God and man there is a kind of Covenant for which there must be a kind of mediator betwixt God and man There is no proportion betwixt God and man whether we consider the greatnesse the brightnesse or holinesse of God Object Before Aaron there was no Priest Answ. The first born were Priests before the Law On this ground the Lord saith I have taken the Levites from among the children of Israel instead of all the firâ—…t born And again he saith to Moses Take the Levites instead of all the first born 〈◊〉 3. 12 45. We may from hence infer that there is a necessity of a Priest-hood in the Church This is as necessary as a Covenant to passe betwixt God and man as necessary as Gods favour to be turned to man and mans service accepted of God Our adversaries in the generall grant a necessity of Priest-hood and thereby think they have a great advantage against us They much insult on this that they have such Priests as offer up an outward reall propitiatory sacrifice But the truth is that we have the substance they but a shadow we have the 〈◊〉 they but a conceit of their own We have that Priest-hood which the Apostle here so much commendeth the Priest-hood which abolished Aarons and succeeded in the room thereof A Priest-hood of Gods own appointing which is â—…sting and perfecteth all that trusteth thereunto Our Priest is both God and 〈◊〉 most holy who offered himself up without spot who actually entred into the 〈◊〉 holy place who there abideth ever before God the Father who doth so fulâ—…y effect all things belonging to a Priest as there needeth none to succeed him The Popish pretended Priest-hood is indeed no Priest-hood It was never ordained of God It is of neither of those two orders which only are mentioned in Scripture Not of Aarons for they themselves will not say that they descend from him Nor of Melchisedecs for in nothing they agree with him in his Priest-hood Their Priests are no whit better then the sons of Levi For they are sons of 〈◊〉 sinfull mortall yea they are far worse then the Levites were in their usurped 〈◊〉 and palpable Idolatry Let them glory in their new-non Priest-hood and in their devillish Idolatry but 〈◊〉 cleave to our ancient true Priest and perfectly trust unto his Priest-hood unâ—… which we the people of God receive all divine ordinances needfull for and
others perfect v. 11. § 61. Chap. 10. v. 1. The phrase translated evermore is the same that was used Chap. 5. v. 6. § 29. And that to set out the everlastingnesse of Christs Priest-hood Thus we see how this verse is a recapitulation of the most materiall points before set down concerning the excellency of Christs Priest-hood above the Leviticall For this is the main scope of it and here it is fitly brought in as the conclusion of all §. 118. Of the Resolution and observations of Heb. 7. 28. THe generall sum of this verse as of sundry others before it is a proof of the excellency of Christs Priest-hood above the Leviticall Hereof are two parts 1. The meannesse of the Leviticall Priest-hood 2. The greatnesse of Christs The former is set out 1. By the ground or warrant which they had The Law 2. By the kind of persons who were Priests Men. This is amplified by their condition which have infirmity The latter is set out 1. By the ground or warrant which he had The word of oath 2. By the time or order when he was confirmed since the Law 3. By the dignity of his person Son 4. By the manner of institution consecrated 5. By the continuance of his Priest-hood For evermore Doctrines I. There were High-Priests under the Law This is here taken for granted See Chap. 2. v. 17. § 173. II. The ceremoniall Law was the Leviticall Priests warrant That Law made them See v. 16. § 80. III. The legall High-Priests were subject to infirmity This is plainly expressed See Chap. 5. v. 2. § 12. IV. The warrant of Christs Priest-hood was the word of oath That made him Priest See v. 20. § 91. V. Christs Priest-hood succeeded the legall This is intended under this phrase sinâ—…e the Law See v. 19. § 87. VI. The Son of God is our High-Priest He is comprised under this title Son See Chap. 5. v. 5. § 27. VII Christ was solemnly instituted into his Priest-hood This word consecrated having reference to Gods oath importeth thus much See v. 20. § 91. VIII Christs is a perfect perfecting Priest-hood The notation of the Greek word translated consecrated proveth this extent See Chap. 2. v. 10. § 97. IX Christs is an everlasting Priest-hood See Chap. 5. v. 6. § 29. §. 1. Of the resolution of the eight Chapter to the HEBREVVS THe Apostle having proved the excellency of Christs Priest-hood in the former Chapter proceedeth to set out Christs faithfull execution thereof He doth largely insist upon this point and that thorow out this whole Chapter and the ninth and a great part of the tenth even to the 19. verse thereof To consider this Chapter singly by it self The sum of it is A Declaration of Christs execution of his Priest-hood Here about three generall points are handled 1. The Place where he executeth that office v. 1 2. 2. The Sacrifice which he offered up in executing it This is 1. Implicitly hinted v. 2. 2. Expresly proved by a necessity thereof which is 1. Propounded in the example of other High-Priests v. 3 4. 2. Proved by Gods appointing it to be so v. 5. 3. The Covenant whereabout it was exercised This is set ouâ—… comparatively There are two parts of the comparison One sets out the excellency of this Covenant The other the insufficiency of that Covenant which went before it Both these are 1. Propounded 2. Confirmed The excellency of this Covenant is propounded v. 6. The insufficiency of the other is propounded v. 7. The proof of both is by a divine testimony Hereabout 1. The substance is expressed 2. A consequence is inferred The substance of the testimony setteth out the difference betwiâ—… 〈◊〉 Covenants The former was violated The latter remained stable The violation of the former is 1. Implyed by Gods rebuking them v. 8. 2. Aggravated by their abusing of Gods goodness v. 9. The stability of the other Covenant is also 1. Implyed in this Epithite NEW v. 8. 2. Confirmed by the distinct promises annexed thereunto The promises are four 1. God will put his Law into our minds v. 10. 2. God will be our God v. 10. 3. God will teach us v. 11. 4. God will pardon our sins v. 12. The consequence following upon this difference is the abrogation of 〈◊〉 former Covenant v. 13. §. 2. Of the meaning of Heb. 8. v. 1. Now of the things which we have spoken this is the sum we have such an High-Priest who is set on the right hand of the throne of the Majesty in the heaveâ—… THe particle of connection whereby this verse is knit to the former is the câ—…junction of opposition commonly translated but which is oft used 〈◊〉 â—… meer supplement and in that respect is here fitly translated now It is also used 〈◊〉 the close of a point after a sufficient discourse thereupon as if one should say 〈◊〉 to insist no longer on this discourse the short sum of all is this The word translated summe is a diminutive but in Greek and Latine diminitives are oft used in way of amplification This diminutive may be here fitly used in that it is but a small sum under which much matter is comprised The Greek word properly signifieth an head or a little head But in all sorts of Greek Authors it is for the most part metaphorcally used It is put for a 〈◊〉 of money Act. 22. 28. Metaphorically taken it signifieth three things 1. The chiefest and most principall point in a discourse 2. The main scope of a discourse whereunto all the particulars thereof tend 〈◊〉 whereat they aim 3. A brief compendium and abridgement of a large discourse a brief coâ—… together of many particulars in one sum In all these three respects the word may here fitly be used for neither of 〈◊〉 crosse the other but all agree with the matter following For that which 〈◊〉 Apostle compriseth under this sum which he accounts a most principall point and which as a mark he mainly aimeth at and is here in few words comprised 〈◊〉 〈◊〉 Christ the Priest of the New Testament is a spirituall celestiall High-Priest He is not as the Priests under the Law externall terrestriall occupied about outward â—…nall rites exercising and ending his function on earth but a Priest of a better Covenant exercising his function in heaven 1. This is the sum and substance of that long discourse which the Apostle in 〈◊〉 former Chapter insisted upon and confirmed by many arguments 2. This is that main scope and mark at which he aimed throughout his whole discourse 3. This is the chiefest point which above all he would have the Hebrewes to obsâ—…rve Qâ—…t How can Christs Priest-hood be accounted spirituall and celestiall when 〈◊〉 sacrifice was the body and blood of a man and he suffered on earth Answ. 1. Though he were a true man yet he was not man alone He was God-man He offered himself up by his eternall Spirit Thus was his sacrifice
Sanctuary Tabernacle are thus better distinguished 〈◊〉 from the other 2. By this interpretation the ground of the Apostles inference in the 〈◊〉 verse concerning Priests sacrifices is better cleared For this Tabernacle being put for Christs body it sheweth what was the sacrifice which Christ offered up even his â—…dy If the sacrifice be not implyed under this word to what shall it be applyed 3. The body of man is in other places set down by this metaphor of a Taberâ—… 2 Cor. 5. 1. 2 Pet. 1. 13. 4. These two metaphors Sanctuary and Tabernacle are else-where put for heaven and the body of Christ. Note especially for this purpose Chap. 9. v. 11 12. and withall mark the correspondency betwixt these two places 1. In both places both metaphors are expressed in the same words 2. The Tabernacle is here said to be true there to be a greater and 〈◊〉 perfect All in opposition to the typicall and earthly tabernacle in â—…he Law 3. Here this Tabernacle is said to be pitched not by man There not to be made with hands 4. Here Christs body is implyed to be the sacrifice of this Tabernacle 〈◊〉 his own blood 5. The body of Christ is set out in other places by other metaphors like to 〈◊〉 of a Tabernacle As by the Temple John 2. 19. and by a way Heb. 10. 20. 6. As the Sanctuary was a type of heaven so the Tabernacle was a type of Chriâ—… body That this may more evidently appear I will endeavour to set out the correspondency betwixt that Tabernacle and the body of Christ. 1. God sanctified the Tabernacle as a place to dwell in Exod. 29. 44 45. 〈◊〉 Christ dwelleth all the fulnesse of the God-head bodily Col. 2. 9. This phrase the word dwelt among us Joh. 1. 14. in the Greek â—…eth to allude to the Tabernacle here meant for it hath a notation from the word Tabernacle and is thence derived 2. Gods glory was most conspicuously manifested in the Tabernacle The glory of the Lord filled the Tabernacle Exod. 40. 34. But never was any place so filled with the glory of God as the body of Christ. The word was made flesh and dwelt among us and we beheld his glory the glory as of the only begotten of the father Joh. 1. 14. 3. In the Tabernacle sacrifices oblations and incense were offered up and all holy services performed So Christ in his body offered up his own sacrifice his prayers and all his holy services Heb. 5. 7. and 10. 5. 4. To the Tabernacle the people brought all their offerings Lev. 1. 3. So must we bring all ours to Christ Heb. 13. 15. 5. The Tabernacle sanctifieth all in it Mat. 23. 17. so whatsoever is offered up in Christ or from him conveyed to us is sanctified 6. As the Priests did tread upon the sanctuary so did Christ upon his body by his many sufferings 7. The High-Priest entered thorough the Tabernacle into the most holy place Exod. 26. 33. So Christ by his body into heaven Heb. 9. 11. What use the Jewes did make of their Tabernacle we must make of Christs body As when they were neer the Tabernacle they performed all their divine services therein so when they were far absent they would turn their faces to it in powring out their supplications Dan. 6. 10. so must we now Christ is in heaven look up to him He is the beloved Son of God in whom he is well pleased Mat. 3. 17. There is no other way to be accepted of God §. 6. Of Christ the true Tabernacle which the Lord pitched and not man CHrists body is here stiled the true Tabernacle not in opposition to that which is false or feigned but to that which is typicall and ceremoniall Thus the law and truth are opposed Ioh. 1. 17. as the shadow and the substance Thus the Father is said to seek such worshippers as shall worship him in truth John 4. 23. Christs body then is that Tabernacle which was shadowed at by the Jewish Tabernacle It is that Tabernacle wherein and whereby we and all our services are sanctified and made acceptable to God From this that Christ said he came to do Gods will this inference is made by this will we are sanctified through offering of the body of Iesus Heb. 10. 7 10. This shewes the prehemenency of the Christian Church above the Jewish Church We have the truth of their types the substance of their shadow Should not we have this truth in higher account then theâ—… had the type and should not we be more carefull to make a right use of this true Tabernacle The zeal of the Jewes about their Tabernacle will be witnesse against our light esteem of the true Tabernacle Yet further to commend this Tabernacle unto us the immediate answer thereof is set down both affirmatively and negatively Affirmatively thus which the Lord pitched This word pitched in Greek signifieth to set a thing fast A Tabernacle being made of linnen cloth and stretched out with cords was by pegs fast fixed in the ground This doth our English comprize under this word pitch Here both making and setting up of this Tabernacle is intended This negative phrase and not man is added to shew a difference betwixt this Tabernacle and the Tabernacle under the Law which was made by the hands and art of man Exod. 36. 1. c. The affirmative and negative phrases which the Lord pitched and not man being applyed to Christs body have reference to his conception which was not as the conception of others by any act of man but wonderously above the course of nature he was conceived by the Holy-Ghost Matth. 1. 10. When the Virgin Mary upon the first message of conceiving in her womb and bringing forth this Son said how shall this be seeing I know not a man this answer was returned by an Angell The Holy Ghost shall come upon theâ—… and the power of the highest shall over shadow thâ—…e Luk. 1. 31 3 35. This negative clause and not man is added by way of illustration and any â—…tion implying that this true Tabernacle was a work above humane strain and 〈◊〉 that which God doth immediatly by himself is far more excellent then that which is done by the ministry of man Psal. 8. 3. and 19. 1. 2 Cor. 5. 1. Heb. 9. 11. This immediate author and maker of Christs body set down affirmatively and negatively manifesteth a great difference betwixt the typicall Tabernacle and 〈◊〉 true one even as great as betwixt the immediate workmanship of God and of 〈◊〉 yea as great as betwixt God himself and man This doth much amplifie all the forementioned duties about this true Tabernacle See more hereof Chap. 9. v. 24. § 121. §. 7. Of the resolution and observations of Heb. 8. 1 2. Heb. 8. 1 2. Vers. 1. Now of the things which we have spoken this is the Sum We have 〈◊〉 〈◊〉 High-Priest who is set on the right hand of the throne
offer sacrifices the Apostle inferreth from thence that Christ did offer a sacrifice He taketh it therefore for granted as a point not to be denyed the Christ did that to which he was ordained Herein he shewed himself faithfull 〈◊〉 him that appointed him See Chap. 3. v. 2. § 32. and Chap. 7. v. 13. § 73. §. 9. Of the meaning of the latter part of the third verse FRom this generall proposition Every High-Priest is to offer sacrifice the Apostle inferreth this consequence It is of necessity that Christ have somewhat to offer He here taketh that for granted which he had before proved that Christ was an High-Priest thereupon he inferreth that he must do what every High-Priest is ordained to do Of this consequence see the former § where is shewed what sacrifice Christ offered up even his own body This illative conjunction wherefore implyeth a consequence Hereof see Chap. 2. v. 17. § 166. The Apostle inforceth his consequence by a necessity thus It is of necessity Necessity and impossibility are contrary each to other That properly is necessary that ever was as it is and cannot be otherwise For example It is necessary that God be one and it is necessary that the one God be distinguished into three persons One the other side that is impossible which never was is or can be See Chap 6. § 38. In common use things are said to be necessary upon a supposition of some 〈◊〉 thing Thus upon supposition of that course which God had set down for rejeâ—… the Jewes namely their rejecting of the Gospell first it was necessary that the word of God should be first spoken to them Act. 13. 46. For how could they reject that which was not offered and tendered unto them Thus also upon â—…tion that there are sundry good uses of good workes the Apostle saith 〈◊〉 〈◊〉 learn to maintain good workes for necessary uses Tit. 3. 14. Thus here upon supposition of that order which God in wisdome had set down for our redemption â—…ly by a ransome and upon supposition of Christs undertaking so to redeem mâ—… 〈◊〉 thereupon to be a high-Priest it was necessary that he should have somewhat to 〈◊〉 This necessity resting upon that which Christ voluntarily undertook sheâ—… that he bound himself to offer himself for our sins Of Christs binding himself for our good see Chap. 2. v. 17. § 166. Of the Greek pronoun translated this man See Chap. 7. v. 4. § 31. This word somewhat implyeth somewhat else then what other Priests 〈◊〉 up What that somewhat is which Christ must have to offer namely himself his 〈◊〉 body is shewed in the former section Of this word to offer See Chap. 5. v. 1. § 6. §. 10. Of Christs not being a Priest on earth Heb. 8. 4. For if be were on earth he should not be a Priest seeing there are Priests that offer gifts according to the Law AS in the former verse the Apostle proved that Christ offered up a sacrifice and that of another kind then the legall Priest did so here in this verse he provâ—… that he had another place to exercise his Priest-hood in then the legall Priests 〈◊〉 Here also is prefixed the causall particle for which declareth this verse to be a reason of that which goes before Now this hath reference to the first verse where that high place wherein Christ exerciseth his Priest-hood is described and manifested to be heaven The Apostles argument is drawn from a distribution of two places which onely are 〈◊〉 for executing a Priest-hood which are heaven and earth The full force of the Apostles argument may be manifested by a disjunctive syllogisme thus Christs Priest-hood must be exercised in heaven or on earth On earth it could not be Therefore it must be in heaven This argument taketh it for granted that Christ was an high-Priest The assumption that Christ exercised not his Priest-hood on earth is proved in this verse Upon that proof it necessarily followeth that heaven must be the place of Christs exercising his Priest-hood Object Christ did offer himself up a sacrifice here on earth but that was a principall part of exercising his Priest-hood Answ. 1. The Apostle here speaketh of the full execution of his whole Priest-hood Thereunto belonged his continuall intercession as well as the oblation of himself now that intercession must be made in heaven at Gods right hand This was typified under the Law for it was not sufficient for the high-Priest to offer sacrifice in the Tabernacle but he must also enter into the most holy place there to appear before the mercy-seat Christ was the true high-Priest who must in truth do what the other in type did Had Christ done no more then he did on earth he had not been a full and compleat high-Priest but only in part 2. Though the externall act of Christs offering up his body on the Crosse were on earths yet the internall spirituall and eternall vigour thereof was from above even from heaven The shedding of Christs blood on earth was to mans eye but as the shedding of another mans blood The explation of sin wrought thereby was a divine and heavenly work the work of his divine and heavenly Spirit Through the eternall Spirit he offered himself Heb. 9. 14. Christ was on earth but a short time Heb. 5. 7. In heaven he is for ever He came to earth that he might shed his blood for a sacrifice which in heaven he could not have done and on earth he shed his blood that thereby he might enter into heaven Heb. 9. 12. and so make a passage for us To conclude this point though Christs Priest-hood was in an externall act begun on earth yet the continuation consummation and full accomplishment of all is in heaven and thereupon the Apostles position is true and sound If he were on earth he should not be a Friest The things which appertain to Christs Priest-hood for which he was ordained are heavenly such as on earth could not be accomplished as to appear before the throne of the divine Majesty to present the persons and services of the elect to his Father and to prepare places for them in heaven This affords a cleer demonstration against the supposed Popish Priesthood for the Apostles argument lyeth directly against them If they be on earth they are no Priests but on earth they are from earth they arise on earth they continue to earth they do return and by their own confession they are no Priests longer then they are on earth therefore by the Apostles conclusion they are no Priests at all The reason which the Apostle renders in the latter part of this verse makes strongly against them for all true Priests on earth must offer gifts according to the Law bâ—…t Popish Priests cannot say that they have gifts to offer according to the Law This is the rather to be noted because they much brag
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. and God of Gods §. 15. Of the most holy place typifying heaven Heb. 9. 3. 3. And after the second Vailes the Tabernacle which is called The Holiest of all 4. Which had the golden censer and the Ark of the covenant overlaid round about with Gold wherein was the golden pot that had Manna and Aarons rod that budded and the Tables of the covenant 5. And over it the â—…herubims of glory shadowing the Mercy-seat of which we cannot now speak particularly THe Apostle goeth on to set forth other special types which were in the other part of the Tabernacle which he describeth in the 3. verse He describeth it by the division of it from the former and by the proper title given unto it We will first speak of the Title and then of the division The word Tabernacle is here Synecdochically used for a part thereof For it was shewed 9. 6. that there were two parts of the Tabernacle Of the former he spake in the former verse Here he speaketh of the latter-part and this is it which he callâ—…th the Holiest of all Of this title see Chap. 8. v. 2. § 4. This was at the west-end of the Tabernacle It was four square ten cubits long 〈◊〉 broad ten high The like place in Solomons Temple was called the Oracle which was twenty cubits in length twenty in breadth and twenty in height 1 King 6. 20. Now Solomons Temple was in every place twice as big as the Tabernacle It was overlaid every way with pure Gold It was kept most close None might enter into it but the High-Priest and he but once a year verse 7. This place 〈◊〉 heaven verse 12 24. It was as fit a resemblance of Heaven as every any edifice framed in this world For 1. It was the most glorious place that ever was 2. God did more conspicuously manifest his presence in this place then in any other on earth 3. None but the High-Priest might enter into this place So none but 〈◊〉 collectively taken for his mystical body 1 Cor. 12. 12. might out of 〈◊〉 enter into heaven 4. The Priest went with blood into it Lev. 16. 9. So Christ entered into heaven with blood v. 12. For our sins close heaven against us but Christs blood takes away our sins 5. The High-Priest was arayed all in fine linnen when he entered into it And also was otherwayes gloriously attired So Christs humane nature was endued with 〈◊〉 pâ—…rity and exceeding great glory So likewise his mystical body entering into heaven is pure and glorious 6. Therein was the Mercy-seat So heaven is the throne of â—…race Heb. 4. 14. â—… There the High-Priest presented the names of the twelve tribes unto God 〈◊〉 〈◊〉 Christ 〈◊〉 for us 〈◊〉 God â—… There were Cherubims attending the Mercy-seat In heaven are Angels attenâ—… the throne of God This sheweth the priviledge of Saints as they are members of the mystycal body 〈◊〉 Christ who is the true great High-Priest and by virtue of this union they parâ—… of this priviledge to have admittance into this most holy place It was one of 〈◊〉 greatest priviledges of the High-Priest under the Law No King had the like 〈◊〉 the difference betwixt the type and the truth be well weighed it will appear to be a great priviledge indeed It was a priviledge to Israel to be admitted into the courts 〈◊〉 the Tabernacle a greater for Priests to be admitted into the holy place but the greatest for the High-Priest to be admitted into the most holiest place This was as Gods bed-chamber or privy closet While here we live we cannot 〈◊〉 a personal accesse thereto therefore we must long to be there Phil. 1. 23. and 〈◊〉 all occasions lift up our eyes thereunto Psal. 121. 1 Lam. 3. 41. and set our 〈◊〉 thereon Col. 3. 1. and make such prayers as may pierce thereinto which 〈◊〉 be by the voyce but by the power of the Spirit Rom. 8. 26 27. §. 16. Of the vaile which separated the most holy place and typified Christs flesh THere was a division betwixt the holy and most holy place by a vaile which is here called the second vaile in reference to another vaile whereby the 〈◊〉 part of the tabernacle was severed from the Courts appertaining thereunto 〈◊〉 was the first vaile thorow which all sorts of Priests entred into the first taberâ—… which was the holy place This was the second vaile by which the Highâ—… alone entred into the second tabernacle which was the most holy place This vaile is distinctly described Exod. 26. 31 32 33. wherein are expressed 1. The matter whereof the vaile was made 2. The curious workmanship thereof 3. The pillars and hooks whereon and whereby it hung 4. The end or use of it 〈◊〉 general the vaile was a type of Christs flesh so the Apostle expoundeth it in 〈◊〉 wordâ—… through the vaile that is to say his flesh Chap. 10. v. 20. § 58. 1. As the vaile shadowed the glory of the most holy place so did the flesh of Christ over-shadow his divine glory Phil. 2. 7. 2. By the vail there was an entrance into the most holy place So by the flesh of Christ there is an entrance into heaven Heb. 10. 19 20. In this respect Christ in reâ—… to his humane nature stileth himself a door Joh. 10. 7. and the way Joh. 14. 6. Behold here an evidence of the divine wisdome That whereby the glorious presence of God is hid from the world is a means whereby Saints enter into that gloâ—… presence All unbelievers are so offended at the mean estate of Christ clothed with flesh as they discerned not the evidence of his divine power in his words or works doings or suffering but Saints are thereby brought to see the glory of Gods wisdom power truth justice mercy and other divine excellencies Upon this principle the Word was made flesh and dwelt among us this inference is made we beheld his glory the glory of the only begotten of the Father Joh. 1. 14. And Christ thus saith of himself as he was incarnat No man commeth unto the Father but 〈◊〉 if ye had known me ye had known my Father also Joh. 14. 6 7. This vail is here called the second for distinction sake The difference betwixt this and the first vail was in these and such like particulars 1. In place The first vail was between the court and first tabernacle That shewed the concealment of the mysteries of the New Testament 2. In the supporters This second had but four pillars but the first had five Exod. 26. 32 37. There was a more frequent entring through the first then through the second Thereupon it was to be more steddy 3. In the matter of the sockets The sockets of the second vail were of silver the other of brasse Exod. 26. 32 37. The nearer things are to God the more excellent and purer they are 4. This second vail was made with Cherubims The
too dear for Christ who thought not his own blood too dear for us Well might Christ say If any man come to me and hate not his Father and Mother and Wife and Children and Brethren and Sisters yea and his own life also he cannot be my Disciple Luke 14. 26. 6. In particular let it move us to give our selves wholly to Christ. He gave himself to death for us He requires that we give our selves a living sacrifice to him Rom. 12. 1. He gained nothing to himself by shedding his blood but we gain remission of sins reconciliation with God justification all happinesse 7. From the foresaid price of our redemption ariseth a firm and sure ground of faith What place is left for doubting and despairing when such a price of redemption as Christs own blood is paid This price affords two strong props of faith 1. Infinite mercy 2. Perfect justice §. 58. Of Christ entering by his blood THe word translated entered is a compound and that of the same simple verb that was used chap. 6. v. 19. § 155. and the preposition is doubled with like emphasis as it was there Whereas it is said that by his blood he entered c. It is not to be taken of carrying the blood which he shed with him into heaven in a Vessel or otherwise as the high Priest carried the blood of the sacrifice into the most holy place That needed not in that he presented his body out of which the blood is shed and which was the sacrifice it self that was offered up which was more then that which the Priest did Christ shed his blood on earth before his ascention and that sundry times as 1. When he was circumcised Luke 2. 21. 2. When in his agony he sweat drops of blood Luke 22. 44. 3. When he was scourged John 19. 1. 4. When a Crown of thorns was clapt upon his head Iohn 19. 2. 5. VVhen his hands and feet were nailed to the Crosse Iohn 20. 25. 6. VVhen his side was pierced so as water and blood came out from thence Iohn 19. 34. This was the evidence of the losse of his life For the water that came out with the blood shewed that his very heart was pierced This phrase by his blood implyeth the merit of his death that thereby expiation was made for our sins For it was shewed that there is no expiation without blood § 57. §. 59. Of Heaven an holy place THe place whereinto Christ entered is here stiled the holy place Of the divers acceptions of the Greek word translated holy place see v. 8. § 47. Here it is taken for heaven it self The Apostle plainly expresseth as much v. 24. There never was any place to which this title so properly belonged as heaven Of Christs entering into heaven see chap. 1. v. 3. § 35. chap. 4. v. 14. § 84 85. The title given to heaven in this place sheweth it to be a most holy place So it is expresly stiled Psal. 20. 6. Isa. 57. 15. 1. Heaven is the truth of that type which under the Law was sanctified for the most holy place 2. As heaven at first was made holy so ever since it hath continued to be Never was it any way polluted 3. There is nothing in it but that which is holy As holy Angels spirits of 〈◊〉 men made perfect 4. It is further sanctified and glorified by the continual glorious presence of the holy God If such places on earth where God was pleased sometimes to manifest his presence ordinarily as the Tabernacle and Temples or extraordinarily as the place where he appeared to Moses Exod. 3. 5. and to Ioshua Ios. 5. 15. were 〈◊〉 much more the place of his continual residency in his greatest glory 1. This is a motive to lift up pure hands in prayer 1 Tim. 2. 8. for they are lifâ—… 〈◊〉 to an holy place David saith I will wash my hands in innocency so will I compâ—…â—…hine Altar Psal. 26. 6. Heaven is a more holy place then the Altar was we 〈◊〉 therefore be more careful to wash our hands in innocâ—…ncy when we approach to Heaven but in prayer the soul after an especial and spiritual manner entereth into that holy place This inference our Apostle teacheth us to make chap. 10. v. 19 20. 2. It is a motive to â—…eanse our selves from all filthinesse throughout the whole câ—…se of our life 2 Cor. â—… 1. and to grow up into full holinesse that we may be fitted to enter into this holy place for there shall in no wise enter into it any thing that deâ—…leth Rev. 21. 27. When those Angels that at first were made holy became unholy this holy place could hold them no longer 2 Pet. 2. 4. It is most meet that we be fitted for the place of our everlasting aboad Two graces are in special requisite hereunto 1. Faith whereby we apply to our selves the blood of Christ that cleanseth 〈◊〉 from all sin 1 Iohn 1. 7. 2. Repentance whereby sin is mortified in us Luke 13. 3 5. Act. 2. 38. §. 60. Of Christs entering once into Heaven THe time of Christs entering into heaven is limited by this particle 〈◊〉 This is not here taken as it was v. 7. for once a year but exclusively once for ever Thus it is taken chap. 6. v. 4. and Iude v. 3. In this exclusive respect men are said once to die v. 27. And it is said of Christ that he died for sin once Rom. 6. 10. That Christ entered but once into heaven is evident by this phrase whom the Heaven must receive until the time of restitution of all things Act. 3. 21. Christ in the dayes of his flesh did and endured whatsoever was requifite for mans eternal redemption v. 26. see more hereof chap. 7. v. 27. § 115. Among other Arguments this may be pressed against the conceit of Christs personal reigning on earth for a thousand years after which they say he is to enter into heaven again But hereof we may have a more fit occasion to speak upon the last verse of this Chapter § 143. §. 61. Of Christs perfecting mans redemption before he entered into Heaven ONe special ground of Christs entering into Heaven is thus expressed â—…ving obtaâ—…ned eternal Redemption Th word translated obtained properly signifieth sound Mat. 2. 8 11. For he that find s a thing obtains it VVhere the Angel saith to the Virgin Mary Thou 〈◊〉 sound favor with God Luke 2. 30. He meaneth thou hast obtained favour So this phrase finde grace Heb. 4. 16. is all one as obtain grace The word here used is a participle of the first Aorist and implieth the time past or a thing done and effected Thus it intendeth that Christ had done and endured whatsoever was requisite for mans redemption whilst he was on earth and after that went into heaven A like tense is used to set forth the like thing Eph. 5. 26. which word for word is thus to be
to the Lord to whom they are in bondage is their slavery the greater The Lord over man as a sinner was Satan the cruellest Tyrant that ever was The work which he imposeth upon his slaves is the basest and most grievous that can be even sin The wages which he giveth for it is not only death but easeless and endless torment in hell O what matter of humiliation doth this administer But yet in that we are redeemed it gives just and great ground of gratulation This was it that made old Zacharias being filled with the holy Ghost to say Blessed be the Lord God of Israel for he hath visited and redeemed his people Luke 1. 67 68. This made also the Apostle to say thanks be to God which giveth vs the victory through 〈◊〉 Lord Iesus Christ 1 Cor. 15. 57. Never was there like matter of thanksgiving to the sons of men whether we consider the person that redeemed us the means of working out our Redemption or the benefits which we reap thereby This work of redemption doth justly and earnestly call upon us to serve our Redeemer without fear in holiness and righteousness all the dayes of our life Luk. 1. 74 75. Having changed our Master we must change our service the law of nature and naâ—… requireth as much Ye are bought with a price therefore glorifie God in your â—…by and in your spirit which are Gods 1 Cor. 6. 20. §. 65. Of the perfection of that Redemption which Christ hath wrought THe perfection of the foresaid Redemption is hinted in this word eternall This epithite was attributed to Salvation Chap. 5. v. 9. § 51. There the notâ—…ion of the Greek word is set down The eternity here meant hath especiall respect to the continuall duration thereof without end Yet also it respecteth the time past so as it looks backwards and forward It implyeth a vertue and efficacy â—…om the beginning of the world for Christ was a lamb slain from the foundation of the world Rev. 13. 8. Christ himself is Alpha and Omega the beginning and the ending which is and which was and which is to come Rev. 1. 8. That which is spoken of his person may be applyed to this work of Redemption This epithite Eternall is here added to Redemption in opposition to the legall porifications which were momentany and temporary They had a date and endured no longer then to the time of Reformation On this ground by just and necessary consequence it followeth that the Redemption wrought by Christ is absolutely perfect and that there is no need of any other This being eternall all that have been all that shall be redeemed have been and shall be redeemed by it and they who are redeemed by it need no other means So as we may we ought wholly and only trust hereunto There are two particles added by our English in the end of this verse which are not in the Greek namely these For us True it is that the Redemption that Christ obtained was for us He merited nothing for himself as is proved Chap. 2. v. 19 § 74. And it hath also been proved that Christ did all for us See Chap. 2. v. 9. § 83. §. 66. Of the resolution of Heb. 9. v. 11 12. IN these two verses the truth of sundry legall types is declared The types are of three sorts 1. A principall person that observed the types 2. The speciall place where the types were observed 3. The main service wherein the chief type was observrd 1. The person is here said to be the high Priest The truth typified by him is described 1. By his name Christ. 2. By his actuall exhibition being come 3. By the subject matter of his office good things These are amplified by their time when they were manifested in this word to come 2. The place is distinguished into two parts 1. The Tabernacle The truth typified hereby was Christs body This is set out 1. Comparatively and that 1. In the excellency greater 2. In the efficacy of it more perfect 2. Negatively This is 1. Propounded in these words not made with hands 2. Expounded not of this building 2. The holy place This typified heaven 3. The service was To enter into that holy place This is amplified 1. By his manner of entring by blood set out 1. Negatively not the blood of goats and calves 2. Affirmatively his own 2. By the time of entring once 3. By the ground or cause of entring This is 1. Expressed in this word redemption 2. Amplified 1. By the time past having obtained 2. By the kind of redemption eternall 3. By the persons for whom for us §. 67. Of Observations raised out of Heb. 9. 11 12. I. â—…He truth of legall types accomplished that which the types could not This iâ—…â—…red from this particle of opposition BUT See § 53. II. Christ was prefigured by the high Priest This is here expressed See § 53. III. Christ is actually exhibited This phrase being come Intends as much See § 53. IV. Christs Priest-hood was exercised about good things So they are stiled See § 53. V. The good things of Christs Priest-hood were put off beyond the time of the law They were then to come See § 54. VI. The Tabernacle typified Christs body This is implyed under the description of the Tabernacle here mentioned See § 55. VII Christs body was of more worth then the Tabernacle and all things apperâ—…aining thereto This is intended under this word greater See § 55. VIII Christs body perfected that which all the types could not In this respect it is here said to be more perfect See § 55. IX Christs body was not the work of man This phrase Not made with â—…ands intends as much See § 55. X. Obscure phrases are to be explained This phrase that is to say imports as much See § 55. XI Christs body was not begotten as other bodies In this respect it is said to be not of this building See § 55. XII Christ the true Priest useth not the blood of beasts Under these two kinds goats and calâ—…es all sorts of beasts which were offered up for sacrifice are comprised which being denyed all others also are denyed See § 56. XIII Heaven was typified by the most holy place For by this title holy place 〈◊〉 is here meant See § 56. XIV Christ our high Priest entred into heaven He is here said to enter into that holy place which is heaven See § 56. XV. Christ entred into heaven by blood XVI The blood by which Christ entred into heaven was his own These two are expressed under this phrase by his own blood See § 56 57. XVII Christ entred into heaven once only This particle once is thus to be taken exclusively See § 60. XVIII Christ purchased redemption This is intended under this phrase obtained redemption See § 61. XIX Christ purchased redemption before he ascended into heaven This phrase â—…aving obtained implyeth time past See § 61. XX. The
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
Water was sprinkled with blood This was to typifie the concurrence of justification and sanctification See § 103. XII Christ was typified by scarlet wool See § 103. XIII Christ also was typified by hysop See § 103. XIV â—…lood was made usefull by sprinkling It is here said to be sprinkled See § 103. XV. The law could not make perfect Therefore the book of the Covenant wherein the law was registred was sprinkled See § 104. XVI Things pure are impure to sinners The book of the law was pure in it self yet sprinkled for mans sake who is impure See § 104. XVII All people are unclean Therefore all the people were sprinkled See § 105. XVIII Meanes of cleansing are offered to all For all are sprinkled See § 105. Vers. 20. XIX The word must be joyned with the seal This note of transition sâ—…ying intends as much See § 106. XX. A Sacramentall assertion doth not make a transubstantiation of the sign This is a Sacramentall phrase this is the blood of the Testament yet there was no transubstantiation See § 107. XXI A Sacrament must have divine institution This phrase which God enjoyned unto you implyeth a divine instituâ—…ion See § 108. Vers. 21. XXII The place where Gods people meet for divine service was dedicated under the law The Tabernacle was such a place and that was sprinkled with blood See § 109. XXIII Instruments used about divine service were also dedicated such were the Vessels of the Ministery See § 109. XXIV Gâ—…nerals are not to be too far extended The Apostle here useth this word of restraint almost See § 110. XXV The end of sprinkling blood was to purge things This word purged intends as much See § 110. XXVI Things of old were done by the law So much is here affirmed about sprinkling all things by the law See § 110. Vers. 22. XXVII Sin may be forgiven This is here taken for granted See § 111. XXVIII Blood is the means of the remission of sin This also is taken for granted See § 111. XXIX There is no other means but blood to take away sin This manner of expressing the point without blood no remission proves as much See § 111. XXX Blood must be shed for obtaining remission So much is here intended See § 111. §. 114. Of necessity in observing what God enjoyneth Heb. 9. 23. It was therefore necessary that the patterns of things in the heavens should be puâ—… with these but the heavenly things themselves with better sacrifices 〈◊〉 these THis conjunction therefore is the note of a conclusion and this verse is the conclusion of the main point in question concerning dedicating things with blood The argument may be thus framed All things dedicated to God must be consecrated with blood But types and truths were dedicated to God Therefore types and truths must be consecrated with blood The word translated necessary is the same that was used v. 16. § 93. and iâ—… the same sense It hath here relation to the order which God hath set down sâ—… purging things which was with blood Without blood they could not be purified Therefore blood was necessary to purifie them Of the reason of this necessity See v. 7. § 43. and v. 18. § 99. The noun translated patterns is the same that was used Chap. 8. v. 5. § 12. There it was translated example But in that and this place it is taken in the same sense namely for legal types in reference to their spiritual truths By reason of the â—…it resemblance between them the rites which were of things visible exhibited in times before the truths are called patterns The truths themselves are stiled things in the heavens These are the same which are stiled heavenly things Chap. 8. v. 5. § 13. There is shewed in particular what they are They are said to be things in the heavens by reason of the excellency of them and to amplifie that excellency the word is set down in the plural number heavens The verb translated purified is the same that was translated purged v. 22. § 110. Of the divers use thereof See Chap. 1. v. 3. § 27. It here signifieth such a purifying or purging as was intended in the former verse namely that things sacred should in a special manner be set apart to divine services and that unclean things should be purged from their uncleanness The relative in this phrase with these hath reference to the particulars mentioned v. 19. which are blood water scarlet wool and hysop The infeâ—…ence of this verse upon that which goeth before sheweth that there is a necessity of using such means for obtaining good things as God hath appointed God appointed that for purging and cleansing things and persons blood and water should be used v. 20. thereupon the Apostle thus concludeth It was therefore necessary 1. God in wisdome ordereth all his ordinances so as in reference to the end 〈◊〉 which God ordaineth them there cannot be a better course or means and in thâ—…t respect there is a necessity of them 2 God bringeth his purposes to pass in his own way and course and will not suffer matters to be effected other wayes There is therefore in this respect also a necessity of holding close to that course 1. Vain are the attempts of all that go about to procure good to themselves in any other way then that which the Lord hath set down The Idolatrous courses which the Idolatrous Jewes used to pacifie Gods wrath did more incense him The like may be said of all mens inventions in sacred matters wherein and whereby they seek to please God 2. It stands us in hand well to observe what God hath ordained for the good of our soules and to hold close thereto yea to lay a necessity upon our selves and to say necessity is laid upon me yea â—…o is unto me if I do not this or that §. 115. Of types being in themselves but shadowes THe nature of legal types is set out in this phrase Patterns of things in the heavens It setteth out both the meannesse of them and also the excellency of them Their meannesse is manifested in this word patterns which implyeth resemblances of things and if they be compared with the truths which they do resemble they will be found to be dark and obscure Hereupon the Apostle joyneth these two together example or pattern and shadow See Chap. 8. v. 5. § 12. The types themselves were but of external and earthly things and in that respect called carnal ordinances v. 10. § 50. Surely they who of old used the legal rites meerly as outward rites without reference to their truths did rest upon meer shadows and manifested therein a childish disposition Much more did they who addicted themselves to those rites after their date was out so as then they had no heavenly truth to typifie But most childish are they who dote upon such external ordinances as never had any spiritual truths for them to be a pattern
of body and soul. Thus is this word used in this Sacramentall phrase This is my body Matth. 26. 26. and in sundry other places The body was the visible part of Christs humane nature and by the motions thereof it was manifested to be animated with a reasonable soul. This may be one special reason of setting out Christs humane nature under this word body 2. A body is fit for a sacrifice fit to be slain fit to have bloodshed out of it fit to be offered up fit to be made a price and a ransome for our sins fit to answer the types under the law Pertinently therefore to this purpose is it said of Christ He himself bare our sins in his own body 1 Pet. 2. 24. 3. Those infirmities wherein he was made like unto us Chap. 2. v. 14 17. were most conspicuously evidenced in his body 4. Hereby he was manifested to be a true man Nothing could more evidently declare as much then a body To this purpose tends the word flesh frequently used to set forth the humane nature of Christ Iohn 1. 14. and sometimes blood is added thereunto thus flesh and blood See Chap. 2. v. 14. § 137. This shâ—…ws that Christ was a true man that he had a body like ours a body subject to manifold infirmities and to death it self Of these points see Chap. 2. v. 9. § 75. and v. 14. § 139 140. and v. 17. § 169. That body which Christ had is said to be prepared by God The Greek word which we translate prepared is a compound and signifieth to make perfect Of the composition and derivation of the word see Chap. 13. v. 21. § 172. It here implyeth that God ordained formed made fit and able Christs humane nature to undergo and fulfil that for which he was sent into the world In this severall sense it answereth to this Hebrew phrase Mine eares hast thou opened Psal. 40. 7. That iâ—… thou hast enabled and made me ready and willing to do what thou requirest From this particular instance of Christ it appears that God enableth men to that whereunto he setteth them apart Thus God is said to make the Captain of our salvation perfect Chap. 2. v. 10. § 97. Thus he prepared Bezaleel to the work of the tabernacle Exod. 31. 2 3. c. Thus when he made Saul King he gave him another heart 1 Sam. 10. 9. Thus God sanctified Ieremiah Jer. 1. 5. And he gave sufficient power to all the Apostles to do what they were called unto Matth. 10. 1. Eph. 3. 7. This God doth that the work whereunto he deputeth men may be the better 〈◊〉 Hereby â—…ryal may be made whether men be deputed by God to that function 〈◊〉 work which they undertake or no. God doth not send forth dumb Orators 〈◊〉 seers lame Messengers Such are not prepared of God §. 19. Of Christs willingnesse to do his Fathers will CHrists readinesse and willingnesse to do what God required for mans salvation is yet further manifested by himself in this phrase Then said I loe I come â—…y word carrieth special emphasis as 1. The time Then Even so soon as he perceived that his Father had prepaâ—… his body for such an end then without delay This speed implyeth forwardâ—… and readinesse He would lose no opportunity 2. His profession in this word said I. He did it not closely secretly timeâ—… as being ashamed thereof but he maketh profession before hand 3. This note of observation Loe. This is a kind of calling Angels and men â—…esse and a desire that all might know his inward intention and the disposiâ—…n of his heart wherein was as great a willingnesse as any could have to any 〈◊〉 4. An offering of himself without any enforcement or compulsion This he â—…eth in this word I come 5. That very instant set out in the present tense I come He puts it not off to a 〈◊〉 and uncertain time but even in that moment he saith I come 6. The first person twice expressed thus I said I come He sendeth not another person nor substituteth any in his room but he even he himself in his own person cometh All these give evident proof of Christs willingnesse and readinesse to do his Fathers will yea though it were by suffering and by being made a sacrifice See more â—…of v. 5. § 15. §. 20. Of Christs subjecting himself to Gods will THe matter whereunto Christ so readily offered himself is thus expressed To do thy will O God Gods will was the rule of Christs obedience It was both the ground thereof and also the motive to put on Christ to do what he did This is the ground of all that God himself doth see chap. 2. v. 4. § 37. This therefore ought to be the ground the rule and motive to us to do what we do Hereof see chap. 13. â—… â—…1 § 173. In setting down this ground and rule of obedience Christ directeth himself to God and by an Apostrophe thus speaketh unto him O God Hereby he testifieth 1. That his Father was God Iohn 20. 17. 2. That the reason why he so willingly subjected himself was because it was to the will of God 3. That what he did was in respect to God as well as to man â—… That his desire was to approve himself to God §. 21. Of Scriptures foretelling what Christ did THe means whereby Christ came to know the will of God concerning himself is thâ—…s included in a Parenthesis in the volume of thy Book it is written of me There be that translate the phrase here used by the Apostle in the beginning And to make the Apostle to agree with the Psalmist they translate the Hebrew word in the beginning but without any sufficient warrant They say that the Apostle in this Text hath reference to this clause in that first Psalm His delight is in the Law of the Lord. And that thereupon he useth this phrase In the beginning of thy Book But it it most evident that the Psalmist there speaketh indefinitely of any righteous man and not particularly of Christ himself The root of the Hebrew word signifieth to role up a thing round thence the noun used by the Psalmist is derived and â—…nifieth a role of paper or parchment wound up For of old both the Hebrews and other people were wont to enter their records and such other things as they would have preserved in parchment which they roled up as our Court Rollâ—…s use to be Such an one was that wherein Baruch wrote what Ieremiah delivered unto him Ier. 36. 2. c. Such an one was that which contained the curses against sweaâ—…ers and Theeves Zach. â—… 1 2. And such an one was that which was offered to Ezekiel to eat Ezek. 2. 9. In all these places the same word is used Answerably the Greek word used by the Apostle doth also signifie a volume as our English translators do turn it especially when it is joyned with
vigour of Christs sacrifice §. 26. Of Gods will the ground of the efficacy of Christs sacrifice Heb. 10. 10. By the which will we are sanctified through the offering of the body of Iesus Christ once for all THat which the Apostle intimated in this general phrase establish the second he doth here in expresse termes declare namely that it was the body of Christ which was that sacrifice wherein God resteth well pleased and thereupon it is established for ever In this first clause by the which will The relative which hath reference to that which goeth before In the seventh verse this very word will is used and applyed to God the Father But withall there is intimation given of Christs will in that he said Loe I come This giveth evidence even of the will of Christ himself So as I would exclude neither the one nor the other for they both agree in one and by both of them is the foresaid sacrifice made perfect The will of the Father was the cause of Christs being made a sacrifice and because it was the will of the Father that his Son should be a sacrifice the Son willingly offered himself Hereupon saith Christ I came down from heaven to do the will of him that sent me Indeed he there inserteth this negative not to do mine own will but that is intended exclusively as if he had said not mine own will alone or in way of opposition if in any case it could be so that Christs will should be against the will of his Father as where it is said not as I will but as thou wilt Matth. 26. 39. The will of God gives a being to all things Under this phrase God said Gen. 1. 3. which is used in the beginning of every dayes work at the creation the manifestation of Gods will is meant So soon as God manifested his will that such and such a thing should be it was so and that as he would have it to be Our God is in the heaven he hath done whatsoever he pleased Psal. 115. 3. In those actions which Christ did the concurrence of his will with his Fathers addeth much to the strengthning of our faith and is a forcible motive for us to trust thereunto and rest thereupon Fitly therefore hath the Apostle thus expressed the ground of the efficacy and perfection of Christs sacrifice by which will we are sanctified Of Gods will the rule and ground of all that Christ did See v. 7. § 20. §. 27. Of perfection consisting in holinesse THe vertue efficacy and benefit of that which ariseth from the foresaid will of God is expressed under this word Sanctified Of the notation and divers acception of this word see Chap. 2. v. 11. § 101 102 103. It is not here to be taken as distinguished from justification or glorification as it is 1 Cor. 1. 30. and 6. 11. But so as comprising under it all the benefit of Christs Sacrifice In this general and large extent it is taken verse 14. and Chap. 2. 11. and Act 26. 18. Only this word giveth us to understand that perfection consisteth especially in holinesse for he expresseth the perfection of Christs Sacrifice under this word Sanctified which implyeth a making holy This was that special part of perfection wherein man was made at first Ecles 7. 31. Hereunto the Apostle alludeth where he exhorteth to put on that new man which after God is created in righteousness and true holinesse Eph. 4. 24. For this end Christ gave himself even unto death for his Church that he might sanctifie it c. Eph. 5. 25. This should move us to labour after holinesse Of holinesse and the excellency thereof and motives thereto and means of obtaining it See Chap. 3. v. 1. § 5 c. §. 28. Of Christs Sacrifice making perfect THe principal thing intended under this word sanctified in this place is that Christs sacrifice maketh perfect In this respect Christs sacrifice is here opposed to the legall sacrifices which could not make perfect So as Christs sacrifice was offered up to that which they could not do The like is said in general of the law Heb. 7. 19. For this end was Christs Sacrifice surrogated in the room of the legal Sacrifices This surrogation had been in vain if Christs Sacrifice had not made perfect If the dignity of his persan that was offered up and his almighty power unsearchable wisdome and other divine excellencies be duly weighed we cannot but acknowledge that his Sacrifice as it is perfect in it self so sufficient to make us perfect Hereof see more Chap. 7. v. 19. § 87. in the end and v. 25. § 103. §. 29. Of Christs body a sacrifice THat the Apostles mind in this general phrase by the which will we are sanctified might be the better conceived he doth thus explain it through the offering of 〈◊〉 of Iesus It was shewed before v. 6. § 18. that by the body of Christ his whole huntane 〈◊〉 is understood We may further adde that Christs whole person God-man is 〈◊〉 intended not that the deity was sacrificed but that it had a peculiar work in tâ—…s sacrifice namely to support him that offered himself and to sanctifie that saâ—…fice and to adde dignity thereto Therefore it is said that it was the body of Jesâ—…s Christ which titles set forth both the natures of him who was the sacrifice 〈◊〉 intended Of these two titlet Iesus Christ see chap. 3. v. 1. § 29. Of this word â—…ing see chap. 5. v. 1. § 6. The notation of the Greek word implyeth a bringing 〈◊〉 the common use of it an Offering up And here it intendeth that Christs body was given up as a price and ransom and offered up as a sacrifice See chap. 9. v. 14. § 79. 89. Herein lieth a main difference betwixt the body of Christ and the bodies of Martyrs put to death None but Christ was offered up for a sacrifice others â—…ght be to seal the truth of the Gospel and to be an example of constancy unto others It was the body of him that was the most excellent which was a sacrifice for our 〈◊〉 For God hath purchased his Church with his own blood Act. 20. 28. Well thereâ—…re is it stiled precious blood 1 Pet. 1. 19. And the Lord of glory is said to be crucified 1 Cor. 2. 8. No other body could do the great work What is said of Bulls and Goats that it is not possible that their blood should take away sins may be applyed to all other meer Creatures For infinite wrath was to be pacified perfect justice to be satisfied and divine favour to be procured to sinners 1. This instructeth us in sundry mysteries which are 1. The horrible nature of sin It could not be expiated without a sacrifice no sacrifice was sufficient to that end but the body of Iesus Christ. 2. The value and worth of mans Redemption There was no greater price to be found in earth or in heaven all
the Churches Conquest on Exod. 17. 11. § 43. There is no grace wherein and whereby God is more honored then by Faith Heereof see more in the whole Armour of God on Eph. 6. 16. § 7. Great also is that good which Faith bringeth unto man see ibid. § 8. Besides Faith of all graces doth most strip a man of self-conceipt For boasting is excluded by the Law of Faith Rom. 3. 27. Faith is as an hand stretched out to receive what a man knowes he hath not of himself yea it is stretched out as far as God himself Hereby the believer giveth evidence 1. That he needeth such and such blessings 2. That they are not to be had in himself 3. That they cannot be received from any creature If they were he would not reach out his hand so far beyond all creatures Faith therefore so drives a man from himself and from other creatures as it maketh him rest wholy and only upon God This teacheth us how to make our appearing before God acceptable to him and withall how to make our prayers powerfull and prevalent with him namely by Faith Faith resteth on Christ for acceptance with God and faith is to prayer as fire to powder See hereof the Churches Conquest on Exod. 17. 11. § 43. There also are directions given for exercising faith in prayer The Apostle amplifieth this gift of faith by this property thereof full assurance In this assurance consisteth the excellency of faith Such a faith had Paul Rom. 8. 38. and Abraham Rom. 4. 21. and Iob 19. 25. and the disciples of Christ Iohn 6. 69. Yea and all sound Christians 1 Iohn 4. 16. Obj. These had an extraordinary spirit Ans. The Apostle indefinitely saith of all sound Christians We have the same Spirit of Faith 2 Cor. 4. 13. Papists make this a doctrine of presumption others of desperation To these both may this text be opposed Papists are ignorant of the ground of assurance which is not simply in faith as an act of ours but in Gods promises and the truth of them It is not in our holding Christ but as is it an evidence of Christs holding us Rom. 8. 39. 39. If the differences betwixt faith and presumption be duely weighed we shall finde that assurance is farr from presumption Of the difference betwixt these See the whole Armour of God on Eph. 6. 16. Treat 2. Part. 7. Of Faith § 88. Those other which make assurance a doctrine of desperation do not well weigh the degrees of assurance For so much as there is of the truth of Faith so much there is of assurance Of a strong faith there is a full assurance of a weake faith but a weake assurance even such as may stand with doubting Hereof see the whole Armour of God on Eph. 6. 16. § 39. This teacheth us to use all means whereby we may attaine to this assurance A direction for attaining hereunto is set down in the Churches Conquest on Exod. 17. 11. § 43. §. 66. Of Conscience and the evill thereof THe third vertue required for a right manner of drawing neere to God is Sanctiâ—…ie which is thus expressed having our hearts sprinkled from an evill conscience and our bodies washed with pure water This sheweth that sanctification consisteth in the renovation of soul and body The former is set down in these words having our hearts sprinkled c. The latter in these and our bodies washed c. The heart is the innermost part of a man as hath been shewed Chap. 3. v. 8. § 79. It is here put for the whole soul of a man as is evident by the other part of a man from which this is there distinguished namely the body He useth the plurall number hearts because he giveth his advice to many even to all that professe the Christian faith This metaphor of sprinkling hath reference to the Law whereby blood and water were sprinkled upon persons uncleane to clense them See hereof Chap. 9. v. 13. § 71 72. A right applying of Christs blood to sinful souls is hereby intended Foâ—… nothing but Christs blood can cleanse mans heart from sin To be sprinkled from an evill conscience is by sprinkling to be freed or cleansed from an evill conscience To shew that his own heart needed clensing as well as others he useth the 〈◊〉 person plurall our hearts The filth from which he would have the heart to be clensed is here stiled 〈◊〉 evill conscience Of the notation of the word conscience of the nature of it of the kindâ—… of it Good Evill and renewed and of the extent of it See Chap. 13. v. 18. § 155. The Conscience is evill when through sluggishnesse it neglecteth to performe the dutie for which it was placed in man which was to check him and restrain him from sin or otherwise iâ—… so out of measure clamorous as it bringeth man to dispaire By this description it appeareth that the very heart is polluted See Chap. 3. v. 1â—… § 127. But withall it is here manifested that the blood of Christ applyed unto us clenseth us from the pollution of conscience As is shewed Chap. 9. v. 1â—… § 82 83. How great a benefit this is iâ—… made evident in the recovery from Apostacy on 〈◊〉 15. 31. § 21. Where the damage of a restlesse and senselesse conscience is discovered The evill of no other power of the soul can more to the full set out mans misery then the evill of conscience The conscience iâ—… evill in two respects 1. In regard of the quality of it for as all other powers of soul and parts of body it is deprived of that integrity wherein it was first created and also depraved with a contrary qualitie The depravation thereof is manifested either by not doing that dutie which properly belongeth to it or by doing it amisse 2. In regard of the object when there remaineth evil in the soul for the conscience to work upon that past present future yet the conscience doth not that work which it should For sin past and present it believes not the pardon of them And as for sin to come there remaines a purpose to continue in it as Ier. 44. 17. and so no reâ—… Thus is conscience accessary to all the evill of a mans soul and in that respect very evill in it self Hence it followeth by just consequence that it is necessary that a mans soul be pâ—…ged from an evill conscience They who have retained an ill conscience have bâ—…n much blamed 1 Tim. 4. 2. Tit. 1. 15. But men have rejoyced in the testimony of a good conscience Heb. 13. 18. and of a clear conscience Acts 23. 1. and of â—… pâ—…re conscience 1 Tim. 3. 9. with such kinds of conscience an evil conscience cannot stand no more then darknesse with light There can be no peace where there is an evill conscience Isa. 57. 21. The terror of an evill conscience will manifest its self either
in this life as it did in Iudas Matth 27. 3. or in the world to come Rev. 6. 15. §. 67. Of externall Sanctitie HE that hath his heart sprinkled from an evill conscience hath a great worke wrought upon him but yet not that which is sufficient for our bodies also must be washed with pure water The body is the externall part of a man for it is here distinguished from the heart and conscience which are internall parts In this respect it is distinguished from the spirit 1 Cor. 6. 20. and from the spirit and soul 1 Thes. 5. 23. By this it is manifest that outward sanctity must be added to inward purity Of the two inward purity is the most excellent glorious but not enough we must cleanse 〈◊〉 selves from all filthinesse of the flesh and spirit thus will holinesse be perfected 2 Cor. 7. 1. Hands must be cleansed as well as hearts purified Jam. 4. 8. He shall 〈◊〉 in Gods holy place who hath clean hands and a pure heart Psal. 24. 4. Both soul and body are Gods workmanship they are both redeemed by Christ and members of his mysticall body and they are both temples of the Holy Ghost As a true man consists of soul and body so the new man is renewed in both Pâ—…ence of sprinkling the heart from an evill conscience without washing the body with pure water which can be but a meere pretence savours rank of prophaness as a shew of washing the body without sprinkling the heart savours too much of hypocrisie Sundry aberrations are hereby discovered 1. Placing all religion in outward performances Of these there are two sorts 1. Cloaked hypocrites 2. Cold moralists 2. Conceiting their hearts to be sufficiently sprinkled when they neglect the outward washing Of these there are also two sorts 1. Licentious libertines 2. Timerous Nicodemites If there be any grace in any of these they take a course to kill it Sin to the spirit is as water to the fire We are therefore forbidden to quench the Spirit 1. Thes. 5. 19. Let them therefore who think they have their hearts sprinkled from an evill coâ—…science manifest the truth thereof by washing their bodies with pure water 〈◊〉 will the Father be glorified the vertue of Christs blood manifested the power of the Spirit discovered the word of grace justified brethren encouraged adversaries are won or confounded 1 Pet. 3. 1 16. §. 68 Of washing our bodies with pure water THe sanctity of the body is thus set out Our bodies washed with pure water In this phrase also the Apostle hath reference to legall rites for much water was used under the Law Of the divers washings then enjoyned See Chap. 9. v. 9. § 50. And v. 13. § 70. 71. Among others Priests were to be washed when they approached before the Lord Exod. 30. 20. In reference thereunto we are here exhorted to draw neere with 〈◊〉 bodies washed To shew that it was not such water as was there used intended by the Apostle he addeth this epithite pure that is such a water as being in it self most pure even more pure then any water of this world can be for that by standing puâ—…rifieth as this water never will doth also make other things pure It is fitly called pure in the property of it being most pure and in the efficacy of it having a vertue to make pure and to cleanse not only from the externall filth of the body but also from the spirituall filth thereof This is that cleane water which is promised Ezek. 36. 25. To speak plainely the sanctifying spirit of God is hereby meant Hereupon saith the Apostle that we are washed by the spirit of our God 1 Cor. 6. 11. And he makes these two phrases washing of regeneration and renewing of the Holy 〈◊〉 to intend one and the same thing Tit. 3. 5. Many interpreters apply this pure water to Baptisme as being Sacramentally â—…ken for that spirit of sanctification that is in Baptisme set out This for the substance of the matter crosseth not that which hath been said before For not unfitly may an allusion be here made to both those washings to the washing under the Law and to Baptisme under the Gospel both set out the same thing and shew that the spirit hath a cleansing vertue §. 69. Of holinesse in them who draw neer to God IN this phrase there is a description of that holinesse which makes men â—…it to draw neer to God and appeare in his presence For both kinds of holinesse are 〈◊〉 set down Holinessâ—… of justification in this phrase full assurance of faith â—…aving our hearts sprinkled c. And the Holinesse of sanctification in this phrase 〈◊〉 bodies washed with pure water Thus must they be holy who approach unto God Holinesse becommeth thy house O Lord saith the Psalmist Psal. 93. 5. By the house of God he meaneth such as come to his house Expresly is this enjoyned 1 Tiâ—… â—… 8. And conscionably practised Psal. 26. 6. 1. God himself is holy Isa. 6. 3. Therefore we must be holy 2. The place wheresoever he manifesteth his presence is holy as heaven where he is continually resident so on earth where he manifested his presence and that ordinarily as the Tabernacle Psal. 46. 4. and the Temple Hab. 2. 20. or extraordinarily as Exod. 3. 5. Iohn 5. 15. 3. His Ordinances in the use whereof we draw neer to God are holy Deâ—…t 4. 8. 4. The Mediator to present our persons and prayers to him is holy Heb. 7. 26. 5. The Nation which he chooseth for his people is an holy nation 1 Pet. 2. 9. 6 God will be sanctified by the holinesse of those that come before him or else be 〈◊〉 by executing vengeance on them Levit. 10. 3. Keeâ—… 〈◊〉 〈◊〉 〈◊〉 when thou goest to the house of God Eccles. 5. 1. â—…nd be carefull to present tâ—…y self holily before God For this end 1. Examine thy self Lam. 3. 40. 1 Cor. 11. 28. 2. Search after meanes whereby thou maist be made holy Hereof see more Chap. 3. v. 1. § 7 c. §. 70. Of the resolution and observations of Heb. 10. 22. THis verse giveth a direction for drawing neer to God Two points are to be observed herein 1. The inference of it upon the grounds noted in the former verses 2. The substance of it Herein observe 1. The manner of propounding the direction 2. The matter whereof it consisteth The manner is by propounding the direction in the first person and plurall number Let us The matter declareth 1. A priviledge which is to draw neer 2. Duties about using that priviledge The duties in generall concern holinesse in particular the kinds of hollnesse â—…hich are two 1. One concerneth our justification 2. The other our sanctification The former is set out three wayes 1. By the speciall object thereof the heart amplified by the property of it a true heart 2. By the instrument of it faith amplified
Iewes to distinguish it from the Sacraments of Christians The Sacraments of the Iewes were types of things to come but the Sacraments of Christians are memorials of things to come 3. It was one of their ordinary Sacraments to distinguish it from their exordinary Sacraments which were but for the time of their abode in the wilderâ—… Of the several kinds of Sacraments See Chap. 9. v. 20. § 108. 4. It is said to be one of their ordinary Sacraments to distinguish it from Cirâ—… which was the other Gen. 17. 9. 5. The outward element therein was a Lamb. Exod. 12. 3. For this creature 〈◊〉 fitly set out Christ the substance of that Sacrament Therefore he is oft 〈◊〉 a Lamb. Iohn 1. 29. 1 Pet. 1. 19. 6. That Lamb was to be eaten to shew their participation of Christ. Iohn 6. 53. 7. That it was to be celebrated after the manner prescribed is evident by this 〈◊〉 junction Ye shall keep the Passeover in his appointed season according to all the 〈◊〉 of it c. Numb 9. 3. The distinct Rites are expresly set down Exod. 12. â—… c. They concerned either the preparation to the Passeover for the partaking thereof Rites concerning the Preparation to the Passeover were these 1. A choice Lamb. v. 5. 2. A keeping of that Lamb from the dam four dayeâ—… v. 6. 3. Killing that Lamb. v. 6. 4. Sprinckling the blood thereof v. 7. 5. Rosting it whole v. 8 9. Rites concerning the partaking of the Passeover were these 1. Eating the flesh of the Lamb and that all of it v. 8 10. 2. Eating it with unleavened bread and bitter herbs v. 8. 3. It must be eaten with their loynes girded their shooes on their feet their staff in their hand and that in hast v. 11. 4. It was to be eaten in one house v. 46. 8. Those Rites were to be a sign and seal v. 13. 9. The temporal deliverance thereby intended was preservation of their first-born from that destruction which fell upon the first-born of the Egyptians and from the place and state of their bondage v. 17 27. Exod. 13. 3. 10. The spirituall deliverance typified hereby was their deliverance from their bondage under sin and Sathan 1 Cor. 5. 7. Iohn 1. 29. §. 155. Of a Sacramental Union THis word Passeover being here put for the Sacramental rites thereabout used giveth instance that in Sacraments the sign and thing signified are mutually put one for another 1. Here the thing signified is put for the sign In this sence Gods Covenant is said to be in the flesh of them that were Circumcised Gen. 17. 13. 2. The sign is put for the thing signified as the Rock for Christ 1 Cor. 10. 4. 3. The property of the thing for the property of the sign as Baptism is said to save us 1 Pet. 3. 21. 4. The property of the sign for the property of the thing as washing which is the property of outward Baptism applyed to that which taketh away sin Acts 22. 16. The reason hereof is a Sacramental Union betwixt the sign and thing signified As an hypostatical union of the two Natures of Christ gave occasion to attribute the properties of the one nature to the other so doth a Sacramental union By vertue of the hypostatical union the Son of Man even when he was on earth was saâ—…d to be in Heaven John 3. 13. and on the other side the Blood wherewith we were redeemed is said to be the Blood of God Acts 20 28. Hereby it appeareth that the inference which Papists and Ubiquitaries make of Transubstantiation and Consubstantiation from this phrase This is my Body is unsound See Chap. 9. v. 20. § 107. The Passeover being a like figure to the Lords Supper which succeeded the Passeover Matth. 26. 26. I hold it meet distinctly to set down 1. The agreement betwixt these two Sacraments 2. The difference betwixt them They agree in these particulars following 1. In the same Author they are both of divine institution Exod. 12. 1. 1 Cor. 11. 23. 2. In the general properties of a Sacrament Both had their signs and things signified Both had their Sacramental Rites Both were annexed to a Covenant and to Promises as Seals 3. The particular thing signified of both was Christ. 1 Cor. 5. 7. and 10. 16. 4. There was the same benefit of both which was deliverance from death and reconciliation with God 5. Both had the same means of application and participation of the benefit of them which was Faith 6. Both had the same ends which were 1. To seal Gods promises 2. To testify our faith and obedience 3. To be a badge of our profession 4. To distinguish from such as were not Gods people 5. To maintain love The differences betwixt the Passeover the Lords Supper and are these 1. The outward Element in that was a Lamb. In this Bread and Winâ—… which are more common usual and sooner prepared 2. Particular rites that had many and those difficult ones whereof before This fewer and more easily performed 3. The manner of setting forth Christ. That set him forth to come This past 4. The perspicuity and cleerness As a declaration of a thing is more perspicuous than a prediction of it and an accomplishment of a thing more evident than a Prophecy of it so is our Sacrament more perspicuous and cleer than the Jews Obj. Killing of a Lamb and shedding blood do more plainly and lively set forth a Sacrifice than breaking Bread and powring out wine Ans. 1. That may be granted in regard of the outward manner and it was needfull it should be so because they were Children in comparison of us and the thing signified not then accomplished so as it could not be so easily conceived and discerned But perspicuity of a Sacrament is not so much in the outward Element or Rites as in the word annexed thereto whereby the meaning of what is done is distinctly declared 2. The Elements and Rites of the Lords Supper are more significant than the element and rites of the Passeover and they do more lively set forth the whole benefit that we receive by Christ which is not only to have sin removed but to be nourished and refreshed by him Bread better compriseth all manner of food under it then flesh bread is the strength and stay of a mans life Wine may be drunk but blood cannot Wine cheereth the heart of man A participation of Christ is more lively set forth in the rites of the Lords Supper than of the Passeover 5. The efficacy As the Lords Supper doth more lively set forth our participation of Christ so the efficacy thereof must needs be the greater according to mans apprehension in Christ and is more or less affected 6. The amplitude The Passeover was only for the Jews Exod. 12. 43. The Lords Supper is for all Nations 7. The continuance The Passeover had a date This is to continue till the Lords coming 1 Cor. 11. 26. §. 156. Of Sacraments
people must needs be a grievous contradiction Further to aggravate this contradiction it is said to be against himself indeed sometimes they contradicted his Disciples to blame him thereby as in the case of not fasting Matth. 9. 14. and rubbing corn on the Sabbath day Matth. 12. 1. and eating with unwashed hands Matth. 15. 2. But even against his own self against that doctrine which he himself preached and the works which he himself wrought They regarded not the dignity of his person the integrity of his life the benefit of his works nor any other thing in him which might have restrained them from their violent contradiction but impudently they contradicted him himself By this it appears that the most excellent and innocent persons may have the most virulent oppositions by the vilest among men §. 25. Of being weary and fainting in our Christian course THat Christs pattern in enduring such contradictions as he did may be the more deeply weighed the Apostle declareth the dammage that may follow upon neglect of that means The dammage is in generall hinted in this particle lest which is the interpretation of two Greek words a that not that ye faint not It is a word of caution and prevention implying that such a dammage of mischief is like to follow upon neglect of the foresaid duty The dammage consisteth of two branches The first is thus translated 〈◊〉 wearied The Metaphor is taken from runners in a race or from such as labour and toyâ—… in any hard work and with the difficulty thereof or rather through their own sluggishnesse and lazinesse wax weary and give over the former course I find this word used in two other places as where it is said the prayer of faith shall save him that is weary and ready to faint we translate it sick Jam. 5. 15. and where Christ saith thou hast laboured and hast not fainted Rev. 2. 3. Here is added the subject your minds wherein such may be wearied or faint In the Greek it is so placed between two verbs as it may be referred to either of them Thereupon some thus translate it lest ye be wearied in your minds and faint Others thus lest you be wearied and faint in your minds There is no great difference in referring it to the one or the other It hath reference to both and is fitly fixed betwixt them They who be wearied in their minds faint in their minds And they who faint in their minds are wearied in their minds The latter word translated faint signifieth to be loosed it is used of things fast knit whereby they remain strong and steady as a mans joynts and limbs But if they be loosed they lose their strength and become feeble and weak It is used of the fainting of the spirit or soul of man for want of food Matth. 9. 36. and 15. 32. And to such a fainting under affliction v. 5. Here it is taken in a spiritual sense 〈◊〉 appears by joyning it with this phrase in your minds And thus it is taken Gal. 6. 9. By the inference of this danger the Apostle giveth us to understand that virulent contradictions and strong oppositions may make men weary of good courses Psal. 73. 13 14. Ier. 20. 7 8 9. As those crosses are in their kind grievous so humane frailty is much perplexed therewith And because good courses are occasions of such contradictions many wax weary of their good courses Well therefore did the Apostle premise this note of caution and prevention lest We have cause to be circumspect over our selves herein and carefully use all means to encourage our selves against those temptations Hereof see more Chap. 3. v. 12. § 122. This last clause and faint in your minds is added as the reason of their wearisomenesse in good courses Howsoever the bitternesse of contradiction may give occasion of being weary yet the proper cause thereof resteth in our selves even in our own faint spirits Hereupon saith the wise man If thou faint in the day of adâ—… thy strength is small Prov. 24. 10. David acknowledgeth thus much of himself I said this is my infirmity Psal. 77. 10. It was inward fainting that made many of them who believed in Christ to be afraid to confesse him Ioh. 12. 42. That wearinesse ariseth from fainting in mens minds is evident by the different disposition of men diversly minded For where there is the same occasion of weaâ—…inesse in all there is not the same effect In the time of the captivity many Leviâ—…es went away from the Lord but the Sons of Zadock remained faithful Ezek. 44. 10 15. And in the time of the primitive persecution many forsook Paul 2 Tim. 4. 16. yet not all The spirit of a man will sustain his infirmity Prov. 18. 14. Nothing dismaieth a man of courage instance Moses David Iob the Prophets the Apostles and Martyrs in all ages It is not simply contradiction but pusillanimity which causeth wearisomeâ—…esse It is an undue plea to pretend the grievousnesse of contradiction for excuse of mens wearisomnesse in their Christian course it becometh men rather to take notice of themselves and of their own faint-heartednesse that they may be the more humbled and brought to repentance for the same that so the Lord may be the more merciful unto them When men duly load themselves God will be ready to â—…ase them but if men by laying the blame elsewhere think to ease themselves the Lord will load them the more Now whether it be safe for a man to ease himself and the Lord load him or to load himself and the Lord ease him judge yee This further sheweth how needfull and usefull it is to get an undainted spirit and an invincible resolution to go on in our Christian course though all the world should contradict us Courage and resolution doth much in temporall and earthly matters yet they may in their bodies notwithstanding all their courage wax weary as in war in running a race in travelling in undertaking any other task but spiritual courage will so enable us as we shall not only well begin and hold out a good while but go on to the end of our Christian race §. 26. Of resisting unto blood Heb. 12. 4. Ye have not yet resisted unto blood striving against Sin THe Apostle doth in this verse declare how far the forementioned duty of imitating Christ in suffering is to be extended even unto blood The word which we translate resisted is a double compound Of the simple compound see Chap. 2. v. 7. § 62. The preposition added in this double compound signifieth against and is well translated resisted It is a Souldier-like word and importeth a manly standing against an enemy foot to foot spear to spear not yeelding a foot or haiâ—…es breadth as we say and that unto blood that is so long as blood or breath remains in our bodies or so long as we live Mans life remains in his blood
respects there are wherein Christs blood may well be stiled blood of sprinkling and truly said to be communicable One in regard of the merit The other in regard of the vertue of it The merit whereby the guilt and punishment of sin is taken away The vertue whereby the dominion and power of sin is abated and subdued The former was especially typified under the Law For the sprinkling of the blood of beasts was for cleansing such as were unclean whereby both the guilt and punishment of their uncleannesse was taken away as the uncleannesse of the Leper Lev. 14. 7 8. and the uncleannesse of him that touched a dead corps or were any other way unclean Numb 19. 18 19. Hereunto alludeth the Apostle Heb. 9. 19. In this respect being cleansed with such sprinkling as the Law enjoyned they might freely and boldly do service to God otherwise it was death Numb 19. 13 20. But the sprinkling of Christs blood that is a right application thereof by the Spirit of Christ on his part and by faith on our part wrought by the said Spirit doth every way cleanse from all sin taking way the guilt and freeing from the punishment in which respect the beloved Disciple Iohn saith 1 Ioh. 1. 7. the blood of Iesus Christ cleanseth us from all sin Yea also it hath a vertue and power to subdue in us the power of sin and to free us from the dominion thereof in which respect Christ is said thereby Heb. 9. 14. to purge our conscience from dead works to serve the living God And Heb. 10. 22. we are said to be sprinkled in our hearts from an evill conscience These phrases import a freedom from the power as well as from the guilt of sin In this respect Act. 15. 9. God is said to purifie our hearts by faith because faith applieth Christs blood to the soul. 1. This doth inform us of the means whereby Christs blood is made useful and profitable to us His blood is shed and being shed it is expiatory and satisfactory But how may we be made partakers of the benefit of it this legal rite sheweth even by having it sprinkled upon our souls Though the Paschal Lamb were slain and the blood thereof poured into a Bason yet if it had not been sprinkled on the door the destroyer would have entered in So though Christs blood be shed and preached by the Gospell and represented in the Sacraments yet if it be not sprinkled on us it doth us no good we may be destroyed with the rest of the wicked Our heart is as the door of the soul Psal. 24. 7. if that be sprinkled with Christs blood the destroyer dares not enter in Therefore as the Apostle admonisheth Heb. 10. 22. Let us draw near with a true heart in full assurance of faith having our hearts sprinkled from an evill conscience and our bodies washed with pure water 2. This may teach us how to have this blood sprinkled on our hearts It s sprinkled by a particular application thereof to our selves which is done by faith For by faith we apply unto our selves in particular that which in the word is indefinitely revealed concerning Christs death and the benefit thereof By faith we apply the merit thereof By faith we draw a speciall vertue from thence By faith we apply Christs intercession and there place all our confidence for acceptance §. 117. Of the continuall efficacy of Christs Sacrifice THis phrase that speaketh is an elegant Prosopopeia whereby the vertue and efficacy of Christs blood is set out to the life This phrase shews it to be so great aâ—… if Christ with all his wounds opened and with all his blood in a vessel brought to his Father should earnestly call and cry to his Father for pardon he could not more prevail It hath respect to Christs intercession and importeth a perpetuall efficacy of Christs sacrifice Therefore it s set down in the present tense participle Whereby the Apostle giveth us to understand That Christs Sacrifice hath a continuall efficacy Those principles of our Christian Religion and articles of our Christian faith which are noted to follow hereupon do prove as much as resurrection ascension and intercession His resurrection shews Christ he being sacrificed was not as the legal sacrifices swallowed up of death and utterly consumed so as they were but for one only turn and for the present use But as he liveth after death so he continueth to speak His ascension shews that he was not as the Priests under the Law who being dead could no more enter into the holy place But he after death entred into the true holy place Herein the Apostle makes a difference betwixt the typicall Priests and the true Priest Heb. 7. 23 24. His intercession sheweth the end of the two former He rose and ascended into heaven that he might continue the use power and efficacy of his sacrifice which he doth by his intercession So as hereby the point is evidently confirmed That these three followed upon his death is evident Rom. 8. 34. In regard of this continuall efficacy of Christs sacrifice he is said Heb. 7. 25. ever to live to make intercession for us Christs continuall intercession is that which is intended under this Metaphor of speaking for to intercede is to speak for one This is attributed to Christ by way of resemblance See more hereof Chap. 7. v. 25. § 106. §. 118. Of dead Saints speaking MOre fully to expresse the efficacy of Christs blood the Apostle sets out the matter thereof comparatively thus Better things then that of Abels To understand the meaning thereof we must search out what it is that Abel or that his blood speaketh Most Greek Copies set down an article of the Masculine gender and so refer it to the person It seems that learned Erasmus met with some Copies that have the article in the neuter gender and so refer it to blood Our English so taketh it for it saith not then Abels but then that of Abel viz. that blood Now we read of both namely of Abel himself even his person that he being dead yet speaketh Heb. 11. 4. And also of his blood that it being shed the voyce of it cried unto God from the earth Gen. 4 10. 1. Abel himself speaketh in that his faith and the fruits thereof being in everlasting records to all posterity call upon all that read or hear them to be followers of him as evidently as if his voyce were heard 2. Abels blood speaketh in that at first the shedding of it could not be concealed and thereupon required judgement against his brother that slew him Yea still it remaineth crying against all such fratricides and homicides as Cain was 3. Both Abel himself and also his blood speaketh in that his soul is among the soulâ—… of them that were slain who under the Altar cry with a loud voyce saying how long O Lord holy and true dost thou not judge and aveâ—…ge our
117. VII The word of Grace must enter into the heart For this end mention is here made of the heart See § 117. VIII The word of Grace is able to establish the heart It can so satisfie and quiet it as it will stedfastly abide therein else it were in vain to exhort to have the heart established with Grace See § 118. IX Doctrins about meats are contrary to Grace They are here opposed to Grace See § 119. X. Doctrins of meats cannot establish mens hearts This negative not denieth that to meats which it ascribeth to Grace See § 119. XI Doctrins of meats never profited any mans soul. This is here expresly set down See § 119. XII Men use much to busie themselves about external Rites This phrase of being occupied intends thus much See § 120. XIII All the pains that men take about externall Rites doth not profit them Though they be occupied thereabouts yet they are not profited thereby See § 120. §. 122. Of the Christians Altar Verse 10. We have an Altar whereof they have no right to eat which serve the Tabernacle Verse 11. For the bodies of those beasts whose bloud is brought into the Sanctuary by the High-priest for sin are burnt without the Camp Verse 12. Wherefore Iesus also that he might sanctifie the people with his own bloud suffered without the gate THe Apostle here produceth another Argument to draw the Hebrews from doting upon legal Rites The former Argument was taken from the unprofitablenesse of them v. 9. § 119. This other is from the damage they bring to themselves thereby They deprive themselves of all benefit which they might otherwise receive from Christ. Of the notation of the word Altar See Chap. 7. v. 13. § 72. It is here taken tropically and that in a three-fold respect 1. By a Metonymy of the Subject The Altar is put for the Sacrifice laid thereon This is evident by the act of eating attributed thereto thus We have an Altar whereof they have no right to eat The Israelites did eat of the Sacrifice not of the Altar Thus metonymically is Altar used in these phrases They are 〈◊〉 with the Altar and partakers of the Altar 1 Cor. 9. 13. 10. 18. that is of the Sacrifices offered upon the Altar 2. By a Synecdochy one of the legal Rites namely Altar is put for all the rest as meats were § 119. 3. By a Metonymy of the Adjunct a type is put for the truth a shadow for the substance an earthy Altar and Sacrifice for the celestial Altar and Sacrifice which is Jesus Christ. Thus much may be inferred from the singular number Altar here used not Altars The Apostle maketh a like collection from the word seed in the singular number thus He saith not And to seeds as of many but as of one and to thy seed which is Christ Gal. 3. 16. In this respect we Christians who professe the Gospel of Christ and believe on him are said to have this Altar As it was ordained before the world so in this later age of the world it is exhibited and by the Gospel offered and by faith received Thus beleevers have it There is no other Altar in the New Testament warranted to Christians but Jesus Christ the truth of the legal Altars The Iews themselves at this day have no earthy Altar For Christians to frame to themselves earthy Altars as Papists do is worse then Judaism True it is that the ancient Fathers make frequent mention of an Altar and a Sacrifice which titles they give to the Table of the Lord and to the sacramental bread and wine set thereon but metaphorically not properly The Apostles never use this word Altar in reference to the Lords-Table but this phrase The Lords Table is expresly used 1 Cor. 10. 21. nor this word Sacrifice in reference to sacramental bread yet this word bread is expresly used in that respect 1 Cor. 18. 16 17. Altar and Sacrifice in reference to the Lords Table and sacramental bread have been abominably abused by Antichristians even unto plain and palpable Idolatry As they pretend true Altars and Sacrifice so also true reall sacrificing Priests which Title is not once no not metaphorically attributed to a Minister of the Gospel as he is a Minister yet in a metaphoricall and spirituall sense it is oft attributed to beleevers in regard of spirituall Sacrifices of prayers and praises which they offer to God 1 Peter 2. 5. Revel 1. 6. But Christ who is the truth and substance of legal Priests Sacrifices and Altars and in that respect most truly and properly a Priest Sacrifice and Altar hath these Titles in the New Testament attributed to him 1. He is styled a Priest Heb. 5. 6. This he is in his Person as he is God-man 2. A Sacrifice Eph. 5. 2. This he is in his humane Nature for his body was the offering Heb. 10. 10. 3. An Altar Revel 8. 3. This is in regard of his Divine Nature for his humane Nature the Sacrifice was laid upon the Divine Nature being united unto it and the Divine Nature sanctifieth the humane Nature which is the property of an Altar Mat. 23. 19. It hath been shewed Chap. 7. v. 3. § 25. that there were many Types of Christ. Among others the Altars were special Types Of them there were two sorts One was the great brazen Altar for Sacrifice Exod. 27. 1 c. The other was the Altar of gold for Incense Exod. 30. 1 c. Christ was typified by the former in regard of the Sacrifice of himself Ephes. 5. 2. He was typified by the later in regard of his Intercession whereby he maketh our persons prayers and other holy services acceptable to God Rev. 8. 3. 1. This truth of Christ being our Altar doth much commend the state of the Christian Church above the state of the ancient Jewish Church and amplifieth the goodnesse of God towards us above that which was shewed to them 2. This directeth us to be well informed in that Sacrifice which was offered up upon this Divine Altar that we may with greater confidence rest thereupon 3. This phrase We have an Altar encourageth us to bring all our warrantable spiritual Sacrifices thereunto and to offer them thereupon and in faith in Christs Intercession to offer up all our prayers and praises and to rest for acceptance thereupon This use the Apostle himself teacheth us to make hereof vers 15. As a Type hereof the Jews were to offer up their Sacrifices on the Altar in the Tabernacle Levit. 17. 4. Iosâ—… 22. 16 c. §. 123. Of having no right to eat of the Christians Altar THere is a fearfull doom denounced against all such as adhere to the Ceremonial Law in the time of the Gospel The doom is this They have no right to eat of the foresaid Altar Hereby is implied that they deprive themselves of the greatest benefit that God ever afforded to children of men even of Iesus Christ himself and
of the benefit of his Passion and Intercession typified by the Jewish Altars This Metaphor to eat hath reference both to the Legal Rites and also to the Evangelical truth Under the Law the Priests did eat of the Sacrifices offered upon the Altar Deut. 18. 1. Under the Gospel all that are spiritual Priests eat of Christ the true Sacrifice Ioh. 6. 53 54. The eating here meant intendeth a participation of Christ. It is a Metaphor taken from our usual nourishment of our bodies By eating meat we partake of the benefit thereof our life is preserved thereby Thus by eating Christ we live a spiritual life here and are preserved to eternal life hereafter Now we eat Christ by faith Christ dwelleth in our hearts by faith Eph. 3. 17. Where Christ saith He that believeth on me hath everlasting life he addeth by way of illustration Who so â—…ateth my flesh and drinketh my bloud hath eternal life Joh. 6. 47 54. This is the benefit of eating of the fore-said Altar eternal life Thus to have no right to eat of the Altar here mentioned is an exceeding great damage they lose Christ they lose eternal life The Noun translated right is derived from a Verb Impersonal that signifieth It is lawfull This Noun is variously used For it signifieth 1. Authority to command Mar. 1. 27. 2. Authority that carries grace and majesty with it Mat. 7. 28 29. 3. Authority that compriseth government under it Mat. 8. 9. Rom. 13. 1. 4. Power or ability to do what one undertakes Ioh. 17. 2. 5. Power or liberty to do as one will Rom. 9. 21. 6. Power as it intendeth a priviledge or prerogative Ioh. 1. 12. 7. Jurisdiction Luk. 23. 7. 8. A right or property to a thing Thus it is here fitly translated The negative no right implieth that though they profosse themselves to be Christians and in their own conceit may lay claim to Christ yet in truth they have no right at all to him nor to the things which he had done and endured for mans Redemption and Salvation This phrase They have no right to eat giveth proof that men may deprive themselves of Christ and all his benefits For they that eat not of him reap no benefit by him and they that have no right to eat of him shall not partake of him Such were they of whom the Apostle saith They deny the Lord that bought them 2 Pet. 2. 1. And they to whom it is said Christ shall profit you nothing Gal. 5. 2. It is in this respect an especial point of wisdom to enquire and learn who in particular they be that have no right to eat of this Altar For our Direction herein the Apostle giveth his instance They which serve the Tabernacle §. 124. Of serving the Tabernacle THe Tabernacle here meant is that which was made by Moses Direction Exo. 36. 8 c. It was the place where all publick divine services were performed under the Law from Moses his time till Solomon had built a Temple See more hereof Chap. 8. v. 2. § 5. The Greek word translated serve is the same that is used Chap. 8. vers 5. § 12. To serve the Tabernacle or in the Tabernacle for this word is of the Dative case is to addict ones self to all the legal Rites which were used in the Tabernacle and belonged to the ceremonial Law The Apostle here speaks of such as lived after Christ was exhibited on earth and taken into heaven and had accomplished the substance and truth of all the legal shadows and types They by addicting themselves to the service of the Tabernacle did that which presupposed that Christ was not come For the shadow and substance the type and truth could not stand together or if they granted that he was come they presupposed that Christ and what he had done and endured was not sufficient for mans salvation but that it was necessary to adde an observation of the legal Rites thereunto For many taught this Doctrine Except ye be circumcised after the manner of Moses ye cannot be saved Act. 15. 1. Under Circumcision they comprized other legal Rites In these two respects That they made void the exhibition of Christ or impeached the sufficiency of his merit they deprived themselves of all right to him On these grounds saith the Apostle If ye be circumcised Christ shall profit you nothing Christ is become of no effect unto you The Apostles reason is this He is a debtor to do the whole Law Galat. 5. 2 3 4. As he that offendeth in one point is guilty of the whole Law James 2. 10. so he that addicteth himself to one Rite of the Law to be justified thereby bindeth himself to the whole Law and thereupon maketh Christ uselesse and fruitlesse unto him §. 125. Of the Popish Masse-Altar IF the Jews who in the Apostles time served the Tabernacle and waited on the Altar therein had no right to Christ what right may they be imagined to have to him who addict themselves to Ordinances of meer humane Invention placing Gods Worship therein and expecting Salvation thereby Among millions of other Inventions that make Christ to be fruitlesse to the observers of them Popish Masse-Altars may be reckoned Papists have in all their Churches Chappels and other places of devotion material Altars of stone to offer thereon the very body of Christ as they pretend So blinde or impudent they are as they stick not to produce this Text for a warrant of their Masse-Altars which thus they expresse We have a very Altar in the proper sense to sacrifice Christs body upon This they speak of the Altar of the Mass which can no way be intended in this place For 1. Their Altars of the Masse are many this is but one 2. Their Altars are visible material of stone This Altar is a mystical spiritual heavenly Altar 3. Their Altars in the outward matter of them are like the Altar under the Law but this Altar is directly opposed thereunto 4. This Altar is styled a golden Altar before the Throne Rev. 8. 3. Their Altars cannot be imagined to be such 5. They themselves do grant that Christ is the Altar under which the souls of Martyrs lay Rev. 6. 9. But this is that Altar 6. Masse-Altars were not in the Apostles dayes this was 7. Their Altars make this Altar to be of no use or at least insufficient For to use our Apostles Argument If the Altar here meant be sufficient what further need is there of other Altars Ch. 7. 11. 8. 7. On these grounds we may well conclude that they have no right to eat of this Altar who sacrifice upon Mass-Altars Of Papists carnall Service in other Points of Religion See Chap. 7. vers 16. § 82. §. 126. Of the meaning of Heb. 13. 11. Verse 11. For the bodies of those beasts whose bloud is brought into the Sanctuary by the High-priest for sin are burnt without the Camp THe causal Conjunction
FOR in this place intendeth both a proof and also an illustration which is taken from a solemn Rite under the Law which was a burning of a Sacrifice without the Camp so as the Priest who served in the Tabernacle nor might nor could eat thereof The Illustration is by way of resemblance thus As the Priest under the Law serving in the Tabernacle neither might nor could eat of that Sacrifice which was burnt without the Camp So they who under the Gospel serve the Tabernacle cannot partake of Christ who was the truth of that Type The Apostle writing to the Hebrews who were well acquainted with the legal Rites and too much addicted unto them doth oft strike on this string of the Judaical Law both in shewing the impotency of those Rites and also in framing Arguments from them to alienate their minds from them Thus he fighteth against them with their own weapons See Ch. 9. v. 13. § 68. The word translated Beasts according to the notation thereof signifieth a living creature For the Sacrifices before they were slain were living Our English according to the Latine cals them Animals and we style a man that wants understanding An Animal This word is applied to those living Spirits which attend the Throne of God Revelation 4. 6. By reason of their resemblance in Courage in Strength in Speed and other like Excellencies to some particular Beasts But here it is taken in the most usuall sense for bruit Beasts For such were offered up for Sacrifice The Beasts here meant were such clean Beasts as were appointed for Sacrifice In particular here may be understood 1. The red Heiser of whose ashes the purifying water was made Numb 19. 2 c. 2. The Bullock that was offered for the Priests sin Levit. 4. 3 c. 3. The Bullock that was for the sinne of the whole Congregation Numb 4. 14 c. 4. And that most especially the Bullock and the Goat that were both slain on the solemn annual day of Atonement Levit. 16. 27. The Body of these beasts are expresly mentioned because their life was taken away before they were burnt For they were slain at the Altar Numb 4. 4. So as by their bodies he means their carcasses under which these particulars are expressed The skin of the Bullock and all his flesh with his head and with his legs and his inwards and his dung Num. 4. 11. As for the Bloud of these Beasts it is here said to be brought into the Sanctuary Oâ—… the word Sanctuary See Chap. 8. v. 2. § 4. Here under the word Sanctuary both parts thereof are intended both the outward part called the Holy place and also the innermost called the most Holy For the bloud here mentioned was brought into both and sprinkled in them both Levit. 16. 14 15 16. This bloud did typifie the bloud and death of Christ whereby Satisfaction was made for sinne Therefore it is here said That the bloud was brought for sinne namely to cleanse and take away sinne both from the Priest himself and also from the people For it is expresly said That he shall offer his Bullock of the sinne offering which is for himself and make an atoâ—…ment for himself and his house Levit. 16. 6. It is also added That he shall make an atonâ—…ment for the people ver 24. Of the Priests offering for himself and the people See Chap. 5. v. 3. § 14. Yea it is said That he should make an atonement for the Holy place and the Tabernacle and the Altar Levit. 16. 16 20. For this end the bloud was sprinkled before and upon the Mercy-seat Levit. 16. 15. to shew the concurrence of Divine Justice and Mercy For that bloud did typifie the bloud and death of Christ whereby Satisfaction was made for sinne Gods Justice being satisfied by Christs bloud way was made thereby for approaching to the Mercy-seat and obtaining mercy The things in the Holy place and the Altar were sprinkled with bloud to take away that guilt of sin which man brings upon himself and upon all that he useth or is used for his good The word translated brought is a Compound and to expresse that composition it may be translated brought in thus brought in into the Sanctuary For the Preposition in iâ—… twice used 1. with the Verb in composition and then joyned with the Noun Sanctuary It sheweth that the beast was slain and so his bloud shed without those two holy places namely at the Altar and from thence carried into those places Thus Christ was offered up on earth there was his bloud shed but he carried it with him into heaven and there presents it to his Father at the Throne of grace Hereupon it is that his bloud or death hath a virtue and efficacy to cleanse away our sinnes and to take away the guilt and curse which we have brought upon all things that we use and upon all things that we do and undertake The foresaid bloud is here said to be brought by the Highpriest Of an Highpriest See Ch. 2. v. 17. § 172. The Highpriest is said to carry in this bloud 1. Because none else might enter into the most holy place Chap. 9. vers 7. 2. Because Highpriests were ordained for men in things pertaining to God Heb. 5. 1. 3. Because the Highpriest was an especiall Type of Christ who by presenting his own bloud at the Throne of grace maketh atonement for the sins of all Gods people Of the resemblances betwixt an Highpriest and Christ. See Chap. 8. v. 1. § 4. §. 127. Of burning beasts without the Camp THe Noun translated Camp is derived from a double compound Verb. The simple Verb signifieth to cast the single compound to cast in The double compound to cast about It is used to set forth a pitching of Tents or setting souldiers in aray The Noun is oft used for a Castle wherein souldiers lie in Garison Act. 21. 34 37. It is also put for an Army which consisteth of souldiers set in aray Hâ—…b 11. 34. And likewise for a Camp wherein souldiers lie together in their several Tents Rev. 209. In this place it hath reference to Israels abode in the wildernesse where they dwelt in Tents and their Tents were pitcht by several Standards as the Tents of souldiers use to be in a Camp The bodies then of the foresaid beasts were carried beyond all their Tents and burnt in a void place where were no Tents and in this sense are said to be burnt without the Camp The Lord who commanded the bodies of the beasts so to be burnt did thereby manifest that he would not leave the Priests to feed on those Sacrifices as they did on others and therefore to take away both liberty and possibility of eating thereof he caused them so to be burnt and that in a type as the Apostle sheweth in the next verse As these so other Sacrifices especially those which are
styled burnt-offerings Levit. 1. 3. c. were burnt to typifie the tormenting death of Christ For what is more tormenting then burning The Paschal Lamb was rosted to typifie as much Exod. 12. 9. Of the outward and inward torments which Christ endured at his death See Ch. 2. v. 9. § 76. By this instance we may observe that not only the Sacrifices themselves but also the manner of offering them up the places where they were offered and burnt and other like circumstances were typical So in other types both the substance and circumstances prefigured their truths The Paschal Lamb typified Christs Sacrifice 1 Cor. 5. 7. and the prohibition of breaking a bone Exod. 12. 46. foreshewed that not a bone of Christ should be broken Iob. 19. 36. Of Rules to finde out the truth of types See Ch. 4. v. 8. § 50. §. 128. Of Christs fulfilling Types Verse 12. Wherefore Iesus also that he might sanctifie the people with his own bloud suffered without the Gate FRom the former legal Rite of burning the beasts bodies without the Camp the Apostle maketh this inference Wherefore Iesus also c. This particle of inference Wherefore implieth a reason why Christ suffered as he did namely because so much was under the Law prefigured concerning him So as Christ purposely did and endured what was before signified of him and that by types promises prophecies or any other way Hereupon it is that the Evangelists do oft use this phrase That it might be fulfilled of the things which were done by and about Christ. Israels coming out of Egypt was a type that Christ should come out from thence and the Nazarens were types of Christ. Therefore Christ was brought out of Egypt and dwelt in Nazareth that those types might be fulfilled Mat. 2. 15 23. Christ was born of a Virgin that the promise thereof might be fulfilled Mat. 1. 22. Christ commanded them whom he cured that they should not make him known that a Prophecy tending to that purpose might be fulfilled Mat. 12. 16 17. This was to shew that 1. Christ was the truth and substance of types promises and prophecies 2. Christ was of old prefigured to the Jews though obscurely 3. Jesus in whom we believe is the true Messiah whom the ancient Jews expected 4. God is true and faithfull in the accomplishment of what he makes known before-hand This gives good ground of searching into the legal types to finde out the truth comprized under them Hereof see Ch. 8. v. 5. § 13. The like may be applied to promises and prophecies of Christ. This 〈◊〉 plain clear accomplishment of the types promises and prophecies under the Law concerning the Messiah in Iesus doth much aggravate the blindnesse of minde and hardnesse of heart that hath possessed the Jews that have lived since these accomplishments §. 129. Of the meaning of Heb. 13. 12. THe truth of the legal types is here styled Iesus for all of them did in something or other prefigure Christ. So many were the Offices which Christ undertook so many were the things that he did so many were his sufferings in soul and body so many are the benefits that we reap by Christ as it is not possible for one type to set them all out Therefore there were very many some to set forth one thing others to set forth other things See Ch. 7. v. 3. § 22. Of this title Iesus See Ch. 2 v 9. § 73. Ch. 3. v. 1. § 29. The particle translated Also is the ordinary copulative Conjunction AND. In this place it carrieth emphasis and implieth that not only the type but the truth also was carried without even Jesus himself Though he were Iesus the Saviour of man yet was he so basely dealt withall as to be carried out of the City The end of Christs suffering and that according to the Type is thus expressed That he might sanctifie the people with his own bloud Of this word Sanctifie See Ch. 2. v. 11. § 101. Christ is said to sanctifie both by purging them from their sins Ch. 1. v. 3. § 27. and also by conferring grace upon them Iohn 1. 16. Both these joyned together under this phrase Purge your conscience from dead works to serve the living God Chap. 9. v. 14. For there is a merit and a vertue that issueth from the death of Christ. By the merit sins are purged by the vertue grace is conferred So as both Justification and Sanctification are here comprized under this word sanctifie They who partake of this benefit are styled The people Of the notation of the Greek word See Chap. 4. v. 9. § 57. Of the reasons of using this title See Ch. 2. v. 17. § 181. The means whereby the foresaid blessing was obtained is said to be bloud namely bloud shed which implieth death for life is in the bloud Gen. 6. 9. So as Christ died to sanctifie us See Ch. 9. v. 12. The bloud wherewith he sanctified us is said to be his own even that which came out of his own body This is here expresly set down to put a difference between the type and the truth and that in two respects 1. In that the Priests used other bloud then their own 2. In that that other bloud was the bloud of beasts But Christs bloud was his own and that was the bloud of God Act. 20. 28. Of this difference See Ch. 9. v. 12 13 14. Thus is this phrase his own bloud answerable to this himself whereof see Ch. 1. v. 3. § 20. This word suffered being spoken of Christs death sheweth that it was a suffering death See Ch. 2. v. 9. § 76. The place where Christ suffered is said to be without the gate A Gate is taken for that which affords a passage for ingress into and egress out of a place which is compassed about with wals or other fences It is taken 1. Properly for a material Gate Luke 7. 12. 2. Metaphorically Thus a Gate is applied to Heaven and hell Matthew 7. 13 14. 3. Metonymically for such as passe thorow a Gate Mat. 16. 18. 4. Synecdochically For that whole place whereof it is a Gate So here for the City Ierusalem For Christ suffered without that City The visible occasion of Christs suffering without the City was the Jews malice against him who accused him of high-Treason against Caesar and would give Pilat the Judge no rest till he had adjudged him to be crucified By this means it was that Christ suffered without the Gate For all notorious malefactors as they judged Christ to be were put to death without the City instance the two thieves that were crucified with Christ Mat. 27. 38. The Jews themselves did use to put to death notorious malefactors without their Tents before they dwelt in walled Cities and without their Cities when they dwelt in them God himself commanded that a blasphemer should be stoned without the Camp Levit. 24. 14. Acâ—…an was put
to death in the valley of Achor which was without the Camp Iosh. 7. 24. So Naboth 1 King 21. 13. So Stephan Acts 7. 58. As for Christ the Evangelist expresly notes that they brought him unto a place called Golgotha which is being interpreted the place of a skull Matth. 27. 53. Mark 15. 22. But though those malicious Jews did what they did in spite yet God so over-ruled their practices as he thereby brought his own Councel to passe as it is said of the Jews crucifying Him being delivered by the determinate Councel and fore-knowledge of God ye have taken anâ—… by wicked hands have crucified and slain Acts 2. 23. And as here in this Text is implied an especial type concerning him was fulfilled Thus we see how God can turn the malicious and mischievous plots and practices of Satan and his Instruments to the accomplishment of his own blessed will This gives us good ground to support our spirits against secret plots and open practices of the enemies of God and his Church and to rest upon the Divine Providence and believe that God hath a work to be effected even by them for his own glory and Churches good This suffering of Christ without the Gate was in the worlds eye a matter of ignominy and reproach which is evident by the Apostles explication thereof in this phrase Bearing his reproach ver 13. Hereby is verified that which the Apostle hath affirmed concerning Christ That he éndured the Crosse despising the shame Chap. 12. 2. Of the shame whereunto Christ was put See Ch. 6. v. 6. § 42. §. 130. Of the Resolution of Heb. 13. 10 11 12. 10. We have an Altar whereof they have no right to eat which serve the Tabernacle 11. For the bodies of those beasts whose bloud is brought into the Sanctuary by the High-priest for sin are burnt without the Camp 12. Wherefore Iesus also that he might sanctifie the people with his own bloâ—…d suffered without the gate THe Summe of these verses is A Declaration of the Damage which ariseth from addicting ones self to legal Rites The Damage is a depriving himself of that benefit which comes from Christ. This is 1. Propounded vers 10. 2. Illustrated vers 11 12. Of the Proposition there are two parts 1. A Declaration of the Point 2. A Description of the Persons here concerned The Point holds two things 1. The kinde of benefit in this Metaphor Altar 2. The means of partaking thereof in this other Metaphor eat The Persons are of two sorts 1. Such as partake of the benefit in this phrase We have 2. Such as misse of it In setting down the latter is noted 1. The cause of their missing of the benefit They serve the Tabernacle 2. A consequence thence arising They have no right The Illustration is by applying the truth to a type Hereof are two parts 1. The Type v. 11. 2. The Truth v. 12. The Type was the manner of burning certain Sacrifices Hereof are two parts 1. A Description of those Sacrifices 2. The place where they were burnt They are described 1. By the kinde Bodies of Beasts 2. By the use of them Hereabout are expressed 1. That part of them that was brought Bloud 2. The person by whom it was brought The Highpriest 3. The place into which it was brought The Sanctuary 4. The end why for sin The second part of the Illustration is the truth of the fore-said Type Whereof observe 1. The Inference in this word Wherefore 2. The Substance Of it there are two parts 1. The Person Iesus 2. His Suffering This is set out 1. By the place where he suffered without the Gate 2. By the end why he suffered That he might sanctifie This is set out 1. By the Subject whom he sanctified The people 2. By the means wherewith he sanctified bloud This is amplified by the kinde of bloud his own §. 131. Of the Observations raised out of Heb. 13. 10 11 12. I. CHrist is an Altar He is here set down under that Metaphor See § 122. II. Christ properly belongs to Christians They are they of whom the Apostle thus saith We have See § 122. III. Partakers of Christ believe on him This is to eat of the Altar here meant See § 123. IV. Men may deprive themselves of all right to Christ. This negative clause Have no right to eat intends as much See § 123. V. Maintainers of legal Rites have no right to Christ. Under this phrase Which serve the Tabernacle maintainers of legal Rites are meant See § 123. VI. Types are proofs of truth This causal particle FOR gives proof hereof See § 124. VII Bruit beasts were sanctified under the Law The bodies of the beasts here mentioned were sanctified VIII Bloud was a means of expiation Therefore was bloud carried into the Sanctuary on the day of expiation IX The means of expiation was presented in the place of Gods presence This was the Sanctuary X. The Highpriest was the Minister of expiation He carried in the bloud XI Expiation was made to take away sin This phrase for sin implieth thus much XII Sacrifices for expiation were burnt without the place of mens habitation This is without the Camp These six last Observations are couched under the legal Rites set down v. 11. XIII Christ purposely did and endured all to fulfill what was prefigured Thus much is intended under this particle of inference Wherefore See § 128. XIV Iesus was the substance of the legal shadows An expresse instance is here given thereof See § 129. XV. Iesus is he that sanctifieth This work is here attributed to him See § 129. XVI They are a peculiar people whom Christ doth sanctifie This word people sets out such See § 129. XVII Mens sanctification was an end of Christs suffering For so it is said He suffered that he might sanctifie See § 129. XVIII Bloud is the means of sanctifying See § 129. XIX Christ offered his own bloud These two last Doctrins are comprized under this phrase His own bloud See § 129. XX. Christs was a suffering death This word suffered intends as much See § 129. XXI Christs was a reproachfull death It was without the City where malefactors were put to death See § 129. XXII God turned mens mischievous plots to the fulfilling of what he had prefigured Christ was by the malice of his adversaries put to death without the City but thereby the type of burning the beast without the Camp was fulfilled See § 129. §. 132. Of imitating Christ. Verse 13. Let us go forth therefore unto him without the camp bearing his reproach FRom Christs accomplishing the forementioned type by suffering without the gate the Apostle raiseth a tropologicall use concerning Christians imitating Christ therein This is manifested two waies 1. By this illative Conjunction therefore Because Christ did so Christians must do the like 2. By following that metaphor of going out of the camp This particular giveth instance that
3. Of Prayer § 72. §. 143. Of Praising God with the Voice THe Apostle to manifest his minde to the full concerning praising God further addeth that is the fruit of our lips c. This phrase that is implieth an explanation of that which goeth before Now the explanation here intended is not to clear difficult words or phrases for the former part of the verse is more clear and plain then that which followeth But it is here to shew the extent of his intent in praising God which is that we content not our selves with inward thoughts of praising God but that we must also manifest and testifie as much even by the words of our mouth which he here calleth the fruit of our lips In this phrase the Apostle alludeth to a phrase which the people of God are brought in thus using We will render the calves of our lips Hos. 14. 2. That which the Prophet there calleth calves the Apostle here styleth fruit for the LXX on that place so translate it In Hebrew the word that signifieth fruit and that also that signifieth a calf or a young heifer come from one and the same root which signifieth to bear fruit Psal. 128. 3. and to grow Isa. 11. 1. In this respect the LXX might put one for the other So they have translated this word Ier. 50. 27. Now because the word used by the LXX was as pertinent to the point in hand as the word calves used in Hebrew the Apostle writing in Greek retained the same word namely fruit In this phrase calves of the lips the Prophet hath reference to the Legall Rite of offering calves or young heifers for a gratulatory sacrifice implying that the people of God would do that by the words of their mouth coming through their'lips which was intended by offering up of calves by way of thanksgiving The word fruit used by the Apostle signifieth an effect or that which should proceed from the lips For as fruit proceedeth from a tree so words as fruit from the lips Lips are here Synecdochically taken for the whole mouth they being a part thereof as it were two leaf-doors which let into the mouth and let out from the mouth This Synecdoche is frequently used thus My lips shall praise thee Psal. 83. 3. With my lips have I declared c. My lips shall utter praise Psal. 119. 13 171. The like is used of the tongue thus God was exalted with my tongue Psal. 66. 17. My tongue shall sing aloud of thy righteousnesse Psal. 51. 14. The like also is used of the mouth thus My mouth shall shew forth thy praise Psal. 51. 15. and thus I will greatly praise the Lord with my mouth All these phrases do evidently declare that it is not sufficient to have an inward affection of praising God but that the same also must be outwardly manifested See more hereof in the Saints Sacrifice on Psal. 116. § 86 118. Among other means the voice is an especiall one to set forth the praises of God Psal. 26. 7. 42. 4. In this respect the tongue is styled glory Psal. 30. 12. 57 8. because it is the fittest instrument to set forth the praise and glory of God For this we have the example of Christ himself Psal. 22. 25. compared with Heb. 2. 12. and Psal. 40. 9 10. compared with Heb. 5 c. That which is said of voice in prayer in The Saints Sacrifice on Psal. 116. 1. § 10. may be applied to praise §. 144. Of giving thanks to Gods Name THe Apostle doth yet more clearly declare his minde in this phrase Giving thanks to his Name The Greek word translated giving thanks is a compound The simple Verb signifieth to speak or utter a thing The Preposition with which it is compounded signifieth together It may have reference to many persons consenting together in the expression of their minde or to the heart and voice consenting together For with the heart man beleeveth unto righteousness and with the mouth confession is made unto salvation Rom. 10. 10. I finde this word to set out three things in the New Testament 1. To profess Mat. 7. 28. Hence is derived that Noun which is translated profession 1 Tim. 6. 12. Hereof see Chap. 3. v. 1. § 27. 2. To promise or protest Mat. 14. 7. 3. To confesse Mat. 10. 32. In this sense is this word most frequently used in the New Testament Because praising God or giving thanks to God confisteth especially in confessing God to be what he is to give what he giveth and to do what he doth therefore in Hebrew a word which signifieth to confesse is much used to set out praising of God or giving thanks to God Hereof see the Saints Sacrifice on Psal. 116. v. 17. § 110. In imitation of that Hebrew phrase the Apostle here expresseth praise or thanksgiving under this word that signifieth confessing Our English hath pertinently expressed the Apostles minde by translating it thanksgiving In Grammaticall construction this word is here added as an epithete to lips Thus lips confessing so as here he meaneth such lips as confess or give thanks or the lips of those that confess and give thanks Hereby is evidenced that the fruit of the lips here intended is thanksgiving Of thanksgiving See The Whole Armour of God Treat 3. Part. 2. § 59 c. The object of thanksgiving is thus expressed to his Name The Name of God is that whereby God is made known to us See The Guide to go to God or An Explanation of the Lords Prayer on Petit. 1. § 20 21. This word Name in reference to God is used when prayer is made or thanks is given to him to shew that God is to be prayed unto and praised as known by name See The Saints Sacrifice on Psal. 116. v. 4. § 24. The particular points noted concerning praising God are to be applied to praying unto God These two are especiall parts of Gods worship They are as two twins which are born together which live and dye together which are nourished and preserved by the same means and to be ordered after the same manner The Apostles interpretation of his own sense and meaning implied under this generall phrase that is is an evident demonstration of the false collection of Rhemists and other Papists who inferre from this phrase Sacrifice of praise that their host namely the great sacrifice of the body and blood of Christ is the proper host here meant Their host in their imagination is the very flesh and blood of Christ a reall propitiatory sacrifice but the Apostle here declareth that the sacrifice of praise which he intendeth is the fruit of the lips a thanksgiving to the Name of God §. 145. Of care in doing Good and Communicating Verse 16. But to do good and to communicate forget not for with such sacrifices God is well pleased THe
as is proved Chap. 8. v. 13. § 81. 2. To shew that the vigour of this Covenant ever remaineth and that therefore no other Covenant is ever to be expected So as we may the more confidently rest hereupon and content our selves herewith By blood is here meant the death of Christ. Of blood in generall See Chap. 2. v. 14. § 137. The Apostle doth not here speak of the blood of Christ as it remained in his veins in that respect it would set forth the life of Christ Gen. 9. 4 5. but he speaketh of it as shed out of his body for so it signifieth death and withall the kind of his death which was a sacrifice For the blood of those beasts which were made sacrifices under the Law was shed Lev. 1. 5. In reference to the blood of the beast sacrifices frequent mention is made of Christs blood It was Christs death that ratified the new Covenant whereby it became a Testament Hebr. 9. 16 17. Thereby this Covenant came to be unalterable Gal. 3. 15. This doth much magnifâ—…e the new Covenant in that it was ratified with so great a price as the blood of Christ which the Apostle might well style precious 1 Pet. 1. 19. For never was there in the world any thing of more worth or greater price then the blood of Christ And that 1. In regard of the person whose blood it was even the blood of him that was true God whereupon the Apostle saith that God hath purchased the Church with his own blood Act. 20. â—…8 2. In regard of the precious effects that are wrought thereby which are freedom from every thing that may make man miserable as the curse of the Law the wrath of God Divine justice the sting of death the power of the grave bondage under sin and Satan and from hell and damnation Yea also participation of every thing that may make us happy as reconciliation with God justification of our persons and eternall salvation All these and other like to these are branches of the new Covenant as it is ratified by the blood of Christ. Well therefore might the Apostle adde to the former priviledges this great one In or through the blood of the everlasting Covenant §. 171. Of adding Prayer to other means of Instruction Verse 21. Make you perfect in every good work to do his will working in you that which is well-pleasing in his sight through Iesus Christ to whom be glory for ever and ever Amen THe substance of the Apostles prayer is contained in this verse He had before exhorted them to sundry good works here he prayeth that God would enable them thereunto It is usuall with the Apostles to pray to God to enable their people to do those things that they exhort them to All exhortations and other means which man can use are altogether in vain without Gods blessing thereupon And prayer is an especiall means for obtaining Gods blessing Commendable in this respect is the custom of Ministers in making prayers after their Sermons for a blessing on what they have delivered Little is this considered by them who in the end of their Sermon having named Christ thus conclude all To whom with the Father and the holy Ghost be all glory now and for ever more This is a good close but too scanty in regard of that blessing that should be sought It is to be feared that a speciall reason of mens small profiting by much hearing is this that they are not so earnest in seeking a blessing of God as they should §. 172. Of being perfect in every good work THe first branch is a very large one comprising under it every spirituall blessing that is needfull for a Christian. The first word in Greek is a compound The Adjective whence it is derived doth signifie sound not hurt not defective The compound wants not emphasis It signifieth to make up a thing that is rent or defective as where it is said that the sonnes of Zebede were mending their nets Matth. 4. 21. and where the Apostle exhorteth to restore one that is overtaken in a fault Gal. 6. 1. Usually it signifieth as here to perfect 1 Cor. 1. 10. 2 Cor. 13. 11. It is used to Gods preparing the body of Christ for a fit sacrifice Hebr. 12. 5. and to the framing of the worlds Hebr. 11. 3. Both Christs body and also the worlds were perfectly made up It here intendeth a perfection and giveth evidence that perfection may be prayed for as 1 Cor. 1. 10. 2 Cor. 13. 11. Christ himself exhorteth us to be perfect See more hereof in the Guide to go to God or Explanation of the Lords Prayer on the 3. Petit. § 65 68 69. The Noun translated work is attributed both to that which God doth and also to that which man doth Of the notation of the word See Chap. 4. v. 3. § 28. Here it is applied to that which man doth and is extended to every kinde of work to be done by man either in reference to God or a mans neighbour or himself therefore he here addeth this generall particle every For man is bound to do what work soever is required of him by God as is proved Chap. 8. v. 5. § 16. Though the extent aforesaid be very large yet it must be limited within the compass of that that is good Therefore this epithete good is here added to limit and restrain that generall every The notation of the Greek word is taken from another word that signifieth admirable or worthy of all admiration For in truth nothing is so worthy of admiration as that which is truly good This is the commendation of every work that God made in the beginning that it was good yea very good Gen. 1. 4 31. There is nothing wherein the creature can be more like his Creator then in goodness This was that Image or likeness of God after which God made man at first Gen. 1. 26 27. Under this word good all fruits of holiness to God and righteousness to men are comprised These then are the good works whereunto we are created Eph. 2. 10. and unto which the man of God must be thorowly furnished 2 Tim. 3. 17. and which he must learn to maintain Titus 3. 8 14. and whereof he must be zealous Tit. 2. 14. These are they that must be seen that men may glorifie our Father which is in heaven Matth. 5. 16. 1 Pet. 2. 12. Dorcas is commended for being full of these Act. 9. 36. These become women professing godliness 1 Tim. 2. 10. A widow that is received to do service in the Church must be well reported of for good works 1 Tim. 5. 10. Rich men must be rich therein 1 Tim. 6. 18. Ministers must be a pattern therein Tit. 2. 7. And we must all provoke one another thereto Heb. 10. 24. See more hereof in the Saints Sacrifice on Psal. 116. 9. § 59. §. 173. Of doing Gods Will. THat it might be