comparable to those which Christ had He was crowned with honour and glory above them Chap. 2. 7. But to let the Angels passe we will insist upon the comparison as it hath relation to the Church and to the severall members thereof These may be said to be Christs fellows in eights distinct respects 1. As fellow-creatures Ioh. 1. 12. Heb. 2. 14. 2. As joint members of the same mysticall body Christ is indeed the head Eph. 1. 22 23. but the head is a part of the body and the body is said to be the fulnesse of Christ Eph. 1. 23. 3. As made under the Law Gal. 4. 4. 4. As a Sonne of one and the same Father Ioh. 20. 17. Hereupon he and they are fellow-brethren Chap. 2. 11 12. 5. As co-heirs or joint-heirs Rom. 8. 17. 6. As subject to the same infirmities Chap. 4. 15. 7. As liable to death Chap. 2. 14 15. 9. 37 28. 8. As honouring his members to reign with him 2 Tim. 2. 12. 1 Cor. 6. 2. As this fellowship betwixt Christ and his members setteth out the low degree of Christs humiliation so the high degree of the exaltation of Saints For the Sonne of God to be a fellow with Sonnes of men is a great debasement and for Sonnes of men to be fellows with the Sonne of God is as great an advancement What love hath Christ shewed to us herein How are we bound to Christ hereby Should not we imitate Christ and condescend to men of low estate Rom. 12. 16. §. 123. Of the preheminency of Christs gifts above others THis phrase above thy Fellows sets down a fifth proof of Christs excellency above Angels Though it pleased Christ to condescend so low as to become a fellow with us yet even in that low estate did his Father so dignifie him as he powred his spirit on him more abundantly then on all others whatsoever Thou art fairer then the children of men saith the Psalmist of him Psa. 45. 2. The phrase may be extended to all manner of excellencies He is mightier then I saith he that was greater then any born of women before him Mat. 3. 11. None of the Angels ever had such gifts as Christ They learned of the Church what Christ revealed to the Church Eph. 3. 10. Both Men and Angels had their stint and measure but God gives not the Spirit by measure unto Christ Joh. 3. 34. It pleased the Father that in him should all fulnesse dwell Col. 1. 19. In him are hid all the Treasures of wisedom and knowledge Col. 2. 3. Christ is an head from whom the members must be supplied so as he receives not for himself alone but for his whole body Of his fulness have we all received and grace for grace Joh. 1. 16. Particular members of the mysticall body may have the fulnesse of vessels but this is the fulness of a fountain Here lieth a main difference between the Mediatour and meer men The most that can be said of the best of them is that they have but enough for themselves as the wise Virgins said Mat. 25. 9. Christ alone is that overflowing Spring who hath enough for all others Ioh. 1. 16. This is the true Treasure of the Church which was typified by the Ark The Ark was as a little chest or cabinet in which Jewels and other precious things and treasures are kept In this respect it set out Christ to be as a treasure in which all the precious things tending to salvation are hid This is matter of great comfort in regard of our own emptinesse or scantinesse This is enough to embolden us to go to Christ He is not like to those pits where they who are sent unto them can finde no water Ier. 14. 3. Oh the folly of Papists who forsake the fountain of living waters and hew them out cisterns broken cisterns that can hold no water Ier. 2. 13. Had we sense of our own spirituall need and faith in the alsufficiency of Christ we should our selves readily go to him and bring unto him all such as are in any spirituall need even as they did who flocked to Christ in regard of their spirituall maladies §. 124. Of sundry Heresies confuted by that which is noted of Christ. AN ancient Father hath out of the testimony taken from Psa. 40. 5. and applied by the Apostle to Christ confuted sundry ancient Heresies after this manner following The Apostle hath here smitten the Jews and Paulus Samosatenus and Arians and Marcellus and Sabellius and Marcion and Photinus also How so The Jews by shewing them that there are two Persons and one God Other Jews I say the Disciples of Paulus Samosatenus while he here sheweth that testimony that speaketh of an eternall and uncreated substance For that he might shew that a thing made differeth from the eternity of the Creator he saith Thy Throne O God is for ever He smiteth the Arians in shewing that he neither was a servant nor creature and Marcellus and others because the two persons according to their subsistencies are distinct one from another He smiteth the Marcionites while he sheweth that not the deity but the humanity was annointed §. 125. Of the resolution of v. 8 9. Verse 8. But unto the Sonne he saith Thy Throne O God is for ever and ever a Scepter of righteousnesse is the Scepter of thy Kingdom Verse 9. Thou hast loved righteousnesse and hated iniquity Therefore God even thy God hath annointed thee with the oyl of gladnesse above thy fellows TWo proofs are here couched together of Christs excellency above Angels One is taken from his Divine nature The other from his Royall dignity The Summe of this verse is a testimony of Christs excellency Therein observe two Points 1. The proof produced 2. The Points proved In the proof is observable 1. The manner of producing it 2. The kinde of proof The manner of producing it is by way of opposition implied in the particle BUT The opposition is to that which he had said before of Angels that they are Ministers BUT to the Sonne He is a King The kinde of proof is a testimony Hereof See § 46. 65. In the testimony are to be considered both the Persons and the Point The Persons are of two sorts 1. The Authour that giveth the testimony 2. The object to whom the testimony is given The Authour is not expressed in the originall but yet necessarily implied and our English hath made a good supply in this phrase He saith The object to whom the testimony is given is expressed under this word of relation Sonne Unto the Sonne The Points proved are 1. Christs divine nature O God 2. His Royall dignity This is first propounded then amplified 1. It is propounded implicitely under two Signs a Throne a Scepter and expresly under this word Kingdom 2. It is amplified by two properties 1. Eternity for ever and ever 2. Equity righteousnesse In the ninth verse is an illustration of the foresaid
active so as in the same respect wherein Christ sanctifieth any they are sanctified Particular instances are such as follow 1. They are by Christ set apart and deputed to be Kings and Priests Rev. 1. 6. 2. They are by Christ inabled to those functions and services whereunto they are set apart Eph. 4. 7. 3. They are by Christ purged from their pollutions Heb. 1. 3. 4. They are endued with all needfull sanctifying graces 1 Cor. 1. 7. Iohn 1. 16. 5. By Christ they are reconciled unto God Col. 1. 21. 6. They are espoused to Christ 2 Cor. 11. 2. 7. They are as first-fruits to God Rev. 14. 4. They who are thus sanctified are the Elect of God called by the Gospel and so true members of the mysticall body of Christ. Under this act of sanctifying and being sanctified all the graces whereof here in Christ we are made partakers are comprised so as to be sanctified is to be perfected Heb. 10. 14. These relatives Sanctifier sanctified joyned together give evidence of a conformity betwixt the Head and members of the mysticall body in holinesse As the Head is so will he make his members to be As he is holy so shall they be This is a great inducement unto us to use the means sanctified of God for effecting this work of sanctification For Christ performeth what he undertaketh in that way and by those means which are sanctified thereto Wherefore as Christ is the Sanctifier so use the means wherein he useth to sanctifie and as he which hath called you is holy so be ye holy in all manner of conversation 1 Pet. 1. 15. §. 104. Of the Son of God and sonnes of men being one THe two forementioned relates Sanctifier and Sanctified are said to be all of one The Greek word in the case here used and translated of one is common to all genders Some therefore take it in the masculine and referre it to God as if this were the meaning The Sons of God and Saints are all of God This in the generall matter is a truth but not a truth pertinent to the point in hand For the Apostle alledgeth here this union as a reason why Christ was man and suffered for such and such namely because he and they were of one But it cannot be truly said that he was man and died for all that were of God in that they had their being of God In this sense not only men but Angels also and all other creatures for whom Christ neither took upon him mans nature nor undertook to suffer are of God Others apply this ONE to Adam of whom as concerning the flesh Christ came Luke 3. 23 38. This also is a truth But I suppose it to be more agreeable to the Apostles scope to take this particle of one in the neuter gender as if it were thus expressed of one stock and that for these two reasons 1. The Greek particle translated OF is properly a note of the materiall cause 2. This must have reference to the sanctified as well as to the sanctifier For All are of one as the Sanctifier is of the same stock whereof the sanctified are so the sanctified of the same whereof the Sanctifier In the former respect that humane nature whereof the sanctified are is the stock whereof Christ also is And the spirituall nature whereof Christ is called the Divine nature 2 Pet. 1. 4. is the stock whereof the sanctified are In this respect such are said to be of Christs slesh and of his bone Eph. 5. 26. which phrase is mystically and spiritually to be taken In relation to this spirituall being sanctified ones are stiled spirit Joh. 3. 6. And they are said to be in the spirit to be after the spirit to minde the things of the spirit and to walk after the spirit and the spirit is said to dwell in them Rom. 8. 4 5 9. Of this mysticall union betwixt Christ the Sanctifier and Saints the sanctified See more in Domest Dut. on Eph. 5. 30. Treat 1. § 70 c. This generall particle ALL as it includes the Head and the Body so it compriseth under it all the members of that Body If it had reference to the Head and Body only as to two distinct parts he would have said both are of one rather then ALL. For ALL compriseth more then two But because the body consisteth of many members and all the members are sanctified he fitly and properly useth this generall ALL and hereby gives us to understand that all that are Christs are partakers of the same spiritual being This is evidenced by Christs prayer That they all may be one c. Ioh. 17. 21. The metaphors whereby the union betwixt Christ and Saints is set out give further proof hereof as Head and members 1 Cor. 12. 12. Vine and branches Ioh. 15. 5. Shepherd and sheep Ioh. 10. 14. Now members branches and sheep are all of one so are brethren also which title is used in this verse This union of all should work unity unanimity amity charity sympathy and condescention to them that are of low estate and a willingnesse to be conformable to them that suffer for Christ and his Gospel sake Of this minde was Moses Heb. 11. 25. §. 105. Christs doing things upon just cause FRom the forementioned union of Christ and Saints the Apostle maketh this inference For which cause he is not ashamed to call them brethren Because He and Saints were of one he called them brethren This note of inference For which cause sheweth that Christ would do what he had cause and reason to do Christ being sent to save that which was lost Mat. 18. 11. and to give his life a ransom for many Matth. 20. 28. For this cause he would not desire to be freed from that hour Ioh. 12. 28. For this cause he acknowledged before Pontius Pilate that he was a King Iohn 18. 37. For this cause Christ confessed to God among the Gentiles Rom. 15. 9. For this cause is he the Mediatour of the New Testament Heb. 9. 15. Were we of this minde how many excellent works much tending to Gods glory our own and others good would be willingly performed which are now wholly omitted Most are so farre from being of Christs minde herein as they do the things that are evidently without cause They transgresse without cause Psal. 25. 3. David much complaineth of wrongs done to him without cause Psal. 35. 7. 69. 4. 109. 3. 119. 78 161. Christ maketh such a complaint Iohn 15. 25. Let us advisedly and seriously consider what cause there is for us to do such and such things and as there is cause do them §. 106. Of Christ and Saints being Brethren IN that which is here inferred one thing is taken for grant another is expressed as a consequence following thereupon The thing taken for grant is a relation betwixt Christ and Saints namely that they are brethren Of the divers acceptions of this
4. 2 Cor. 1. 6. The b noun is translated affliction Mark 13. 19. tribulation Matth. 24. 21. persecution Acts 11. 19. trouble 1 Cor. 7. 28. and other like pressâ—…res This distinguished from the former of reproaches giveth Christians to understand that they must look for heavy stroaks as well as bitter words here in this world So it befell our head as he despised the shame so he endured the Crosse Heb. 12. 2 Christ foretold thus much concerning his Disciples Matth. 10. 17 18. The history of all ages and experience of our times demonstrate as much The malice of adversaries of the truth is unsatiable They think they have never done enough till they have done the uttermost that they can in word and deed We may from hence learne to prepare our selves for more and greater afflictions then words are and by this extent of enduring to shew that the spirit of the Lord Christ is in us Indeed our weake bodies are sensible of pressures and oppressions but to prepare against them will the better enable us to endure them §. 126. Of being Companions with such as suffer for the Gospel THis other distributive particle partly sheweth how these Hebrews came to have such courage as to be made a gazing stock for their profession sake namely that company which they kept with others that were so dealt withall The word translated companions is sometimes used in the abstract translated Fellowship 1 Cor. 10. 20. It properly signifieth as here translated companion one that hath a common share in such and such a case and is translated partaker Math. 23. 30. 2 Cor. 1. 7. and partner Luke 5. 10. As to be made a gazing stock was one part and evidence of their enduring a great fight of afflictions So their keeping company with other afflicted ones was another part and evidence This latter was a Christian duty as well as the former and this a matter of commendation as wll as the former Yea this also a matter of comfort and glory as well as the former Moses chose to suffer afflictions with the people of God Heb. 11. 25. It was Baruchs praise to accompany Ieremie in the prison Ier. 32. 12. And Onesiphorus who sought out Paul very diligently and found him when he was in his troubles and that to refresh him 2 Tim. 1. 16. 17. Yea Christ the great Judge promiseth to his Disciples who followed him all the time of his publike Ministery wherein he was much persecuted to sit with him on so many thrones Matth. 19. 28. To be a companion with such as suffer for Christ is an evidence of great zeal to Gods Glory Of love to the truth of undauntednesse and courage in suffering of love to Saints and of readinesse to succour such as suffer for the Gospel 1. This is a just taxation of their fear and shame who when they see their friends questioned or any way persecuted for their holy profession withdraw themselves and will not be seen in their company but rather if they be suspected to be of theiâ—… kindred neighbour-hood friends companions or any way associated with them dâ—…ny it as Peter did Matth. 26. 70. and Iohn mark Acts 15. 38. and as Demas so sundry other professors 2 Tim. 4. 10 16. Fearfull is the doom that is denounced against such Marke 8. 38 2. This much maketh to presse that poynt that was noted § 79. about not forsaking the assembling of our selves together especially when others are questioned but we having other friends and means are suffered to live free and quiet from trouble Then are we called to shew forth our Christian Faith and courage by associating our selves with them Then will triall be made of the truth of that grace that is in us Then as a companion we ought to speak for them as Ionathan did for David 1 Sam. 19. 4. To succor them as Obediah did the Prophets of the Lord 1 King 18. 13. And to visit them as our Lord Christ doth commend those who visited such as were sick imprisoned and otherwise restrained Matth. 25. 39. §. 127. Of acknowledging Kindnesse Heb. 10. 34. For ye had compassion of me in my bonds and took joyfully the spoyling of your goods knowing in your selves that ye have in Heaven a better and enduring substance Vers. 34. A Third branch of the exemplification of their former good beginning is their compassion of this Apostle himself in his bonds These two relatives me and my do shew that that which he here speaks of had reference to himself The copulative and or both and the causal conjunction for do shew that this depends on the former as a reason and as such a reason as the former was which may be thus more fully expressed It is evident that ye were made a gazing stock and became companions of other sufferers in that ye had compassion of me in my bonds and took joyfully the spoyling of your own goods The connexion of this verse with the former by these two conjunctions for and sheweth that many are the trials whereunto Christian professors are brought Some on their own behalfe others on the behalfe of others See more hereof § 123. That for which these Hebrews are here commended in reference to their former course of life is in one word compassion The Apostle here sets it down in the verb thus ye had compassion Of the notation of that word See Chap. 4. v. 15. § 88. And of the extent of it to all of all sorts See Chap. 5. v. 2. § 9 11. The particular person on whom these Hebrews had compassion was the Apostle himself who makes this grateful acknowledgement thereof so as kindnesses even done by men are gratefully to be acknowledged The King of Sodome acknowledged Abrahams kindesse in rescuing him and his from their enemies Gen. 14. 21. So did the Egyptians acknowledge Iosephs kindnesse in saving them alive Gen. 47. 25. The like did Ionathan in acknowledging Davids kindnesse 1 Sam. 19. 4 5. To omit other instances Christ himself as the head of a mysticall body doth acknowledge kindnesses done to the members of that body Matth. 25. 30 c. 1. This argueth a good spirit to be in men which makes them take notice of the means and instruments which are used by the divine providence for their good 2. This gratefull acknowledgement is so acceptable to them that do a kindnesse as it makes them not to repent the kindnesse done but as occasion is offered to do more and more kindnesse 3. If kindnesses done by men be gratefully to be acknowledged how much more kindnesses done by God especially if we consider how free they are how great how needfull how usefull and every way commodious unto us The kindnesses of God do infinitely exceed all that man can do Besides man is but Gods Minister what good soever he doth unto us is indeed done by God Let therefore the kindnesses done by man quicken up our spirits unto
were conferred upon the head may be expected by the severall members of the mysticall body according to that degree that they are capable of and is fit for them §. 23. Of considering weighty Matters Heb. 12. 3. For consider him that endured such contradiction of Sinners against himself lâ—…st ye 〈◊〉 wearied and faint in your minds THis causall particle FOR sheweth that this verse is inferred upon the former as a reason thereof The reason may be taken from the dignity of the person that was put to shame implied in this emphatical particle Him in the kind of contradiction against him in this relative Such and it thus lieth We oughâ—… the more throughly to consider the shame whereunto Christ was put because he was so excellent a person and yet the shame so great The word translated consider is a compound The simple verb signifieth to think 1 Cor. 13. 5. To reason Mark 11. 31. To conclude Rom. 3. 28. The preposition with which this word is compounded in composition signifieth againâ—… So as this compound signifieth to reveiw or to think againe and againe upon a thing to ponder upon it this is to consider It is in other Authors attributed to mens casting up and to their reviewing of their accounts Of considering weighty matters and of Christ above all to be considered See Chap. 3. v. 1. § 21 22 23. The word here used which importeth a thinking on a thing again and again deâ—… that it is not sufficient advisedly to heed a weighty matter at the first hearing or reading thereof but that it must be pondred on again and again For this end two especiall duties are requisite 1. Meditation with our selves thereupon 2. Conference with others there abouts Meditation is an especiall part of consideration whereby men call to mind what they have learned so come to conceive the same For that which is not throughly 〈◊〉 at first will be by meditation more throughly understood Meditation to mans mind is as chewing the cud to beasts that meat which is not at the 〈◊〉 eating well digested by the beast through chewing the cud is throghly concoâ—… It will therefore be useful to meditate on such weighty poynts as men hear and 〈◊〉 yea and if they have time to write down their meditations Conference about what we have heard may be more usefull then meditation in that thereby we have not only our own help but also the help of others yea we may also thereby bring much help to others §. 24. Of the Contradiction of sinners which Christ endured against himself THe person whom we ought especially to consider is here described by his great patience Before it is premised an emphaticall particle which implieth such an 〈◊〉 as none like unto him We translate it Him Some the more fully to expresse the emphasis translate it with a pariphrase thus who he was or what manner of person he was He was sâ—…ch an one as never the like was will be or can be in the world againe Yet He 〈◊〉 The word translated endured is the same that was used § 18. and it implieth Patience and Constancy To amplifie Christs patience the proof thereof is set out in this word Contradiction It is the same word that was used Chap. 6. v. 16. § 121. and translated 〈◊〉 but Chap. 7. v. 5. § 46. it is translated as here Contradiction It implyeth an oppoâ—… against Christs doctrine and workes They opposed against Christs doctrine in saying that he deceived the people Joh. 7. 12. They accused him before Pilat for perverting the people Luk. 23. 14. And for speaking against Caesar John 19. 12. whereas he taught them to give to Caesar that which was Caesars Matth. 22. 21. When by their importunity he plainly declared who he was they accused him of blasphemy Matth. 26. 65. The like they did when â—…e pronounced remission of sin to a poor distressed sinner Matth. 9. 3. When he declared who were of God and who were not They said that he was a Samaritan and had a devill John 8. 48. It is said of the Jewes that They spake against those things which were spoken by Paul contradicting and blaspheming Acts 13. 45. So they did against Christ. They also spake against his works as against works of mercy on the Sabbath day Mark 3. 2. Against his conversing with sinners though it were for their conversion Matth. 9. 11. Against his miracles as don by the Prince of Devills Matth. 12. 24. In these and other like respects this word such is fitly added It carrieth emphasis It was such contradiction both in the matter and manner as never the like offered to any other It was such as may justly astonish and amaze those that hear it Such as cannot sufficiently be set out This was part of that shame which is set out v. 2. § 19. This is much aggravated by the persons who did so contradict him It is said to be the contradiction of Sinners The word Sinners is in the New Testament usually put for such as are impudent and obstinate in sin who live and lie impenitently therein who are so far from Christian contrition and godly sorrow for sins past or from care to have their sins covered before God by Faith in Christ and before men by true repentance as they account it nothing to be accounted Sinners In this sense Publicans and Sinners ore oft joyned together Matth. 9. 10 11. and 11. 19. This title is given to a notorious strumpet Luk. 7. 37 39. and to the chief among Publicans Luk. 19. 2 7. The Jewes in detestation of Christ attribute this epithite Sinner to Christ 〈◊〉 9. 24. Sinners are ordinarily opposed to the righteous that is to such as having repented of their sins past endeavour to live righteously 1 Tim. 1. 9. 1 Pet. 4. 18. The sinners here intended were 1. The Scribes and Pharisees Howsoever the Pharisees made a great shew of sanctity before men yet before God they were such sinners as are here intended They were out of measure proud covetous superstitious and cruell In these and other like respects Iohn the Baptist and Christ himself stiled them a generall on of Vipers Matth. 3. 7. and 12. 34. They were oft taxed for the foresaid vices and yet they obstinately continued in them they repented not Matth. 21. 31 32. In their oppositions against Christ and persecutions of him and his they were most impudent 2. Sadduces who were among the Jewes as Epicures among the Heathen For they say That there is no resurrection neither Angell nor Spirit Act. 23. 8. Therefore they gave themselves to all licentiousnesse 3. The high Priests men Luk. 22 63 64. 4. Herod and his men Luk. 23. 11. 5. Pilats Souldiers Matth. 27. 27. 6. The Thief crucified with him Luk. 23. 39. 7. The common rabble that followed men to execution Matth. 27. 39. To be so thwarted by the worst sort of
subdued Christ hath no occasion of using authority over them There is no fear of their rising against him 4. As for this phrase The Sonne also himself shall be subject It is to be taken in regard of his humane nature and office of mediation in which respect he is subject to the Father If hereupon it be objected that in these respects Christ was alwaies subject to the Father I answer That the excellency of his Deity being till then as it were clouded under the vale of his flesh and of his Office it did not so conspicuously fully and perfectly appear as at the end of the world it shall This subjection then is to be taken comparatively in reference to that infinite difference which then shall be manifested betwixt the divine and humane nature of God When the Sonne of God assumed humane nature to the unity of his divine nature the Word was made flesh Joh. 1. 14. and God was manifested in the flesh 1 Tim. 4. 16. Now though it pleased the deity to make it self in a manner visible in that flesh Ioh. 14. 9 yet was the flesh as a veil obscuring the surpassing brightnesse of the Deity And although by divine words and works uttered and done in this flesh by enduring that heavy burthen which was laid on it for our sinnes by the resurrection of it from the dead by the ascention of it into heaven and by the high exaltation of it at the right hand of God the Deity did by degrees more and more brightly and clearly shew it self forth yet still the flesh remained as a veil and a cloud But when the enemies of all sorts shall be subdued then will the Deity of the Son so brightly and conspicuously shew it self as the humanity shall be no veil unto it but rather it shall appear to be infinitely inferiour to it and in this respect subject unto it so as the humane nature of Christ shall not lose any dignity which it had before but the divine nature shall more clearly manifest it self in it self and as we speak in its own likenesse The subjection therefore of the Son is to be taken of the clear manifestation of the excellency of the Deity not of any diminution of the dignity of the humanity 5. The subjection before-mentioned may be understood of the body of Christ and Christ because he is the head of that body be said to be subject For this subjection to the Father is set down as a high degree of honour and happinesse To what higher degree can any creature attain unto then to be Gods Subject Now because the whole body of Christ shall not be fully brought into the protection and tuition of the Father before that day therefore by a kinde of excellency the Son in regard of his mysticall body is said then to be subject 6. All may be taken of Christs Kingdom of Intercession and grace whereof the Church so long as it was militant had need but not of his Kingdom of glory in which his Church shall ever triumph §. 110. Of the necessity of Christs continuall sitting upon his Throne THere is an absolute necessity that Christs Throne should be for ever and ever because there never was nor can be any worthy meet or able to succeed Christ in the Throne and to go forward with that work which he had begun Wherefore that his good beginning might not prove vain it was necessary that he should have an everlasting Kingdom Among men a good supply may be made and one man may go on with that good work which another hath begun and perfect the same David made great preparation for the Temple 1 Chron. 22 2. c. 28. 11. c. but his Sonne Solomon perfited the Temple after the death of his Father 2 Chr. 5. 1. But there is one only true nasurall Sonne of God one Mediator between God and Man So as there can be none like to him to succeed him on the Throne Besides Christ ever liveth and therefore needeth no Successor But all men are mortall and are not suffered to continue by reason of death This reason the Apostle rendreth of the difference betwixt the Priesthood of men which was changeable and the unchangeable Priesthood of Christ Heb. 7. 23 24. This everlastingnesse of Christs Kingdom doth much commend the same and sheweth it to be farre more excellent then all the Kingdomes of men and that it shall stand when all others are brought to nought Christ shall be the Conquerour over all In this respect he is to be feared above all and to be trusted unto more then all Dan. 6. 26. 7. 14. 1 Tim. 4. 10. §. 111. Of Christs Scepter THere is another Sign here used to set out Christs Kingdom that is a Scepter Indeed the Greek word used by the Apostle signifieth a wand or stick or staffe It is by the Septuagint oft used as here for a Scepter So the Hebrew word is indefinitely put for a staff or a stick but more especially for a Scepter as Gen. 49. 10. Numb 24. 17. In the Book of Ester there is oft used a compound Hebrew word which signifieth such instrument as Kings use to sway which is properly a Scepter This is so proper to a King as he is called a Scepter-holder or Scepter-bearer Amos 1. 5 8. As a Throne and a Crown so a Scepter are all Ensignes proper to a King and that to set out his Majesty and Authority Therefore when a King was chosen and inaugurated and annointed they were wont to put a Scepter into his hand A King by swaying his Scepter this way or that way manifesteth his minde When he inviteth any to come to him or would have silence made or vouchsafe grace and favour to any or declare his dislike of a thing and displeasure he doth it by the motion of his Scepter so as his minde may be discerned thereby When Ahasuerus would give an evidence of his favour to Esther he held out his Scepter to her Esth. 5. 2. 8. 4. Because a Scepter is proper to a King by a Metonomy it is oft put for a Kingdom or Royall dignity as Gen. 49. 10. Numb 24. 17. And the destruction of a King and Kingdom is set out by breaking a Scepter Isa. 14. 5 Zec. 10. 11. That a Royall Scepter is here meant is evident by the word Kingdom annexed to it The Scepter of thy Kingdom And that by this Scepter the government of a Kingdom is here meant is manifest by the Epithete of righteousnesse added thereto a Scepter of righteousnesse that is a righteous government of a Kingdom In this respect a King is said to have a Scepter to rule Eze. 19. 14. There are two things whereby the Apostle commendeth the foresaid Scepter One is the dignity of it The other is the equity of it The dignity is the greatest that can be implied in this word Kingdom A Scepter of a Kingdom is a
Samuel 1 Sam. 16. 13. Secondly By the men of Iudah 2 Sam. 2. 4. Thirdly By the Elders of Israel 2 Sam. 5. 3. Solomon twice 1 King 1. 39. 1 Chro. 29. 22. Iehu 2 King 9. 6. Ioash 2 King 11. 12. Iehoahaz 2 King 23. 30. yea they who chose Absalom to be King annointed him 2 Sam. 19. 10. In allusion hereunto Kings are stiled Annointed even the Lords Annointed 2 Sam. 19. 21. Lam. 4. 20. Annointing being performed by Gods appointment implied two things 1. A deputation to the Kingdom 2. An ability to execute the Royall Function Both these are evident in the first King that was set over Israel By Samuels annointing Saul Saul was deputed to the Kingdom and being annointed the Spirit of the Lord came upon him and God gave him another heart 1 Sam. 1. 6. 9. That wherewith Kings were annointed was oyl Samuel took a viall of oyl and poured it on Sauls head 1 Sam. 10. 1. He also took an horn of oyl and annointed David 1 Sam. 16. 13. So did Zadok annoint Solomon 1 King 1. 39. So did he that annointed Iehu 2 King 9. 6. And others that annointed other Kings All these were annointed with external material oyl but to shew that annointing had a mysticall signification they who had not such oyl poured on them are called the Lords Annointed Psa. 105. 15. Oyl and annointing therewith being mystically taken as here they are setteth out the Spirit and the gifts and graces thereof In this respect Christ saith of himself The Spirit of the Lord is upon me because he hath annointed me to preach c. Luk. 4. 18. And the Apostle Peter saith of him God annointed Iesus of Nazareth with the holy Ghost and with power Act. 10. 38. This is in speciall to be applied to the humane nature of Christ yet so as united to the divine nature both making one person For God singly and simply considered in himself never was nor can be annointed no not metaphorically as here the word is taken God cannot be deputed to any Function God needs not the Spirit to be poured on him nor needs he any gift of the Spirit to be enabled to any thing that he doth He is of himself allsufficient But Christ as man and as Mediatour between God and man was by God his Father deputed unto his Royall Function Psa. 2. 6. as he was to his Priestly Office Heb. 5. 5. yea and in that respect also God gave him the Spirit though not by measure Ioh. 3. 34. Both the Hebrew name Messiah and the Greek name Christ do signifie annointed They remain memorials of the Annointing here specified See Chap. 3. v. 6. § 64. §. 120. Of the fit resemblance of annointing with Oyl VEry fitly is this Metaphor of annointing with oyl used to set out the mystery of the Spirit and the gifts thereof especially if it be extended to the mysticall body of Christ in reference both to the head thereof and also to the members For the oyl wherewith Christ was annointed was like the oyl poured on Aarons head It ran down upon the beard and went to the skirts of his garment Psa. 133. 2 3. So the Spirit poured on Christ as head of the Church ran down upon his body and upon the severall members thereof This is to be observed because many of the particular resemblances here following cannot be applied to the annointing of the head alone but may be applied to the annointing of the body and members The resemblances betwixt oyl and the spirit shall be set forth in ten distinct particulars 1. Oyl is a nourishing kinde of food as honey and butter hereupon it is often joyned with them Iob 29. 6. Eze. 16. 13. It is also joyned with meat and drink Ezra 3. 7. with meal 1 King 17. 12. with bread Hos. 2. 5. Fine flour Lev. 2. 4. and with wine 2 Chron. 11. 11. All these are nourishing food Oyl is very wholsome to be eaten it much helpeth digestion it is therefore eaten with raw herbs and other cold things It is also a means to expell such things as annoy the stomack and it is an antidote against poyson Nothing is more nourishing and wholsome to the soul then the Spirit and the graces thereof It maketh Gods Word to give a good rellish It helps the soul well to digest the Word yea It makes it sweet and pleasant Psa. 119. 103. The Spirit expels carnall lusts of all sorts and it is a most Soveraign antidote against all poisonous corruptions 2. Oyl is of singular use to supple hard swelling tumors to ease pains in the flesh or bones to keep sores from rankling and to heal wounds Luke 10. 34. Isa. 1. 6. The Spirit molliâ—…ieth hard hearts asswageth perplexed spirits easeth troubled consciences and healeth the wounds of the soul made by Satans assault Isa. 61. 1 2 3. 3. Oyl is usefull to strengthen weak joynts to make them quick and nimble They therefore that strive for the mastery in wrastling running and other like exercises use to annoint their joynts The Spirit helpeth our infirmities Rom. 8. 26. It putteth life and spirit into us For it is a Spirit of life Rom. 8. 2. 4. Oyl makes the countenance fresh and comely it makes the face to shine Psa. 4. 15. Mat. 6. 17. It revives the Spirit within and makes it cheerfull It is the Spirit and the graces thereof that makes men comely and amiable before God Angels and Saints Of the inward joy of the Spirit we shall speak in the next § 5. Oyl hath not only a sweet smell in it self but also it sendeth forth a fragrant and pleasing savour The house was filled with the sweet savour of the ointment that was poured on Christs head Ioh. 12. 3. The Spirit both in Christ Cant. 1. 2. and also in his members causeth a sweet savour Ministers are a sweet savour of Christ 2 Cor. 2. 15. The praiers of Saints are sweet as incense Psa. 141. 2. Rev. 8. 3. Their beneficence is as an odour of a sweet smell Phil. 4. 18. 6. Oyl maintains the light of Lamps It causeth them to give light and by a continuall supply of oyl Lamps continue to burn and to send forth their light Under the Law oyl was prepared for the light of the Tabernacle Exo. 25. 6. and this preparation was continued day after day Lev. 24. 2 3. It is by the Spirit whereby our mindes are inlightned and by the continuall operation thereof the light of understanding increaseth more and more It is therefore called the Spirit of Revelation in the knowledge of Christ and it is given that the eyes of our understanding might be enlightned Eph. 1. 17 18. Beleevers also are said to have an unction from the Holy One to know all things the same annointing teacheth them of all things c. 1 Ioh. 2. 20 27. 7. Oyl is of a searching and piercing nature it will pierce even into the bones Psa. 109. 18. But the Spirit
in Christs sufferings so also of contentmeâ—… patience comfort rejoycing and glorying in our own sufferings for Christs sake God hath appointed sufferings the high way and common rode for all his to â—…ter into glory thereby Asts 14. 22. As thereby he maketh the head conformable to the members ver 14. so the members also conformable to the head Phil. 3. 10. Christs blood was that holy oyl wherewith he was anoynted to be a triumphaâ—… King over all his enemies and this oyl is like that which was poured on Aarâ—… head and descended down upon his body Psal. 133. 2. It pleased the Lord that the holy consecrating oyl of suffering which was poured on Christ our head should descend upon us his members that we should thus also be consecrated and made heirs of salvation We ought therefore even to rejoyce therein as Kings sonnes when they are consecrated and made Princes or Dukes Thus have the Prophets and Apostles done they rejoyced in their sufferings Matth. 5. 12. Acts 5. 41. This Christ requireth Matth. 5. 12. Oft do we reade of Pauls glorying in his chains bonds and imprisonment Eph. 6. 20. Acts 28. 20. 2 Cor. 11. 23. Thus have Martyrs embraced the stake whereat they have been burnt with joy and kissed the chains wherewith they were bound Among other arguments to move us both patiently to bear and also joyfully to embrace the crosse let this be thought on that it is the oyl to annoint us for a Kingdom and an honourable rise to settle us on a Throne §. 58. Of the Resolution of the tenth Verse of the second Chapter THe summe of this Text is A reason of Christs sufferings This is 1. Generally propounded 2. Particularly exemplified In the Generall 1. The Ground 2. The Equity of the Point is declared The Ground is in this phrase It became him Here is implied 1. The principall Author in this relative HIM 2. The procuring cause whereby that author was moved This was the decency of the thing It became The Equity of the Reason is hinted in a description of the Author He is described by his relation to creatures and that two wayes 1. As the supream End For whom 2. As the Efficient By whom Both these are amplified by the extent of the Correlative all things In the particular exemplification is set down the main Point That Christ suffered About it is declared 1 A description of him that suffereth 2. A declaration of the End of his sufferings He is described by two undertakings 1. By bringing others to glory 2. By being a Captain of their salvation In the former three points are expressed 1. Christs Act Bringing 2. The Subcects or Persons Sonnes These are amplified by their multitude Many 3. The End to which they are brought Glory The latter hath reference to the main reason It became God and shews what it was that became him In setting down whereof is noted 1. Gods act to make perfect 2. The Person made perfect Captain of their salvation Here consider First Christs Office Captain Secondly The End whereto Salvation This is amplified by the Persons to whom Salvation belongeth Their. Thirdly The Means whereby he was made perfect through suffering §. 59. Of the Observations gathered out of HEB. 2. 10. I. GOd was the principall author of Christs sufferings This relative HIM hath reference to God See § 37 78. II. It was most meet by the sufferings of the Sonne of God to save sonnes of men This phrase It became him proves this point See § 86. III. All things are for Gods glory This phrase for whom intends so much See § 89. IV. All things are ordered by God This phrase by whom intends so much See § 89. V. God aimed at himself in making and governing all The order of these two phrases from whom and by whom implies thus much See § 89. VI. Saints are sonnes So they are here called and that in relation to Christ and to his Father See § 90. VII Saints future estate is a most glorious estate They shall be brought to glory See § 93. VIII Christ brings Saints to glory This act is here expresly applied to him See § 92. IX Christ leaves not his till they be setled in Heaven For he undertakes to bring them to glory See § 94. X. Many shall be saved This is here set down almost in the same words See § 91. XI Christ is our Captain This is here taken for granted See § 95. XII It is salvation that Christ leadeth his unto In this respect he is here stiled the Captain of our salvation See § 95. XIII Salvation is proper to sonnes It is here stiled their salvation § 90. XIV Christs sufferings were many See § 96. XV. Christ by suffering was solemnly advanced to glory See § 97. XVI Christ by his sufferings made up whatsoever was requisite to bring man to glâ—…ry See § 97. §. 100. Of the conformity of the Sonne of God and Saints in suffering Verse 11. For both he that sanctifieth and they who are sanctified are all of one for which cause he is not ashamed to call them brethren THis Verse is here inferr'd as a confirmation of that which goeth before This causall particle FOR implieth as much It confirms the main point in hand namely that Christ was true man and it is added as a fourth proof thereof See § 1. It hath also an immediate reference to the last clause of the former verse and sheweth a reason why it became God to make perfect the Captain of our salvation through sufferings even because he and we are all of one Herein lieth the equity of Christs sufferings that therein and thereby he might be like to us For in all things it behoved him to be made like unto his brethren ver 17. Christ was herein of Moses his minde He would suffer affliction with his people Heb. 11. 25. He would not go an other way to glory then they did with whom he was of one Thus much doth the inference of Christ being one with us upon his sufferings import This doth exceedingly commend unto us the love of Christ and it demonstrateth an equity of our suffering with him and for him For we also are of one with him Hereby shall we gain assurance to our own souls and give evidence to others that we are of one with him namely by our willingnesse to be conformable to him and to drink of that cup whereof he hath drunk as he said to his Disciples Matth. 20. 23. §. 101. Of sanctifying and the divers kindes thereof THis first clause He that sanctifieth is a description of Christ and that in relation to the members of his mysticall body who are said to be sanctified To sanctifie according to the Latine notation from whence our English is translated is to make holy So doth the Hebrew in the third Conjugation signifie The Greek word also which the Apostle here useth intendeth as
touched ones self and he himself 〈◊〉 weight or pain of them This word is used to set out the compassion which these Hebrews had of the Apâ—…stle in his bonds and it is thus translated Ye had compassion of me in my 〈◊〉 Heb. 10. 34. They so tendred him or were so affected towards him in his bonds as they would have been toward themselves in the like case according to that diâ—…ection which is given Heb. 13. 3. A Participle derived from this Verb is thus â—…nslated having compassion one of another 1 Pet. 3. 8. This word to sympathize is drawn from that Greek word Our English phrase touched with a feeling imâ—…eth that Christ is so affected with our miseries as if he himself lay under them and felt them as much as we To set forth the compassion of the Highpriest under the Law there is another compound derived from the same simple Verb which signifieth to have compassiâ—… with measure that is to have so much compassion as is sufficient Herein he was a type of Christ who hath indeed as much compassion as is requisite In this respect Christ is said to be a mercifull Highpriest in that he was made like to us See Chap. 2. v. 17. § 176. §. 89. Of the infirmities whereof Christ hath a fellow-feeling THe particulars whereof Christ is here said to have a feeling are comprised under this word infirmities The Greek word is a privative compound The simple Noun signifieth strength Thence a Verb which signifieth to strengthen â—… Peâ—… 5. 10. The privative compound hath a contrary signification which is to 〈◊〉 sick or weak Jam. 5. 14. Rom. 14. 2. So this Noun signifieth sicknesse Joh. 11. 4. 〈◊〉 any other weaknesse and infirmity 2 Cor. 12. 9 10. The plurall number infirmities is here used because they were very many They are said to be OUR infirmities because they were such as we have in their 〈◊〉 and because they were undertaken for our sakes In this respect he is afterwards in this verse said to be tempted like as we are We have infirmities of soul and of the severall faculties thereof and of the body and severall parts thereof both inward and outward yea all the temptations and afflictions from others whereunto we are subject may be comprised under inâ—… Of all these had Christ a feeling That which is here taken for grant that Christ was touched with a feeling of our iâ—…ities may be taken two waies 1. In reference to those infirmities wherewith he was in his own person afflicted These were such as we are subject unto as is shewed before He was herein made â—…ke to us See Chap 2. v. 17. § 169. 2. In reference to those infirmities wherewith we are afflicted Christ being our Head he had a fellow-feeling of them It is oft noted in the History of the Gospel that he was moved with compassion See Chap. 2. v. 17. § 176. As an evidence of Christs fellow-feeling of our infirmities he wept Ioh. 11. 35. Luke 19. 41. He groaned and mourned Mark 3. 5. He invited such as were â—…vy laden to come unto him Matth. 11. 28. He preached to the poor Matth. 11. 5. He comforted the afflicted Matth. 9. 2. and absolved the penitent sinner Lâ—…k 7. 47 48. Because we are most affected with outward evidences it is expresly noted that â—…e â—…ed the hungry cleansed the lepers healed the sick eased the pained gave sight â—…ring and speech to such as wanted them restored limbs raised the dead and dispossessed devils To shew that he had this fellow-feeling not on earth only but that he retaineth it even still in heaven he hath not only in generall said concerning his people He tâ—…t toucheth you toucheth the apple of mine eye Zech. 2. 8. but also in particular when his Church was persecuted he said to the persecutor Saul Saul why perâ—…est thou me Act. 9. 5. In this respect the Apostle calleth the afflictions of the Church The remnant of the afflictions of Christ Col. 1. 24. namely such as Christ through his compassion and fellow-feeling suffereth in his mysticall Body Obj. It cannot stand with Christs heavenly glory to have a fellow-feeling of â—…iseries Answ. This fellow-feeling ariseth not from any passion or proper suffering in soul or body but from the mysticall union which is betwixt him and his members He accepts kindnesses done to them as done to himself and accounts wrongs done to them as done to himself Mat. 25. 40 c. Christ is thus touched with the feeling of our infirmities that we might be the better perswaded to seek to him for succour in all our needs See Chap. 2. v. 17. § 176 in the end This doth much commend Christs tender heartednesse to us He doth every way respect both our weaknesse and our wretchednesse It becomes us oft to meditate hereon for strengthening our faith It is a great incouragement for us to go unto him especially if we consider how he was touched in his own person and by reason of his union with us Let us hereupon lay open our sores and griefs before him The more we are afflicted the more he will pity us §. 90. Of Christ being tempted as we are TO prove that Christ was touched with the feeling of our infirmities the Apostle sheweth how farre he was tempted This he bringeth in by a particle of opposition BUT which here importeth a reason of the aforesaid fellow-feeling which was because he was tempted To make this reason the more clear the Apostle thus expresseth the extent of Christs temptations in all points or according to all things even all things wherein it was needfull and usefull for him to be tempted How Christ was tempted and how many waies See Chap. 2. v. 18. § 182. It is further added like as we are or word for word after the similitude sâ—… is this very phrase translated Heb. 7. 15. Here the phrase is used after the Hebreâ—… manner for the Adverb like namely like to us Not unfitly therefore for sense is it here translated like as we Christ was tempted as we are tempted in that 〈◊〉 assumed the nature of our infirmities and thereby made himself subject to the infirmities of our nature Thus was he made like us and that in all things as is shewed Chap. 2. v. 17. § 68 69. This the Apostle doth here thus distinctly set down to assure us that Christ hath compassion on us and will succour and support us in all our infirmities and â—…stresses See Chap. 2. v. 18. § 186. §. 91. Of Christs being without sinne TO prevent a cavill against the foresaid truth that Christ was in all things tempted as we are the Apostle addeth this exception or limitation yet 〈◊〉 sinne Though Christ might be tempted to sinne yet could no sinne seize vpon him The purity of Christ is set out negatively thus without sinne to demonstrate the point more clearly
considered as the place where the ordinances of 〈◊〉 service were performed And thus it sheweth that it is meet to have a fit place 〈◊〉 〈◊〉 publick exercising of divine servicâ—… Though the type be taken away yet 〈◊〉 eqâ—…ity thereof may remain As there was of old a Tabernacle and afterwards a 〈◊〉 for people to meet together for divine service So by way of resemblance 〈◊〉 common equity there may be such places as we call Churches for people to 〈◊〉 together therein and to observe evangelicall ordinances This seemes to be 〈◊〉 in this phrase when ye come together in the Church and again when ye come 〈◊〉 iâ—…to one place 1 Cor. 11. 18 20. 1. In such publick places people may have a moâ—…e free accesse together 2. A greater number may meet together 3. They may the more conveniently abide together 4. In such places they use to be least disturbed Thâ—…s is not to make men dote on buildings or to place religion on such and such 〈◊〉 or in such and such walls in these respects they would prove worldly 〈◊〉 〈◊〉 for conveniences And in regard of Christians meeting together and the 〈◊〉 ordinances which they there perform we may have such a mind to 〈◊〉 places as the Jewes had to the Tabernacle and Temple Psal. 84. 1. and 122. â—… So much was foretold Isa. 2. 3. By this epithite worldly added to this word Sanctuary he draweth the minds 〈◊〉 these Hebrews from doting too much on the Sanctuary and the ordinances thereoâ—… He did before give the just due to those ordinances in stiling them Ordinances of divine service But to keep people from excesse in esteeming of them too highly here he sheweth what in their substance they were As Gods ordinances they â—…ere highly to be esteemed in their season but as earthly and externall matters not to be doted on above their use and beyond their season Sanctuary is a word of high esteem but worldly is a matter of debasement §. 5. Of the resolution of and observations from Heb. 9. 1. Then verily the first covenant had also ordinances of divine service and a worldly Sanctuary IN this verse is declared the priviledge of the first covenant of grace Here observe 1. The inâ—…erence in the word then 2. The substance Whereof are two parts 1. The kind of priviledge 2. The place where it was manifested The kind of priviledge is manifested in two words 1. Ordinances 2. Divine service The place is set out 1. By the holinesse of it in this word Sanctuary 2. By the meannesse of it in this word worldly Doctrines I. The first covenant of grace had speciall priviledgâ—…s This is gathered from the generall sum of this verse and from the inference of it on that which went before II. Tâ—…e meaner covenant was in time before the greater The legall covenant was 〈◊〉 then the evangelicall yet it is stiled the first III. Gods people had speciall ordinances under the first covenant The mention of ordinances in this place intends as much IV. The ordinances of the first covenant were concerning divine service They are hâ—…re stiled Ordinances of divine service V. The place of Gods peoples meeting together for divine service was an holy place It is here called a Sanctuary VI. The holy place under the law was but a worldly place It is here so stiled §. 6. Of many types setting out many mysteries Heb. 9. 2. For there was a Tabernacle made the first wherein was the Candlestick and the Table and the shew-bread which is called the Sanctuary IN this verse the Apostle beginneth to exemplifie the two generall points which he had noted in the former verse namely the Sanctuary where ordinances of divine service were performed and then the ordinances them-selves The place is here in generall stiled a Tabernacle Of this word Tabernacle Sâ—…e Chap. 8. v. 2. § 5. Of it there were two speciall parts wherein ordinances of divine service were observed One was called the holy place which is here translated thâ—… Sanctuary The other was called the Holiest of all v. 3. Quest. Why doth he rather speak of the Tabernacle which was made in Moseâ—… time and continued only to Solomons time rather then of the Temple which was of the same fashion and made to the same use and far more glorious and lasting and might be the better remembred Answ. He speaks of legall rites which were made by Moses according to Gods appointment Chap. 8. v. 5. and in that respect it was more pertinâ—…nt to the Apostles purpose The former part of the Tabernacle is here stiled the first for they entered into that first Thorough it they entered into the other This first Tabernacle was an especiall type of Christs body as hath been shewed Chap. 8. v. 2. § 5. This and the other types following give proof that there are many distinct mysteries of religion whereof God would have his people to take notice This was one end of setting out divine mysteries in external and visible types that thereby people may take occasion to enquire after the meaning of them and so come in some measure to understand the mysteries contained under them 1. Hereby the manifold wisdome of God is more clearly discerned 2. Peoples understanding was much helped 3. Their faith was greatly strengthned 4. Their hope was exceedingly supported Hereby their folly is discovered who think that a generall knowledge is sufficient namely that there is a God that he is to be served but care not to enquire into the particular wayes and meanes of serving him acceptably and of trusting in him to salvation The severall types of the law were as severall mysteries of religion instead of them we now have Catechismes Common places Institutions Bodies of diviniâ—…y Principles Epitomes Compendiums Enchiridions and other like means of instructing the people distinctly in the severall mysteries of godlinesse It will be 〈◊〉 wisdome well to use them all §. 7. Of the Candlestick in the Tabernacle typifying the Church THree especiall types are here expresly set down to be in the first Tabernacle which was the holy place The first of them was the Candlestick This is distinctly described Exod. 25. 21 c. Wherein are declared 1. The matter of it 2. The parts of it 3. The appurtenances there about In generall the Candlestick was a type of the Church of Christ. The seven Churches to which Christ wrote are resâ—…mbled to seven Candlestickâ—… Rev. 1. 20. As a Candlestick holds out light so the Church is the pillar and ground of the truth 1 Tiâ—… 3. 15. in that it holdeth forth the truth I will not deny but that the Candlestick may typifie Christ as he is the head of the Church who holds his members together as the branches of the Candlestick are held together by the staffe or stem Betwixt these there is no contradiction for Christ may Synecdochically be put for the whole body head and members and so comprize the Church under
indefinite phrase blood of others doth confirm the first difference betwixt Christ and the legal Priests Christ offered himself and with his own blood entered into heaven v. 12. § 57. and thereby procured remission of sins But the Priests offered the blood of beasts and therewith entered into an earthy Tabernacle and could cleanse no further then to the purifying of the flesh v. 13. § 75. God appointed under the law the blood of beasts because that was sufficient for the end whereunto it was appointed namely to typifie a spiritual cleansing not absolutely to cleanse by it self If the Priest himself had been slain his blood could not have purged himself or any others from sin For 1. He was a man and in that respect a sinner 2. His blood was too mean a price to redeem another Psal. 49. 7. 3. He could not have carried his own blood when he was dead 4. If a Priest should have offered himself for others who would have been a Priest For scarcely for a righteous man will one die Rom. 5. 7. 5. It would have been counted a cruel law for a Priest to shed his own blood Herein we have an evidence of Gods tender respect to man in sparing his blood Though man were ordained a Priest to typifie Christs Priest hood though man in that function were to appeare before God though he were to beare their names yea and their sins Exod. 28. 38. all which Christ did yet when it came to the shedding of his blood as Christ did his therin God spared him and accepted the blood of beasts as he accepted the Ram for Isaac Gen. 22. 13. How doth this amplifie Gods love to man who was so tender of mans blood and yet spared not his son but gave him for us to death Rom. 8. 32. There was no other meanes to redeeme man from eternall damnation therefore rather then man should perish eternally God would give his son for him On the other side this doth much aggravate the Heathenish impiety and inhumanity of such Israelites as sacrificed their children to Idols This was one of Ahaz his impieties 2 King 16. 3. God did expresly forbid it Lev. 18 21. The Prophets much complained hereof Isa. 57. 5. Ezek. 18. 20. This was one especiall cause of their captivity 2 Kings 17. 7. This also is an aggravation of the sin of murther and shedding mans blood unjustly From the main difference that is here made betwixt the Priests under the law that they every year went with blood into the holy place and Christ who did not often but once only offer himself we may infer that 1. What the Priests did was imperfect See Chap. 7. v. 27. § 112. 2. What Christ did was perfect See Chap. 7. v. 27. § 115. §. 128. Of the necessity of Christs suffering but once v. 26. IN the 26 verse A reason is rendered of the former part of the former verse that Christ did not offer himselfe often The reason is taken from the kinde of offering which was with suffering For then must he often have suffered The Argument may be thus framed If Christ offered himself often he often suffered but he hath not often suffered Therefore he offered not himselfe often It is here taken for granted that Christ offered himselfe up by suffering yea by suffering to death Phil. 2. 8. That Christs death was a suffering death is shewed Chap. 2. v. 9. § 76. The time wherein Christ was to suffer often if he had offered himselfe often is here said to be since the foundation of the world Of this phrase See Cap. 4. v. 3. § 29. The reason of this extent of time is mans sin For man sinned anon after the foundation of the world was laid And anon after man had â—…inned Christ was promised a Redeemer to free him by his blood from sin Gen. 3. 15. In this respect Chriâ—… is said to be a Lambe slaine from the foundation of the world Rev. 13. 8. The must that is here put upon the point thus then must he is in a double respect 1. In regard of Gods purpose so to redeeme man for Gods purpose must be accomplished 2. In regard of Christs undertaking He undertooke to redeeme man by satisfying Gods justice which must be by suffering By this it appears that a frequent offering of Christ is a frequent making him to suffer For there is no true offering up of Christ but by death Therefore he is fail to be a sacrifice in the latter end of this verse which according to the notation of the Greeke word signifieth a thing slaine as is shewed Chap. 8. v. 1. § 7. Iâ—… this respect offering and sacrifice are joyned together as Chap. 10. v. 12. Eph. 5. â—… Let Papists answer this in the case of their frequent offering Christ in theiâ—… masse This word of necessity must implieth a necessity of Christs death See v. 9. § 95. The force and drift of the Apostles Argument demonstrateth that Christ could not oâ—…t suffer The word once in the next Section proveth as much The Apostle expresly saith that Christ dieth no more Rom. 6. 9. So as no other suffering of Christ is to be expected Obj. The Apostle saith that there is behind of the afflictions of Christ. Col. 1. 24. Answ. Christs afflictions or sufferings are to be considered two wayes 1. In his own person which he himself suffered in his humane nature 2. In his body when the members of his mystical body do suffer as members of that body he is said to suffer with them Thus when Saul breathed out threatnings and slaughter against the Disciples of the Lord Christ saith Saul Saul why persecutest thou me Act. 9. 1 4. This kind of affliction is that which the Apostle calls the afflictions of Christ but he here speaks of his personal afflictions Christ having finished all sufferings on earth ascended to that glory which he will never leave But leave it he must if he suffer again This should make â—…s watchful against that apostasie which cannot be recovered without crucifying the Son of God afresh Heb. 6. 6. §. 129. Of Christs suffering in the end of the world THe proof of the forementioned assumption is set down in the latter part of the 26. v. thus but now once c. That which is but once done is not often done This particle of opposition but is here the note of an assumption as Chap. 2. v. 6. § 50. The Apostle that lived in the end of the world useth this word now to shew that experience gave proof that Christ had not suffered before that time He addeth this exclusive particle once to make his argument the more clear for it is here to be taken exclusively as if he had said only once and no oftner Thâ—…s it is taken v. 12. § 60. This phrase in the end of the world is an explication of this particle of time now The word translated end
the second time but the ten thousand times yea the innumerable millions of time 2. Papists inveigh against Ubiquitaries yet their corporal presence of Christ in their Masse cannot stand without it 3. There have been in all ages since Christs ascension that have imagined Christ to have been on earth The Lord himself foretold that there should be such and gave a good caveat to take heed of them Matth. 24. 23 24. 4. For our parts seeing there is no other comming of Christ to be expected on earth till this second which will be his last let us observe Christs caveat that we be not deceived by believing any other appearings but rather wait for this Though he tarry long yet let us patiently wait for this second comming and faithfully imploy the talents which he committeth unto us that we may be accounted by him such servants as he was to whom the Lord said well done thou good and faithful servant thou hast been faithful over a few things I will make â—…hee ruler over many things enter thou into the joy of thy Lord Matth. 25. 21. Be neither like that evill servant that abused his fellow servants Matth. 24. 48 c. Nor like sloathful servant who â—…id his Lords money Matth 25. 18. §. 144. Of Christs last comming without sin IT is said of Christs last comming that it shall be without sin Hereby this second comming is distinguished from Christs first comming into the world and appearing therein The difference lyeth herein He came at first to be a surety for sinners and to bear the sins of many as was shewed § 139. But now shall he appear in another estate 1. Not bearing a burden but bringing a discharge not as a surety to discharge a debt but as a pay-Master that hath discharged it 2. Not as a sheep to the slaughter or a sufferer but as a Conquerour and deliverer from all sin and punishment 3. In no manner of businesse meannesse or weaknesse occasioned by sin but in glory and Majesty as triumphing over sin death and devil 4. Not with a body subject to any affliction but an impassible and glorious body 5. Not in his own person only but in his whole mystical body full and compleat in all the members thereof without sin even without spot or wrinckle as Eph. 1. 27. Thus it appears that as Christs glorious comming to judgement the utter abolishment of sin shal be manifested He shal appear without sin This is further evident by Christ then destroying the last enemy which is death â—… Cor. 15. 26. For then wil he cast death it self into the lake of fire Rev. 20. 14. The destroying of death presupposeth an utter abolishing of sin This utter abolishing of sin is effected by the perfection of Christs Sacrifice and intercession By the Sacrifice full satisfaction is made by his intercession a sufficient application thereof to every one of the elect the number of whom shall be then fully accomplished 1. If Christs first comming in the flesh were a matter of great comfort and joy to â—…e faithful in that he came to take upon him our sins that we might be freed from 〈◊〉 same what is this which shal be without sin Upon consideration of that first â—…ming saith God Comfort ye comfort ye my people Isa. 40. 1. And again Rejoyce â—…ly O daughter of Sion shout O daughter of Ierusalem Behold thy King comâ—… unto thee c. Zach. 9. 9. The very Angels rejoyced at his first comming Luk. â—… 13. And they who lived to see him first exhibited much blessed God as old Siâ—… and Annah the prophetesse Luk. 2. 20 28. c. What comfort then and matter of rejoycing and praising God doth this second â—…ming minister unto us especially if we well weigh the difference betwixt the 〈◊〉 and the other which was in part observed before 2. A great encouragement this is to strive against sin to stand against Satan and 〈◊〉 to faint but to resist unto blood as Chap. 12. v. 4. This comming of Christ 〈◊〉 sin gives assurance of full conquest to all his members 3. It is a matter of terrour to such as live and die in sin and are not in this world â—…eed from it There can be no hope of freedome for such This phrase without 〈◊〉 â—…eweth that Christ will no more come as a surety and a Sacrifice There reâ—… no more Sacrifice for sins but a certain fearful looking for of judgement c. 〈◊〉 10. 26 27. §. 145. Of believers looking for Christs last comming THe foresaid appearing of Christ is here appropriated unto them that look for him The participle thus translated them that look for is a double compound of two prepositions and a verb all which joyned together imply such an â—…tation as hath both a desire and also hope of receiving and enjoying that which is looked for This word is six times used in the New Testament and alwayes in this sense for it is 〈◊〉 applyed to this second and glorious comming of Christ and to the reward following thereon as Rom. 8. 19 23. 1 Cor. 1. 7. Gal. 5. 5. Phil. 3. 20. and here in this place There is another word comming from the same root which is applyed to that which a man fears would not have come but then there is another word added thereto which distinguisheth it from the proper ordinary acception thereof as fearfull Heb. 10. 27. A certain fearfull looking for of judgement There is another compound of the same simple verb from whence the word in my Texâ—… is compounded which signifieth to look for and is taken in the better seâ—…se 〈◊〉 2. 13. The word of my Text being appropriated to true believers shewâ—…th that they with great desire and much â—…ope look for the last comming of Christ. These are they of whom it is said we our selves which have the first fruits of the Spiâ—… 〈◊〉 we our selves groan within our selves waiting for the adoption to wit thereâ—… 〈◊〉 of our body Rom. 8. 23. And of whom the Apostle in another place saith 〈◊〉 for the comming of our Lord Iesus Christ 1 Cor. 1. 7. And again from heaâ—… we look for the Saviour Phil. 3. 20. 1. Object Many that believe are oft perplexed in soul thorow the apprehension of wrath so as they cannot with desire and hope look for the comming of Christ unto judgement David seemed to be in such a perplexed estate Psal. 6. 1 c. Answ. some violent temptation or other hinders in them the work of faith at that time as a cloud may hinder the bright light of the Sun for a time But as no cloud â—…an so hide the Sun as no light at all should appear so no temptation can clean take away all the light and comfort of faith some vigour will remain and sustain some 〈◊〉 and expectation of the comming of Christ. As the Sun gathering strength 〈◊〉 a cloud and as a
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
mutual relation to one Father Eph. 4. 6. One God and Father of all who is above all saith the Apostle When Saints depart out of this world this relation ceaseth not Exod. 3. 6. Now children of the same Father have a mutual communion betwixt themselves 2. Their mutual union with one head which is Christ the Son of God 1 Cor. 12. 12. That all Saints in heaven and earth are united to him is evident Eph. 1. 10. and 3. 15. And members of the same body have a mutual communion 3. The mutual spiritual animation by the same Spirit That Spirit which is in Saints on earth accompanieth their spirits into heaven That being ever one and the same Spirit though in divers persons draws all to a mutual communion as the same soul animating many members Quest. In what particulars consisteth this communion Answ. 1. In Gods bringing us together 2. In our mutual affection 1. God who hath chosen a set and certain number to life in his time gathers them together into that general assembly whereof before the true Catholick Church Ioh. 10. 16. This he doth outwardly by the word inwardly by the Spirit Thus as some are translated into the triumphant Church others are called into the Militant Church which are but two parts of the Catholick Church In this respect all that on earth are called come to the spirits of just ones made perfect 2. The mutuall affection of Saints is manifested both by that which Saints in heaven do for Saints on earth and also by that which Saints on earth do for Saints in heaven So little is in Scripture recorded of the affections of Saints in heaven towards Saints on earth as we have no warrant for any particular effects only from the sympathy of fellow-members and abundance of charity in them we may very probably inâ—…er two generals 1. Saints in heaven pray for them on earth that God would support them and deliver them out of all their miseries and bring them to the rest and glory where they themselves are Thus much is intended Rev. 6. 10. But it is to be taken of their â—…ffection to the Church in generall and not to particular members which are unknown to them 2. They rejoyce at Gods preservation of his Church on earth so as many of their fellow-soldiers are daily translated and crowned whereby their blessed society is increased For love abideth and aboundeth in heaven 1 Cor. 13. 8. and this is one speciall fruit of love On the other side Saints on earth 1. Praise God for the rest and glory which they in heaven enjoy and for their blessed departure out of this vaile of misery It s prescribed as a form of praise Rev. 14. 13. Blessed are the dead which die in the Lord c. 2. They pray for the resurrection of the bodies of those Spirits that so they may be fully both in body and soul consummate which is the substance of the second petition in the Lords prayer 3. They set them as a pattern before them and tread in their steps whereby they bring much honour to them 4. They sigh and earnestly long to be with them as Phil. 1. 23. 1. This may informe us of the blessednesse of the time wherein we have been bâ—…ed and brought up which is the time of the Gospel wherein we Gentiles are brought to those blessed Spirits to be children of their Father members under their head guided with their Spirit redeemed by their Saviour coheires of their inheritance Note Eph. 3. 12. 2. This may stir us up to acquaint our selves with the histories of them recorded by the Holy Ghost and to be provoked to an holy emulation and imitation of them according to that exhortation of the Apostle Heb. 6. 12. to be followers of them who through faith and patience inherit the promises §. 114. Of Jesus the Mediator of the new Covenant Heb. 12. 24. And to Iesus the mediator of the new Covenant THe Apostle here returnes to that excellent person who is the greatest glory of the New Testament accesse to whom is the greatest priviledge of all He is set out before in his last function Iudge of all wherewith least Saints should be too much affrighted by reason of their manifold imperfections and transgressions Here he is set out a Mediator and after this a meanes of purging from sin And to Iesus the Mediator of the new Covenant and to the blood of sprinkling that speaketh better things then that of Abel For the name Iesus it is a Greek expression of Ioshua and signifieth a Saviour so that this title Iesus is a most honourable title intimating that full salvation which he bringeth to his people Of this name and title Iesus See more Chap. 2. v. 9. § 73. The next particular which followeth in the description of the person here is his office whereof is expressed 1. The kind of it Mediator 2. The object where about it is exercised in this word Covenant which is illustrated by the excellency of it in this particle New And to Iesus the Mediator of the New Covenant The word Mediator is derived from an adjective that signifieth middle which sheweth Christ to be one that standeth as it were in the midst betwixt two at variance In which respect this title is oft attributed to Christ as standing betwixt God and man as 1 Tim. 2. 5. Heb. 8. 6. Of the nature of this office the end thereof the Persons that were at variance the Person that enterposed betwixt them the motive that stirred him up thereunto c. See Chap. 8. v. 6. § 23. The object whereabout this office of Christ is exercised is said to be this Covenant Of the notation of the Hebrew and Greek words translated Covenant See Chap. 7. v. 22. § 94. Of the nature of a Covenant and the kinds of Covenants mentioned in Scripture See Chap. 8. v. 8. § 39 40. The Covenant whereof Christ is the Mediator is here stiled by the Apostle NEW and that in four severall respects whereof See Chap. 8. v. 8. § 35. §. 115. Of the excellency of the Gospel above the Law and of the Mediator of the Gospel above the Mediator of the Law THe principall point intended in these words is intimated in this particle AND which hath relation to the former priviledges so to that forementioned phrase Ye are come viz. by the Gospel unto Iesus the Mediator of the new Covenant So that the Apostle doth hereby give us to understand That By the Gospel we are brought to the Mediator of the new Covenant A Prophet that lived under the Law spake of it as of a thing to be accomplished under the Gospel Ier. 31. 31. Behold the daies come saith the Lord that I will make a new Covenant with the house of Israel and with the house of Iâ—…dah And the Apostle who lived under the Gospel applieth it to the time present Heb. 8. 8. The Covenant under the Law is stiled the
pointeth at Gods Providence his brother hath need this manifesteth a brothers necessity Iohn 3. 17. We may from hence infer That the mercy which by many is very highly esteemed cometh short of the true extent of mercy and is too too scanty Some particular instances hereof are such as follow 1. Some having a minde to build Almes-houses hospitals or other like 〈◊〉 of charity or piety will do nothing to any in their distresse upon conceit that that is enough for them to do Such works rightly done are warrantable and commendable but yet such as so carry the matter may seem to be more vain-glorious then truly charitable 2. The like may be said of such as intending to leave a liberal Legacy to some Colledge or Hospital to maintain poor Scholars and impotent persons neglect all other opportunities of shewing mercy 3. There be some that will be content to contribute some money to help those that are in distresse but utterly refuse to visit the sick to go to prisoners to take any pains about relieving others Though the former ought to be done yet the latter should not be neglected Their Charity is too lazy a kinde of Charity 4. On the other side There be others will take great pains in visiting prisoners and sick folks and with wholsome words will seek to comfort them that are in distresse but will not part with a peny to relieve any This is too covetous a Charity 5. There be that will much solicit others to be charitable but do nothing themselves This is a self-condemning Charity 6. Of a contrary disposition are others who will prosesse to do what they can themselves for relief of the distressed but they will not stir up any others This is an unneighbourly kinde of Charity If they think it a good duty for themselves to do Why do they not also provoke others to do good and to partake of the reward Besides this kinde of Charity may prove too scanty in that one alone cannot to purpose do that which by the help of many may be done Many hands will lift up a heavy burthen 7. There be that say They will pray for such as are in distresse but that is all which they will do This is a disgracefull kinde of Charity it bringeth a reproach upon the profession 8. Many that are bountifull to Friends and Kindred will do nothing at all to such as are strangers This kinde of Charity savoureth too much of self-love Thus some sail one way some another and thereby lose the glory of that which in part is well done Like the King of Israel who smiting his arrows on the ground thrice and then staid lost that full conquest over his enemies which otherwise he might have got 2 Kin. 13. 18 19. Let us that are charitably minded extend our charity to all sorts of persons to all kinde of cases according to the Rule of charity before-mentioned Thus shall we do the more good to others and receive the more comfort to our own souls neither will failing in one needfull point take away the glory of all Therefore as an Apostle adviseth to adde grace to grace 2 Pet. 1. 5 6 7. So I advise in this case to joyn to brotherly-love hospitality to the succouring such as are restrained by sicknesse imprisonment bonds or any other way To these joyn distribution to the necessity of the Saints Hereunto Intercession for the oppressed consolation to the troubled in conscience and finally prayer for all For he that said of one work of Charity Do this said also of other works Do this and this also What God hath joyned together let not man put asunder Matth. 19 6. §. 29. Of the meaning of this phrase As being your selves also in the body AS an Incitation and Direction to the forementioned extent of mercy the Apostle addeth this clause As being your selves also in the body This is translated word for word as it is in the original Some take it in the very same sense as the former clause was As bound with thâ—…m and understand the principal Verb as repeated in this clause thus Remember them that are afflicted as if ye your selves also were afflicted in the body In this sense they take the word body synecdochically for the person as if he had thus said As if you your selves also were afflicted in your own person This is a sense agreeable to the Apostles words but not fully expressing the extent of the Apostles intent and emphasis of his phrase 2. Others by this phrase being in the body take a mans common natural condition to be meant even a frail weak changeable estate subject to all kinde of miseâ—…ies as others are and thereupon thus set out the sense of the phrase As being in the body of those that are afflicted 3. There be that take the word body mystically for the mysticall body of Christ as if the Apostle had pressed the spirituall union of Christians under Christ their Head for a motive to work mutuall compassion And indeed it is a very forcible motive It is plainly and pertinently pressed 1 Cor. 12. 26. Though in the general the former clause As bound together and this As in the body may aim at the same scope yet in particular they may be distinguished one from another as the manner from the cause the former especially setting out the manner that is with much compassion and fellow feeling As bound with them The later leading us to a cause of mercy even our common condition being in the body as others and also our spiritual union being of the same mystical body §. 30. Of Compassion wrought by consideration of the common condition of all THe literal acception of this phrase As being your selves also in the body doth shew that that common condition whereunto all are subject should work compassion towards them which are in any adversity in that we our selves are also in the body and are of such a constitution as others are subject to the like adversity This doth the Apostle thus presse Restore such an one is fallen in the spirit of meeknesse considering thy self lest thou also be tempted Gal. 6. 1. This is that thing which Iob aims at where he saith to his friends If your soul were in my souls stead I would strengthen you with my mouth Job 16. 4 5. Hereby he intimates to his friends that they might be in such a case as he was 'T is oft pressed upon the Israelites that they should remember that they were servants in the Land of Aegypt and that thereupon they should shew mercy to servants Deut. 5. 14 15. And that they should not oppresse a stranger because they were strangers in Egypt Exod. 23. 9. God made men subject to like infirmitiâ—…s that other are to be Priests that 〈◊〉 might have compassion on the ignorant Heb. 5. 2. Yea Christ himself took on him not only the nature of our infirmities but also the infirmities of our nature that
he might be a mercifull High-priest Heb. 2. 17. 4. 15. 1. The common condition of mankinde makes a man more sensible of others miseries and that by experience of his own 2. It convinceth him of that need wherein he himself may stand of others help For thereby he knows that his own state is alterable and that he may be afflicted and distressed as now he seeth another is who is of the same mould and temper of the same profession who hath the same enemies and is subject to the same temptations Hard-hearted men who are no whit moved at the cases of such as are in distress do little think that they themselves also are in the body that they are subject to such distresses They provoke God to bring them to the like or to a worse distress and to harden the hearts of others against them that by experience they may learn how ill it becometh him that is in the body to be unmercifull to them that are in distresse Severe and just judgement against such is thus denounced He shall have judgement without mercy that hath shewed no mercy Iames 2. 13. But what may be thought of them who having been in the same distresse wherein they see others to â—…e have no bowels of compassion nor any wayes afford any succour or comfort unto them This was it for which Nâ—…hemiah was very angry at the Nobles and Rulers of Iudah that being themselves redeemed from slavery did sell their brethren Neh. 5. 6 7 8. Because the children of Israel had been freed out of the Land of Egypt where they were in bondage in memorial thereof God ordained a Law that such Israelites as had been sold unto any of their brethren should in the seventh year go out free Deut. 15. 12 c. Now because in Zedekiahs time they did not shew this mercy to their servants God threatned to give them into the hand of their enemies Ier. 34. 20. The servant that had a debt of ten thousand talents forgiven him because he forgave not his fellow servant a debt of an hundred pence was delivered to the tormentors Matth. 18. 24 c. Learn we therefore to be otherwise minded §. 31. Of the sympathy of the Members of Christs mystical Body THe mystical sense of this phrase As being in the body sheweth that the mystical union that is betwixt Christians should work a mutual compassion in Christians upon one anothers distresses For if one member suffer all the members suffer with it 1 Cor. 12. 26. Thus was Nehemiah affected and afflicted with the affliction of those that were at Ierusalem Nehem. 1. 3 4. The Apostle in relation to the Members of the mystical body saith Who is weak and I am not weak Who is offended and I burn not By this sympathy upon the distresses of the members of Christ we gain assurance to our own souls and give evidence to others both of the reality of our union with others of that mystical body and also of our perswasion of others with whom we sympathize that they also are members of the same body For it is a work of the same Spirit as a sympathy of natural members is an evidence that they are all animated by the same soul. By this sympathy we shall be also induced to be helpfull one to another and so by consequence to the very body of Christ. What now may be thought of such as are no whit at all moved with the afflictions of the Church of Christ or of the particular members thereof Are they knit together by the same Spirit then the Spirit of Christ may be thought to have lesse efficacy to work on the spiritual members of Christs body then the soul of man to work on the members oâ—… a natural body For these do alwayes sympathize 2 Cor. 12. 26. The best that can be judged of such hard-hearted Christians is 1. That they erre in their judgements about others not thinking them to be true members 2. Or that the flesh that remains in them and the corruption thereof stupifieth their spiritual sense 3. Or that the Spirit of Christ some way or other provoked with-draweth his effectual operation from them 4. Or that they themselves are no true members but by an outward profession make a meer shew thereof Something or other is much amiss in them To prevent or redresse such hard-heartednesse these Rules are carefully to be observed 1. Let such as profess themselves to be members of the mystical body be indeed and in truth such as they profess themselves to be or else cease to profess what they are not that so there may not be expected of them that which in vain will be expected 2. Let them judge of other Professors according to the Rule of love which is to think the best and hope the best to interpret all things in the better part See § 7 9. 3. Let them take heed of grieving the Spirit of Christ Ephes. 4. 30. lest â—…e with-hold his operation and with-draw that efficacy which he manifesteth in others 4. Let them do what they can to suppress the remainder of corruption in them that it carry not too great a sway and make them neglect such duties as otherwise they should and would do 5. Let them quicken up their own spirits hereunto and in case of spiritual senslesness thus reason with their own spirit and say How is it O my Soul that thou art thus sensless Shall every member of a natural body be more sensible of the case of another member then thou art of a member of Christs body By arguments labour to convince thy soul that such a disposition is very much unbeseeming thy holy profession §. 32. Of the Resolution of Heb. 13. 3. THe Summe of this verse is A Christians Compassion at others misery Here are offered two parts The first concerneth such as are restrained The other such as are any way afflicted In the former is set down 1. The Duty to be performed 2. The Manner of performance As bound with them In setting down the Duty two things are expressed 1. The Act wherein the Duty is performed Remember 2. The Persons to whom it is to be performed Them that are in bonds In the later the Act is understood and two other points are expressed 1. The Object or Persons that are to be succoured 2. The Motive in this phrase As being your selves also in the body This may admit a literal interpretation and imply a like common condition with others Or it may admit a mysticall Interpretation and imply the near Union of the Members of Christs mysticall body together §. 33. Of the Instructions arising one of Ver. 3. I. COmpassion at others miseries is a fruit of brotherly-love This I gather from the Inference of this verse upon the first verse wherein brotherly-love is required II. Others in distresse must be remembred as well as strangers This I collect from the Apostles adding this exemplification of brotherly-love to the
1 Sam. 9. 9. He that is this day called a Prophet was before time called a Seer In like sense yesterday is put for former times as where the Lord saith yesterday my people that is of late my people or heretofore Thus yesterday is opposed to this day as where Christ is said to be the same yesterday in former times before he was exhibited in the flesh and to day now since his incarnation and for ever Heb. 13 8. That this day may have a long date is evident by the Apostles own explication thereof For where the Psalmist had said Psal. 95. 7. To day if you will hear his voice the Apostle who lived above a thousand years after him applieth this day to his own times and saith Heb. 3. 13. Exhort one another daily while it is called to day Thus we see how this day may according to the use of it in sacred Scripture be applied to a long date and particularly to the whole time of Christs manifesting himself in the flesh to be the begotten Sonne of God from the beginning of his incarnation to his Ascension into Heaven yea and to future times also by reason of the evidences which he giveth of his true Deity For he promised to send the holy Ghost to his Disciples Ioh. 16. 7. and to be with his Church alway even unto the end of the world Matth. 28. 20. The accomplishment hereof is an undeniable evidence of Christs true Deity How This day may be extended to eternity was shewed before in § 50. §. 62. Of manifesting Christs Divine Generation Quest. 3. HOw can the limitation of This day to the time of Christs Incarnation stand with Christs eternal Generation set out under this phrase I have begotten thee Answ. In Scripture matters are then said to be done when they are manifested to be done Whereas Heb. 8. 13. by bringing in a new Covenant the former is said to be made old the meaning is that it is manifested to be old But more pertinently to our present purpose Christ at the moment of his conception is said to be called the Sonne of God Luk. 1. 35. because then he began to be manifested so to be In this sense this high transcendent prophesie Unto us a childe is born unto us a Sonne is given and the government shall be upon his shoulder and his name shall be called Wonderful c. Isa. 9. 6 7. is to be taken This manifestation of Christs Divine Generation in set and certain times by visible and conspicuous evidences doth no whit cross or impeach the eternity and incomprehensibleness thereof For to declare and manifest a thing to be presupposeth that it was before it was manifested neither doth it necessarily imply any beginning of that before no more then those phrases Before the mountains were brought forth thou art God Psal. 90. 2. Before the hils I was brought forth Prov. 8 25. The full meaning therefore of the Apostle in alledging this testimony Thou art my Sonne this day have I begotten thee may for perspicuity sake be thus paraphrased as if God the Father had thus said to God the Sonne Thou and thou alone art my true proper Son not by grace or adoption but by nature and eternal generation and now I do in this last age of the world declare thee so to be by thine Incarnation Doctrine Works Resurrection from the dead and Ascension into Heaven whereby it manifestly appeareth that thou infinitely dost surpass all the Angels in Heaven §. 63. Of Solomon a Type of Christ. TO the fore-named Testimony which proveth Christ to be the begotten Sonne of God another is added to the very same purpose as these copulative particles and again import Hereby it is evident that sundry testimonies may be produced to prove the same point Rom. 5. 10. c. 1. This sheweth consent of Scripture 2. It more works as many blows knock a nail up to the head 3. Many testimonies may better clear the point and one place be a commentary to another Though this be lawfull yet a mean must be kept therein and care be taken wisely to observe when there is need of adding Testimony to Testimony See § 77. This latter Testimony is taken out of a promise made to David it is twice recorded as 2 Sam. 7. 14. 1 Chron. 17. 13. and it is repeated by David the third time 1 Chron. 22. 10. The Apostle faithfully quoteth the very words of the promise which are these I will be to him a father and he shall be to me a Son Our English makes a little difference in translating the Hebrew and the Greek For that they turn the Hebrew I will be his Father and he shall be my Sonne which is in effect the same His Father and a Father to him His Son and a Son to him are all one in sense The two originall Languages do directly answer one another In the repetition of this promise 1 Chron. 32. 10. the order is inverted for it is thus set down He shall be my Sonne and I will be his Father This inversion of words no whit at all altereth the sense but affordeth unto us this observable Instruction that The Father was not before the Sonne nor the Sonne before the Father nor in time nor in order Both coeternall both equall The Glory equall the Majesty coeternall as it is in Athanasius his Creed Therefore in one place the Father is first set down in another the Sonne For the Sonne was alwaies with the Father and alwaies in the Father With the Father by an inseparable distinction of the eternall Trinity In the Father by a divine unity of nature This is further manifest by a distinct expression of both the relatives For he contents not himself to say I will be a father to him but he addes He shall be a Son to me to shew that the Father never was without the Sonne The fore-mentioned promise as it is a promise hath immediate relation to the Son of David even to Solomon by name 1 Chron. 22. 9. and thereupon this threatning if he commit iniquity I will chasten him is added 2 Sam. 7. 14. for Christ was not subject to sin There be that say that Solomon in his sinnes might be a type of Christ as Christ is an head of a body and considered with the body as Mat. 25. 40. Act. 9. 4. 1 Cor. 12. 12. and so this threatning If he commit iniquity I will chasten him applied to Christ Or else as Christ was our Surety and took our sinnes upon him and was chastened for them But it is not necessary that all things which were in such persons as were types of Christ should be applied to Christ. Nor Solomon nor David nor Aaron as sinners in regard of their sinnes were types of Christ Though he was in all points tempted like as we are yet without sin cha 4. 14. No kinde of Persons were more proper types of Christ
that their faith might be the more strengthened thereupon The notation of the Hebrew Title translated God implieth God to be of might and power and is by some translated the strong God The Hebrew Noun is of the plurall number but the Verb annointed to which the Hebrew Title hath reference is of the singular number which intimateth a plurality of persons and unity of essence The Title God as here used in the first place may be of the vocative case as it is in the former verse and translated O God and by an Apostrophe applied to Christ for this particle even which is a note of apposition joyning two words together which have reference to one and the same thing is neither in the Hebrew nor Greek Text but inserted by our English Translators In Hebrew Greek and Latine this Title is both in the Nominative and Vocative case the very same for syllables and letters In the Nominative case it is spoken of the Father as our English sets it down In the Vocative case it is spoken to the Sonne Many of the ancient Fathers and Pater-Expositors take it in the Vocative as spoken to the Sonne It may be objected that thence it will follow that God is of God Answ. I deny not but that it will so follow and therein is nothing against the Orthodox faith For the Sonne of God is very God of very God See § 19. In regard of his divine Essence he is very God Rev. 4. 8. In regard of his distinct persons as the Sonne in relation to his Father he is of God In this respect as we may say O Sonne thy Father so O God thy God Besides the Sonne of God assumed mans nature hereby God and man became one person Thus he is God and God is his God He is God in regard of his divine nature and God is his God in regard of his humane nature yea and in regard of both natures united in one person In this latter respect as Christ is God-man God may be said to be his God three waies 1. As Christs humane nature was created of God and preserved by him like other creatures 2. As Christ is Mediatour he is deputed and sent of God Ioh. 3. 34. and he subjected himself to God and set himself to do the will of God and such works as God appointed him to do Ioh. 4. 34. 9. 4. In these respects also God is his God 3. As Christ God man was given by God to be an head to a mysticall body which is the Church Eph. 5. 22. God thereupon entred into Covenant with him in the behalf of that body Isa. 42. 6. 49. 8. Thus is he called the Messenger Mal. 3. 1. and Mediatour of the Covenant Heb. 8. 6. Now God is in an especiall manner their God with whom he doth enter into Covenant as he said unto Abraham I will establish my Covenant between me and thee c. to be a God unto thee c. Gen. 17. 7. As God made a Covenant with Abraham and his Seed so also with Christ and his Seed which are all the Elect of God even the whole Catholique Church This is the Seed mentioned Isa. 53. 10. So as by this speciall relation betwixt God and Christ God is his God in Covenant with him God also is in an especiall manner the God of the Elect through Christ. This speciall relation thy God having reference to Christ is under the Gospel Gods memoriall as under the Law this Title was The God of Abraham the God of Isaac and the God of Iacob For with them God made his Covenant and in them with their Seed Gen. 17. 7. 26. 3 4. 28. 13 14. This Title The God of Abraham Isaac and Iacob God assumed to himself Exo. 3. 15 16. and the Seed of those Patriarchs oft called on God by that title and pleaded it before him to enlarge their desires and to strengthen their faith This they did by calling to minde that relation which was betwixt God and their Fathers with whom God had made an everlasting Covenant to extend to them and their Seed Exo. 32. 11. 1 King 18. 36. 1 Chro. 29. 18. How much more may we have our desires enlarged and faith strengthned in that relation which is betwixt God and Christ and how may we pleade it and say O God of thy Sonne Iesus Christ Remember thy Covenant made with him and in him Hereupon it is that Christ saith Verily Verily I say unto you Whatsoever ye shall ask the Father in my Name he will give it you Joh. 16. 23. When the Children of Israel were in great distresse the Lord was gracious unto them and had compassion on them and respect unto them because of his Covenant with Abraham Isaac and Iacob c. 2 King 13. 23. How much more will God be gracious to us because of his Covenant with his Sonne Christ This is the truest and surest ground of Christian confidence and boldnesse in approaching to the Throne of grace The Psalmist who lived many hundred years before the Apostles having by the spirit of truth registred this relation betwixt God and the promised Messiah giveth evidence thereby that the understanding and beleeving Jews conceived that Messiah to be true God the Sonne of God and that God was the God of that Messiah in speciall and by vertue thereof the God of Abraham Isaac and Iacob Exod. 4. 5. The Lord God of Israel Exod. 5. 1. The Lord God of the Hebrews Exod. 9. 1. The God of the Iews Rom. 3. 29. The God of Ieshurun Deut. 33. 26. The Lord of Eliah 2 Kin. 2. 14. The God of Daniel Dan. 6. 26. The God of Shadrach Meshech and Abednego Dan. 3. 28. Gentiles Rom. 3. 29. My God Exod. 15. 2. Our God Ex. 5. 8. Thy God Deut. 10. 14. Your God Gen. 43. 23. His God Exo. 32. 11. Their God Gen. 17. 8. All these and other speciall relations to God do give evidence of Gods singular respect to those who are in Covenant with him and whose God he is In reference hereunto they are called Gods peculium a peculiar treasure unto him his proper stock or flock Exo. 9. 15. Mal. 3. 17. They are also called a peculiar people 1 Pet. 2. 9. All this ariseth from that speciall relation which Christ hath to God that God is his God Ye are Christs and Christ is Gods saith the Apostle 1 Cor. 7. 21. Hereupon it was that Christ said I ascend to my Father and your Father and to my God and your God Joh. 20. 17. §. 119. Of Gods annointing his Sonne GOD who was in speciall the God of his Sonne is here said to have annointed him This is metaphorically spoken in reference to an ancient continued inaugurating and setling of Kings in their Kingdom which was by annointing them or powring oyl upon their heads As Saul 1 Sam. 10. 1. David three times first by
the God-head into flesh but by taking of the manhood into God so as he remained in his divine nature when he was incarnate the very same that he was before without any addition diminution or alteration Of other Objections answered See Chap. 6. v. 17. § 136. §. 143. Of Christs everlastingnesse THE last phrase whereby Christs immutability is set out is this Thy years shall not fail Years are not properly applied to the Lord For eternity admits no distinction of times as things temporary do 2 Pet. 3. 8. The holy Ghost doth herein speak of the Lord as we mortall creatures use to speak one of another for the continuance of temporary things which have a beginning and shall have an end are distinguished by howrs daies weeks moneths and years The longest ordinary distinction of times is a year That continuance which exceedeth that date useth to be set forth by multiplying years as two years ten years an hundred years a thousand years and so forward The fewer of these distinctions that any passe over the shorter their continuance is The more they passe over the longer is their continuance If still they continue year after year and that without date or end so as still their years are continued and cease not they are counted everlasting their years fail not In this respect that we might the better discern the continuance of the Lord years are attributed to him as Iob 10. 5. Are thy years as the daies of man Are they so short or have they an end as mans daies Can the number of his years be searched out Job 36. 26. They are without number and cannot be found out His years are throughout all generations Psa. 102. 24. They ever continue In this respect the Psalmist saith to the Lord From everlasting to everlasting thou art God Psal. 90. 2. Fitly therefore is this phrase shall not fail added to the years which are spoken of the Lord. The Hebrew word Psa. 102. 27. is diversly taken 1. Is signifies the perfecting of a thing as when the bud of a flower is grown to the maturity thereof it is said to be perfect Isa. 18. 5. The perfection of Gods Law is set out by an Adjective derived from this root Psa. 19. 7. 2. The finishing of a thing and that in a fair manner is expressed by this word thus the work of Solomons pillars are said to be finished 1 King 7. 22. 3. Consuming and destroying a thing is declared by the same word thus the rebellious people in the wildernesse are said to be consumed in that they were destroyed Deut. 26. It is in this testimony used in the middle sense for ending and finishing a thing and being negatively used it implieth that the years of the Lord shall never be finished nor have any end Thus they shew him to be everlasting He shall for ever continue as he is The Greek word here used by the Apostle intendeth as much as the Hebrew doth It is applied to the expiring of a mans life Luk. 16. 9. when you fail that is when you cease to be in this world when you depart or die Christ expresseth the perseverance of faith by such a negative phrase as is in this Text thus that thy faith fail not Luk. 22. 32. §. 144. Of Christs everlasting continuance as he is Mediator AS by way of resemblance this description of everlastingnesse Thy years shall not fail may be applied to the deity of Christ so most properly to his humane nature to his Mediatorship as he was God-man To all his offices to the merit virtue and efficacy of all that he did and endured for mans redemption to his mysticall body and to the gifts and graces which he bestoweth on his members 1. In regard of his humane nature his years shall not fail in that being raised from the dead he dieth no more Rom. 6. 9. He continueth ever He ever-liveth Heb. 7. 24 25. 2. As Mediatour he is said to live ever to make intercession for us Heb. 7. 25. 3. As King he shall reign for ever and there shall be no end of his Kingdom Luk. 1. 33. 4. He is a Priest for ever Psa. 110. 4. 5. In respect to his Propheticall Office he is stiled an everlasting light to instruct and direct his people Isa. 60. 19 20. 6. In regard of the merit and vertue of what he did and suffered He is the same for ever Heb. 13. 8. 7. His gifts are without repentance Rom. 11. 29. They are such as he never repenteth the giving of them and thereupon he never takes them away As for such Apostates as have clean put them away they never had any true sound sanctifying saving grace 1 Ioh. 2. 19. 8. That body whereof he is the head must also continue for ever If the years of the head shall not fail can the years of the body fail On this ground it is that the gates of hell shall not prevail against the Church Mat. 16. 18. §. 145. Of the uses of Christs Immutability THE eternall and everlasting Immutability of Christ our Redeemer and Saviour is many waies of singular use 1. It demonstrateth Christ to be true God Mal. 3. 6. 2. It distinguisheth him from all creatures as here in this Text from Idols especially Isa. 41. 4. 44. 6. 3. It strengthneth our faith in all his divine properties promises and former works Psa. 44. 1 2. 90. 1 2. Gen. 32. 10 11 12. Heb. 13. 5 6. 4. It instructeth us in an especiall use of Gods former dealings with men which is in like good courses to expect like blessings and in like evil courses to expect like judgements For the Lord is ever the same and ever of the same minde what in former times was right in his eyes and acceptable unto him is so still Rom. 4. 23 24. What formerly offended him and provoked his wrath still so doth 1 Cor. 10. 5 6. c. 5. It assureth us of his continuall and perpetuall care of his Church Mat. 28. 20. yea and of the Churches perpetual continuance Mat. 16. 18. 6. It encourageth us against all attempts of enemies present and to come Psa. 110. 1. Rev. 2. 10. 7. It teacheth us to do what in us lieth for perpetuating his praise and for this end both to set forth his praise our selves all our daies Psal. 104. 33. and also to teach our posterity so to do Psa. 78. 5 6. 8. It directeth us how to be like to Christ namely in constancy and unchangeablenesse in our lawfull promises oaths vows and covenants Neh. 5. 12 13. Psalm 15. 4. Eccl. 5. 4. Ier. 34. 10 18. and in our warrantable enterprises 1 Cor. 15. 58. 9. It admonisheth us to submit our selves to the Lords ordering Providence all our strivings against the same cannot alter this purpose 1 Sam. 3. 18. 10. It establisheth such as have evidence of their election and calling against all Satans assaults and fears arising from our
heirs of salvation or as it is in the Greek who shall inherit salvation so as they are set out by that estate whereunto they were ordained and by the right which they have thereunto Salvation is that whereunto they are ordained and their right is a right of Inheritance §. 159. Of Salvation THE word here translated Salvation is frequently used in the New Testament I finde it three times put for temporal preservation or deliverance as Act. 7. 25. where this phrase give salvation is thus translated according to the true meaning deliver and Act. 27. 34. where the same word is turned health and Heb. 11. 7. where this phrase to the salvation is thus expounded to the saving The Hebrew word which the LXX use to interpret by the word in this Text translated salvation sets out for the most part some temporary preservation or deliverance But in the New Testament it sets out except the three fore mentioned places the eternall salvation of the soul and that as it is begun and helped on in this world Luk. 19. 9. 2 Cor. 16. 2. or perfited in the world to come 1 Pet. 1. 5 9. There is another Greek word derived from the same root and translated salvation four times used in the New Testament namely Luk. 2. 30. 3. 6. Act. 28. 28. Eph. 6. 17. But for the most part put metonymically for the authour and procurer of Salvation The Lord Jesus Christ. The primary root from whence all the Greek words are derived which signifie not only safe exempt and free from all evil danger and fear but also entire and perfect So as it setteth out both the privative part of blessednesse full freedome from sin Satan death hell and all fears and also the positive part thereof integrity and perfection of soul and body and of all gifts and graces appertaining to them and withall immortality agility beauty and other excellencies even of the body Phil. 3. 21. By the salvation here mentioned is meant that blessed and glorious estate which is in heaven reservd for the whole mysticall body of Christ. Well may that estate be called salvation in that all that have attained or shall attain thereunto are delivered out of all dangers freed from all enemies and set safe and secure from all manner of evil Into heaven where that rest safety security and salvation is enjoyed no devil no evil instrument can enter to disturb the same There shall God wipe away all tears from their eyes and there shall be no more death neither sorrow nor crying neither shall there be any more pain Rev. 21. 4. All contentment agreement tranquillity unanimity joy pleasure and what can be desired shall be there everlastingly enjoyed There shall be a continuall communion with glorious Angels glorified Saints yea with Christ the head and husband of his Church and with God himself whom we shall in his glory so farre behold as our nature is capable of beholding such glory This beatifical vision will not only fill our heads with admiration but our hearts also with joy and delight These are the things which eye hath not seen nor ear heard neither have entred into the heart of man 1 Cor. 2. 9. §. 160. Of our right to salvation by Inheritance THe right which Saints have to salvation is thus expressed Who shall inherite so as the right is by inheritance The Greek word that signifieth to inherite is compounded of a Noun that signifieth a lot or portion and a Verb to give distribute or set apart For an Inheritance is a lot or portion given and set apart for one most properly such a portion as a Father sets apart for his Sons to possesse and enjoy Iosh. 17. 14. 1 King 21. 3. Of all Titles an inheritance useth to be the surest and that which hath no date See v. 2. § 17. In this respect this metaphor of inheriting is applied to eternall life Mat. 19. 23. To a Kingdom Mat. 25. 34. To the Promises namely to those blessed things in heaven which are promised Heb. 6. 12. and to all things namely all the joys of heaven Rev. 21. 7. Salvation is also called an Inheritance Act. 20. 32. Eph. 1. 14 18. Col. 3. 24. 1 Pet. 1. 4. And they to whom salvation belongs are called heirs Gal. 3. 29. Tit. 3. 7. Iam. 2. 5. This right of Inheritance is the best right that any can have The ground of it is the good-will grace and favour of a Father Luk. 12 32. and that from all eternity Mat. 25. 34. The Persons to whom it belongs are children of God Rom. 8. 17. Such as are begotten again 1 Pet. 1. 3 4. and adopted Rom. 8. 15 17. and united to Christ Ioh. 17. 21. The time of enjoying that Inheritance is everlasting Heb. 9. 15. 1 Pet. 1. 4. Herein lieth a difference between Leases which have a date and Inheritances which have no date The quality of this Inheritance is incorruptible and undefiled §. 161. Of the time and certainty of inheriting Salvation THE fruition of the aforesaid priviledge is expressed in the future tense Shall inherit Saints are while here they live heirs They have a right to salvation so soon as they are regenerate The first-born is an heir while he is a childe before he come to possesse the Inheritance Gal. 4. 1 5 7. We are therefore said to be begotten again to this Inheritance 1 Pet. 1. 3 4. And it is said to Saints ye shall receive the reward of the Inheritance Col. 3. 24. namely when this life is ended For the soul when it leaves the body presently enjoys the Inheritance The Apostle intendeth the spirits of Saints where in the time present he saith They inherit the Promises Heb. 6. 12. And at the resurrection both body and soul shall enjoy the same for to such as are raised and have their bodies and souls united will the great God say Inherit the Kingdom Mat. 25. 34. Though the possession of this Inheritance be to come while the heirs thereof here live yet is it sure and certain What Title so sure among men as an Inheritance Much more sure is this Inheritance of salvation then any earthly Inheritance can be For 1. It is prepared for us from the foundation of the world Mat. 25. 34. 2. It is purchased by the greatest price that can be the precious bloud of the Son of God Eph. 1. 14. 1 Pet. 1. 19. 3. It is ratified by the greatest assurance that can be the death of him that gives it Heb. 9. 14. 4. It is sealed up unto us by that holy Spirit of promise which is the earnest of our Inheritance Eph. 1. 13 14. 5. Gods promise is engaged for it therefore they who possesse it are said to inherite the Promises Heb. 6. 12. 6. The Faith of Beleevers addeth another seal thereto Ioh. 3. 33. 7. It is reserved in heaven for us 1 Pet. 1. 4. In heaven
hath the supream and absolute power to confer jurisdiction upon any or to withhold it from any and that is God For this relative HE hath reference to him that is mentioned in the verse immediatly going before thus God bearing witness The argument may be thus framed He to whom God hath put in subjection the world to come is more excellent then they to whom he hath not put it in subjection But God hath put the world to come in subjection to Christ and not to Angels Therefore Christ is more excellent then Angels The later part of the assumption is in this verse The former part in the verses following §. 41. Of the world to come THe word translated world properly signifieth a place inhabited For it is derived from a Nown that signifieth an house or habitation and from a Verb that signifieth to dwell or inhabit it is another word then that which was used chap. 1. v. 2. and translated worlds For that word hath reference to the time wherein all things were made and continue See chap. 1. § 18. but this hath reference to the place wherein men dwel It is the same word that is used chap. 1. § 66. But it is here used in another sense There it was put for the earth but here it is metonymically put for inhabitants not in earth only but in heaven also And in reference to earth by a Synecdoche the better part of inhabitants thereon are meant namely Saints Psal. 37. 11. Matth. 5. 5. In this sense another word translated world is also used 2 Cor. 5. 19. The world then in this place is put for the Church which compriseth under it the whole number of Gods Elect called or to be called In this sense it is also called the Kingdom of God Matth. 6. 33. The Kingdom of his Son Col. 1. 13. The Kingdom of heaven Matth. 3. 3. That this word world is in this place so used is evident by this epethete to come added thereto For this world is to be considered either in the inchoation and progress thereof or in the consummation and perfection of it In the former respect it is stiled the world to come in reference to the Saints that lived before Christ was exhibited in the flesh and longed to see this world Matth. 13. 17. Iohn 8. 56. 1 Pet. 1. 10 11. Thus Iohn the Baptist after he was born and exercised his ministry is said to be Elias to come Matth. 11. 14. in reference to a former Prophesie Mal. 4. 5. In the â—…atter respect this world is said to come in reference to such Saints as have grace begun in them but cannot have it perfected till this life be ended So as in regard of the perfection both of particular members and also of the whole mysticall body this world even now since Christ exhibited is truly said to come Thus is this title to come oft used as Matth. 12. 32. Eph. 1. 21. In like respects all things under the Gospel are said to become new 2 Cor. 5. 17. §. 42. Of appropriating the world to come to the later times COnsidering that the Saints who lived before Christ was exhibited were members of the true Church and mysticall body of Christ this Question may be moved How in reference to them the world is said to come Answ. Many things in case of difference betwixt the time of the Law and Gospel are to be taken comparatively and that as in other cases so in this particular 1. Christ under the Law was in so many types and shadows typified out unto Saints then living as they could not so fully and clearly discern him as now we do 2. Their faith in the Messiah was grounded on promises of him to come but our faith is setled on Christ actually exhibited He is now in his humane nature really setled on his throne and in that respect this world that was then to come is more fully made subject to him 3. In regard of the number of those that under the Gospel are made subject to Christ the Christian Church may be counted a world and that in comparison of the number of those that were under the Law For they made but a small Nation §. 43. Of being put in Subjection THis phrase put in subjection is the interpretation of one Greek word but a compound one which properly signifieth to put under The simple Verb signifieth to appoint place or set in order It is used to set out Gods ordaining persons to life as many as were ordained to eternall life beleeved Acts 13. 48. and mens determining matters Acts 15. 2. and appointing place and times Matth. 28. 16. Acts 28. 23. The Preposition with which the word is compound signifieth under Answerably it is translated put under We see not yet all things put under him v. 8. Now they who are by him that hath authority put under another are brought to be in subjection to him It is therefore in this sense applied to subjects and servants 1 Pet. 2. 13 18. To wives 1 Pet. 3. 1. To children Luke 2. 51. To the Church Eph. 5. 24. It here importeth two things 1. Soveraignty and authority on Gods part who is here said to put under This is exemplified v. 8. Thus may such as are most unwilling to be brought under be put in subjection as the devils themselves Luke 10. 17 20. 2. Duty on the Churches part in a willing submitting of it self to Christ. In this respect wives are charged to submit themselves to their own husbands as the Church is subject unto Christ Eph. 5. 22 24. In both these respects are the good Angels subject unto Christ 1 Pet. 3. 23. â—… §. 44. Of the subjection denied to Angels THis honour to have the Church put into subjection to them is expresly denied to Angels so saith this Text He hath not put in subjection unto Angels the world to come That honour which God the most high supream Soveraign over all vouchsafeth not to a creature is denied to him he hath no right to it Were it meet that he should have it the wise God would bestow it on him Angels are of creatures the most Excellent Of the Excellency of Angels See chap. 1. § 40 85. yet this world to come consisting of such inhabitants as are mystically so united to Christ as they make one Body with him which Body is called Christ 1 Cor. 12. 12. are too excellent to be put in subjection to any but Christ who is the true and only Head of the Church Though Angels be more excellent then any children of men singly and simply considered in themselves yet children of men as they are united to Christ and make one Body with him are farre more excellent then all the Angels It is therefore very incongruous that they who are the more excellent should be put in subjection to those who are less excellent yea to those who are appointed
remains therefore that the man here spoken of is more then man even the man Iesus Christ who is God-man Yet I will not deny but that the whole mysticall body of Iesus Christ may be here included namely all that by faith are united unto Christ for all they together with their head have this title Christ given unto them 1 Cor. 12. 12. In this respect the dignities belonging unto Christ as the head of that body appertain also to the body of Christ. Hence it is that all things are said to be theirs because they are Christs 1 Cor. 3. 22 23. and they are said to be quickened together with Christ and raised up together and made to sit together in heavenly places in Christ Iesus Ephes. 2. 5 6. They are also heirs of God and joint-heirs with Christ Rom. 8. 17. §. 54. Of these Titles Man Sonne of Man THe Person here spoken of is set forth by two Titles Man Sonne of Man The first of these Titles in Hebrew signifieth a mortal miserable man It cometh from a verb that importeth a desperate case It is oft translated desperate as desperate sorrow Isa. 17. 11. and incurable sorrow Ier. 30. 15. This word is used where the Psalmist saith Put them in fear O Lord that the Nations may know themselves to be but Men Psal. 9. 20. that is weak mortall miserable Of this title Man in another sense See my Sermon on 2 Chron. 8. 9. Of the Dignity of Chivalry § 3. The other Title Sonne of Man is added as a diminution For Man in the second place is Adam Adam was the proper name given to the first man the father of us all and that by reason of the red earth out of which he was made Gen. 2. 7. After mans fall it became a common name to all his posterity by reason of that mortality which seized on them all whereby they came to return to that out of which they were made according to this doom Dust thou art and to dust shalt thou return Gen. 3. 19. Thus this title Adam sets out the common frail condition of mankinde So doth the Greek word here used according to the notation of it It signifieth one that looks upward Being succourlesse in himself he looks up for help elswhere as 2 Chron. 20. 12. In this respect Bildad stileth him a worm Job 25. 6. This word Sonne annexed unto man Sonne of man adds a further diminution and implieth somewhat lesse than a mean man This particle SONNE prefixed Sonne of man doth further shew that he was born of man and that he did not as some Hereticks have imagined bring his body from heaven See more of this title in my Treatise of the sinne against the holy Ghost § 11. The meannesse of Christs estate here in this world is thus further described by a Prophet His visage was marred more than any man and his form more then the sonnes of men Isa. 52. 14. Yea Christ himself is brought in thus speaking of himself I am a worm and no man Psal. 22. 6. To add more emphasis to his low degree those titles are interrogatively thus expressed What is man the sonne of man Hereby two things are intended 1. The nothingnesse of that man in himself to deserve any thing at Gods hand This must be taken of the humane nature of Christ and that abstracted from the divine nature not of his person in which the two natures were united or else it must be taken of the mysticall body of Christ here warfaring on earth consisting of weak unworthy children of men 2. The freenesse of Gods grace and riches of his mercy that was extended to such a mean weak unworthy one This cannot but cause much admiration and that admiration is couched under the interrogation What is man If the effects of Gods kindness to man which follow in the testimony be duly observed we shall finde it to be a matter of more then ordinary admiration It was a matter farre less then this which made Iob with a like expostulatory admiration to say unto God What is man that thou shouldest magnifie him and that thou shouldest set thine heart upon him Job 7. 17. §. 55. Of Gods being mindfull of man THat wherein God manifested his free grace and rich mercy to man is expressed under these two words mindfull visit Both these words have reference to God as is evident by this Apostrophe Thâ—… art mindfull The Psalmist begins the Psalm with an Apostrophe to God thus O Lord our Lord and continueth the same to the end of the Psalm â—…o as he must needs here be taken in this verse to direct his speech unto God This Apostrophe doth also amplifie the grace here intended namely that so great an one as the Lord should be so gracious unto so mean a man as is here described Both the Hebrew and the Greek word translated mindfull do signifie to remember The Hebrew word is so translated Psal. 9. 12. He remembreth them and the Greek word Luk. 1. 72. to remember his holy Covenant To remember importeth two things 1. To hold fast what is once known 2. To call to minde what is forgotten Of these two acts of memory See Chap. 13. § 12. 24. This act of remembring is applied not to man only but to God also To God it is most properly applied in the former signification For God ever fast holds in memory and never forgets what he once knowes known unto God are all his works from the beginning of the world Acts 15. 18. Yea also in the latter signification that act of remembring is attributed unto God as where it is said Did not the Lord remember them and came it not into his minde Jer. 44. 21. The latter phrase sheweth that the act of remembring attributed to God in the former clause is meant of calling to minde what was formerly known Iob oft calleth on God to remember him in this sense Iob 7. 7. 10. 9. 14. 13. In this respect God is said to have Remembrancers Isa. 62. 6. to whom he thus saith Put me in remembrance Isa. 43. 26. and to this end he is said to have a book of remembrance Mal. 3. 17. But surely these things cannot properly be spoken of God they are to be taken tropically by way of resemblance after the manner of man There is also a third act that is comprised under this word to remember which is seriously to think on and consider such and such a person or case Thus is the foresaid Hebrew word translated Neh. 5. 19. Think upon me my God So Gen. 40. 14. Think on me To apply all to the point in hand God never forgat the man here spoken of but still held him in minde and memory and though by extremity of misery and long lying therein God might seem to have forgotten him as the Church complaineth Lam. 5. 20. yet by affording seasonable succour God
a season Luk. 4. 13. This phrase for a season implieth that Satan afterwards set upon him again And this phrase The Prince of the world cometh Joh. 14. 30. being spoken a little before the time of Christs death further sheweth that the devil set upon him again These temptations of Satan were no small sufferings Christ was also tempted by men and those both adversaries and friends The Pharisees and Sadduces and others like them among the Jews oft tempted him as Matth. 16. 1. 19. 3. 22. 18. Ioh. 8. 6. His Disciples also tempted him as Peter Matth. 16. 22. and Iames and Iohn Mar. 10. 35. and Thomas Joh. 20. 25 27. These temptations from his Disciples especially could not but much trouble him witnesse the sharp rebuke that he gave to Peter Matth. 16. 23. Yea the temptations of his adversaries the Jews stirred up anger in him and grieved him much Mark 3. 5. 8. 12. Finally Christ was tried and proved and in that respect tempted by God himself as by the Spirit of God when he was led up of the Spirit into the wildernesse to be tempted of the devill Matth. 4. 1. And by the Father who so withdrew his assistance and comfort from him as forced him to cry out and say My God my God why hast thou forsaken me Matth. 27. 46. Afflictions inflicted on him were very many For order and distinction sake they may be considered in his non-age man-age and time of death In his non-age these may be accounted sufferings 1. His mean birth in the stable of an Inne where he was laid in a manger Luk. 2. 7. 2. His flight in the night time into Aegypt upon Herods persecution This was aggravated by the slaughter of all the Infants in Bethlem and in all the coasts thereof Matth. 2. 14 15 16. 3. His Parents offence at his abode in Ierusalem Luk. 2. 49. What afflictions he endured all the time of his private life who knoweth In his man-age his afflictions were greater as manifold persecutions and that with a purpose to have destroyed him Thus was he persecuted by his own Countrymen Luk. 4. 29. and by the common sort Ioh. 8. 59. The Rulers Priests Pharisees sent Officers to take him Ioh. 7. 32. Herod threatned his life Luk. 13. 31. By reason of these persecutions he was forced sometimes to passe thorow the middest of them so as they could not discern it Luk. 4. 30 Ioh. 8. 59. Sometimes he hid himself Ioh. 12. 36. Sometime he fled from country to country and from town to town as Ioh. 4. 3 4. From Iudea to Samaria and thorow it to Galilee From Nazaret to Capernaum Luk. 3. 31. From Hierusalem to the place beyond Iordan Joh. 10. 40. His greatest afflictions were about the time of his death when the hower of his adversaries and power of darknesse was come Luk. 22. 13. These may be drawn to two heads Outward in body Inward in soul. of these See § 76. §. 97. Of Christ made perfect by sufferings CHrist by his sufferings is said to be made perfect The Greek word according to the notation of it signifieth to finish or accomplish a thing to put an end unto it or to perfect it The Greek Noun whence this Verb is derived signififieth an end Chap. 3. 6. For that which is brought to an end so as there is no further proceeding therein is said to be perfected and that is accounted to be made perfect which is fully and absolutely done so as nothing needeth to be added thereto Hence the Adjective translated perfect Matth. 5. 48. and the Substantive translated perfection Heb. 6. 1. Luk. 1. 45. This word is variously translated As 1. To finish a thing Ioh. 4. 34. Acts 20. 24. 2. To fulfill what was foretold Ioh. 19. 28. 3. To make perfect Heb. 10. 1 14. 12. 23. 4. To consecrate Heb. 2. 28. that is to set apart to an holy use and that with speciall solemnity The Greek Septuagint do use this word in this sense Exod. 29 9 22 26 29 33. The Greek Fathers do apply this word to initiating persons by baptisme whereby they were solemnly consecrated and brought into the Church 5. To die and that as a sacrifice offered up to God Luk. 13. 32. In this sense Greek Fathers apply this word to martyrdom Not unfitly in every of those senses may it here to taken at least every of those acceptions give great light to that which is here spoken of Christ. For 1. Christ by his sufferings finished that work and satisfaction which was on earth to be done Therefore on the crosse he said It is finished Joh. 19. 30. 2. By his sufferings were sundry Prophecies fulfilled Luk 24. 25 26 27 45 46. 3. By his sufferings Christ was made a full and perfect redeemer Heb. 7. 26. Nothing needed more to be added thereunto 4. By his sufferings Christ was solemnly consecrated to be our everlasting high-Priest Heb. 7. 28. 5. By his sufferings to death Christ was made an offering for all sinnes even a true reall propitiatory sacrifice Heb. 10. 10. The scope of the Apostle in this place is to remove that scandall of Christs sufferings whereat both Jews and Gentiles stumbled For this end he here sheweth that Christs sufferings turned more to his glory and ignominy They were honourable ensignes and solemn rites of advancing him to glory For by his sufferings he vanquished all his and our enemies he gloriously triumphed over them all he satisfied the justice of God and pacified his wrath 〈◊〉 reconciled God and man and merited remission of sinnes and eternall salvation Yea by his suffering he became a pattern and guide to us and made the way of suffering passible for us to follow him therein so as we may thereupon passe iâ—… thorow more easily Though Christ were ever perfect in himself yet for bringing us to glory muâ—… was wanting till he had finished his sufferings but thereby all that wanted was supplied and he made perfect Wherefore glorious things are spoken of the crosse 〈◊〉 Christ as 1 Cor. 1. 18. Gal. 6. 14. Eph. 2. 16. Col. 1. 20. 2. 14 15. Who now that duly considereth the end of God in suffering his Sonne to suffâ—… what he did will be ashamed of the crosse of Christ It becomes us rather to glory therein as the Apostle did Gal. 6. 14. Great reason there is that we should so do for in Christ humiliation consisteâ—… our exaltation in his crosse our crown in his ignominy our glory in his deatâ—… our life That we may thus do we must behold Christs sufferings not with the eye 〈◊〉 flesh but of faith Jews and Gentiles beholding Christ with no other eye then the eye of flesh dispised him by reason of his sufferings for flesh can see nothiâ—… therein but folly basenesse ignominy contempt But faith beholds wisdom victory triumph glory and all happinesse As this affords matter of glorying
same and so followed him as he presented them with himself to his Father This was the wonder and thereupon it might well be said Behold O that Ministers and people would so carry themselves as in this respect to be as signs and wonders and all to say of them Behold When all flesh was corrupt before God Noah remained upright Gen. 6. 9 c. Ioshua professeth that though all Israel should serve other gods he and his house would serve the Lord Iosh. 24. 15. Though Elijah knew none to remain faithfull with the Lord but himself yet he remained very zealous for the Lord 1 King 19. 10. When many that followed Christ departed from him the twelve Disciples abode with him Ioh. 6. 68. These and others like to them have been willing to make themselves signs and wonders in all ages by cleaving close to Christ. This is a point of triall whereby our faithfulnesse may be proved If we shrink from Christ for the world as Demas did 2 Tim. 4. 10. or for persecution aâ—… they who are resembled to the stony ground Matth. 13. 21. or because the doctrine of the Gospel seemeth hard and harsh as the Capernaitans did Ioh. 6. 66. or for any other bye respect we have not that courage and confidence as may cause others to say of us Behold §. 125. Of Christs going with those whom he lead to God THis Pronown of the first person I hath respect to the Sonne of God who very elegantly by a double rhetoricall figure is here brought in speaking to his Father and that by way of rejoyeing for the good successe of his Ministry Behold I and the children c. As if he had said Here am I O Father whom thou didst send out of thine own bosome from heaven to earth to gather thine Elect out of the world I have done that for which thou sentest me Behold here am I and they This is a speech of much confidence arising from his faithfulnesse crowned with good successe This made him with much cheerfulnesse present himself to God Thus did the two faithfull servants cheerfully appear before their Lord to give up their account Faithfull servants may be assured of the Lords gracious approbation and bountifull remuneration But on the other side slothfulnesse and unprofitablenesse makes servants afraid to appear before their Lord See all these exemplified Matth. 25. 20 c. What an encouragement is this for Ministers of Gods Word and other servants of the Lord to improve to the best advantage they can the talent which the Lord hath committed to them that with confidence they may say to God Behold I. Of Christs faithfulnesse see more on Chap. 3. 2. This expresse mention of himself Behold I sheweth that he would not send otherâ—… to God without himself Herein he shews himself to be that good Shepheard that goeth before his sheep Joh. 10. 4. In this respect he is stiled the Captain of their salvation v. 10. See § 95. He would not leave them till he had presented them to his Father to be setled iâ—… that inheritance which he had purchased for them This is a worthy pattern for all that have a charge committed to them to abide with them to be an example unto them not to leave them or send them away to the work of God themselves alone but to go with them and hold out with them so as every one that hath such a Charge may say as our Head here doth Behold I. In doing this we shall save our selves as well as others 1 Tim. 4. 16. The Apostle had an especiall care hereof as appeareth by this his profession I keep under my body and bring it into subjection left that by any means when I have preached to others I my self should be a cast-away 1 Cor. 9. 27. What a miserable thing is it for Ministers to be like them who built the Ark wherein Noah and his family were preserved but they themselves perished To prevent this in preaching to others we must preach to our selves from our own hearts to our own hearts For in exercising our Ministry we sustain a double person one of a Preacher another of an hearer They who so do in their approaching to God will say Behold I. Of inciting our selves to that whereunto we stirre up others See § 4. §. 126. Of Christs bringing others to God THe Lord Christ thought it not enough to present himself to his Father but he brings others also whom he joyns with himself by this copulative AND. Thus in that powerfull prayer which at his going out of the world he made to his Father for himself he joyns those whom his Father had given unto him and saith I pray for them which thou hast given me for they are thine Neither pray I for these alone meaning his Disciples but for them also which shall beleeve on me through their word c. Ioh. 17. 9 20. For their sake Christ came into the world For their sake he sanctified himself Joh. 17. 19. For their sakes he became poor 2 Cor. 8. 9. For their sakes he did and endured what he did and endured See § 83. Herein Christ manifested his zeal of Gods glory for the more were brought to God the more glory redounded to God and also his good respect to others for it was a singular benefit an high honour to be by and with Christ presented to God He thus makes them partakers of his own glory Iohn 14. 3. 17. 21 c. They whose hearts are inflamed with a zeal of Gods glory and filled with love of their brethren will be like minded they will endeavour to lead on others with them in such courses as may bring them to God Such a Magistrate will say Behold I AND my subjects Such a Minister Behold I AND my people Such a Father Behold I AND my children Such a Master Behold I AND my servants Such a Tutor Behold I AND my pupils So others that have Charge Such as they honour God and do good unto others so they do much promote their own glory For they that be wise shall shine as the brightnesse of the firmament and they that turn many to righteousnesse as the starres for ever and ever Dan. 12. 3. Of inciting others to go along with us in duty see The Saints Sacrifice on Psal. 116. 19. § 120. §. 127. Of the efficacy of Preaching the Gospel THis bringing of others to God is here brought in as an effect of Christs Propheticall Office and manifesteth the efficacy of the Gospel whereby all that belong to God are brought in to him Though by nature they be dead in sinne yet the sound of Christs mighty voice pierceth into their ears and heart Hereupon saith Christ The dead shall hear the voice of the Son of God and they that hear shall live Joh. 5. 25. We have an evidence hereof in Christs Ministry while he lived on earth For saith he to his Father of his Disciples While I was
Israelites who having tasted of Manna lusted after the fish cucumbers melons leeks 〈◊〉 and garlick that they had in Egypt and said Let us return into Egypt Numb 11. 5. 14. 4. Such are all they as are not truly regenerate but remain in their naturall estate though they professe the faith 3. It is an incitation unto those to whom this kinde of power is made known to be more watchfull against Satan more manfull in resisting him and the better prepared against his assaults Hereof see more in the whole Armour of God on Eph. 6. 1â—… Treat 1. part 3. § 2 c. 4. It warneth all of all sorts to renounce the devil and all his works to come oâ—… of his Babel to come into and abide in the glorious liberty of the Sonnes of God which Christ hath purchased for us and to renounce Satans service As the devil hath the power of death so Christ hath the power of life Iohn 6. 39 40. 5. It amplifieth both the glory and also the benefit of that conquest which Christ hath gotten over him that hath the power of death The glory of that victory appeareth herein that he hath overcome so potent an enemy as had the power of death The benefit thereof herein appears that he hath overcome so malicious and mischievous an enemy as exercised his power by all manner of death Hence ariseth the ground of this holy insultation O death where is thy sting 1 Cor. 15. 55. He who had the power of death being destroyed death now can have no more power over them that are redeemed by Christ. Hereof see more § 148. §. 144. Of Christ overcoming the Devil by death THe means whereby Christ overcame him that had the power of death is expresly said to be death To atchieve this great and glorious victory against so mighty and mischievous an enemy Christ did not assemble troops of Angels as he could have done Matth. 26. 53. and as he did Rev. 12. 7. in another case nor did he aray himself with majesty and terrour as Exod. 19. 16 c. but he did it by taking part of weak flesh and blood and therein humbling himself to death In this respect the Apostle saith that Christ having spoiled Principalities and powers made a shew of them openly triumphing over them in the Crosse meaning thereby his death The Apostle there resembleth the Crosse of Christ to a trophe whereon the spoyls of enemies were â—…nged Of old Conquerours were wont to hang the armour and weapons of enemies vanquished on the walls of forts and towers To this purpose may be applied that which Christ thus saith of himself If I be lifted up from the earth I will draw all men unto me Joh. 12. 32. Hereby he signifieth both the kind of his death and also the power thereof The kind under this phrase lifted up namely upon the Crosse the power under this I will draw all men unto me shewing thereby that he would rescue them from Satan to himself Christ by his death offered himself up a sacrifice whereby such a price was paid for our sinnes as satified Gods justice pacified his wrath removed the curse of the Law and so spoiled Satan of all his power wrested his weapons out of his hands set free those whom he held captive and brought him himself into captivity Thus was he as a Bee that had lost her sting which might buz and make a noise but could not sting Christ also by his death hath clean altered the original nature of our death which was a pastage from this world into Satans prison even into hell it self where his vassals are tormented but now it is made a passage into Heaven where he hath nothing at all to do so as thereby beleevers are clean out of his clutches so as he cannot so much as assault them This being done by Christs death thereby is the devil spoiled of his power This God thus ordered 1. To accomplish that ancient promise to the seed of the woman which was Christ and threatning against the Serpent which was the devil Gen. 3. 15. It shall bruise thy head that is Christ should utterly vanquish the devil The means whereby that should be accomplished was this Thou shalt bruise his heel Gen. 3. 15. By the heel is meant Christs mortall body which was bruised by death 2. To deliver man by satisfying justice Had the devil been by an almighty power vanquished justice had not thereby been satisfied 3. To magnifie the power of the conquest the more for divine power is made perfect in weaknesse 1 Cor. 12. 9. 4. To bring the greater ignominy and shame upon the devil for what greater ignominy then for an enemy to be vanquished in his own Kingdom and that with his own weapon The strongest and sharpest weapon that Satan had was death and by it he did most hurt Christ deale in this case as Benaiah did with an Egyptian he plucked the spear out of his hand and slew him with his own spear 2 Sam. 23. 21. 5. To take away the ignominy of the Crosse of Christ Jews Pagans and all Infidels scoff at our crucified God but this glorious victory which Christ by his death obtained on the Crosse sheweth that it is a matter of much glory and much rejoycing The Apostle apprehended so much hereof as comparatively he would glory in nothing saving the Crosse of our Lord Iesus Christ Gal. 6. 14. 6. To put a difference betwixt Christs death and the death of all others even of the best of men The death of others is only a freedom from troubles of soul and body and an attaining unto rest and glory which is by virtue of Christs death Christs death is a conquering death a death that tends to the advantage of all that beleeve in Christ. 7. To take the old wily Serpent in his own craft Satan laboured at nothing more then to bring Christ to death he used Scribes Pharisees Priests Rulers and people of the Jews yea Iudas Pilat and his Souldiers as his instruments herein They thought all sure if Christ might be put to death but Christs death proved Satans destruction Thus God taketh the wise in their own craftinesse Job 5. 13. On these and other like grounds may we look upon the Crosse of Christ as the Israelites when they were stung with fiery Serpents looked on the brazen Serpent Numb 21. 9. Christ himself teacheth us to make this application Ioh. 3. 14 15 §. 145. Of exemplifying of an indefinite Point THat none might mistake the Apostle about the person that is said to be destroyed he explains himself as this phrase that is sheweth That phrase is used in interpreting a strange word Where the Apostle had used this Hebrew word Aceldama he addeth that is the field of blood Acts 1. 19. And in clearing an ambiguous word Where the Apostle had used this phrase in me he addeth that is in my flesh Rom. 7. 18. And in
set forth a meer resemblance or likenesse of a thing as Mat. 7. 26. 13. 24. But here it is taken for more then a bare resemblance even for a participation of essence In the former respect we may say of a picture It is made like such a man but in the latter respect we may say of a childe who partakes of his Fathers nature in the substance constitution disposition and manifold affections and passions He is made like unto his Father A word sprouting out of the same root is used by the Apostle to set out Christs participation of our nature as thus God sent his Son in the likenesse of sinfull flesh Rom. 8. 3. And thus Christ was made in the likenesse of man Phil. 2. 7. A like word is used to set out the identity of the glory of the Son with the glory of the Father We beheld his glory the glory as of the only begotten of the Father Joh. 1. 14. Thus this word here answereth to that likewise v. 14. See § 139. These words of likenesse are used to set out both the reality of a thing and also an apparent manifestation thereof The Apostle here intends the very same thing that he did before under these phrases All of one § 104. He also himself likewise took part § 139. He took on him the Seed of Abraham § 159. 162. All these phrases and this here in the Text with emphasis demonstrate the truth and reality of Christs humane nature that he was a man such a man as we are §. 169. Of this generall all things wherein Christ was made like to man THough every particular be comprised under this generall all things yet they may be ranked under such heads as will shew that they were very many Those Heads are these 1. The essentiall parts of mans nature which were soul and body 2. The powers of his soul as Understanding and Will together with his affections Both liking as Hope Desire Love and Joy and disliking as Fear Anger Hatred Grief and all manner of senses Both internal as the common sense phantasie and memory and external as Sight Hearing Smelling Tasting Feeling 3. The several and distinct parts of the body whether inward or outward which are very many and well known The outward especially 4. The growth of the parts of Christs body and endowments of soul. As other men so Christ at first was little He was nine moneths in his mothers womb being born he was wrapped in swadling clothes and carried in arms Luk. 2. 7 28. He also encreased in wisedome and knowledge Luk. 2. 52. Hereby is proved a growth in powers of soul and parts of body 5. Sundry infirmities of Soul Besides the affections before-mentioned He grâ—…aned in the Spirit and was troubled Joh. 11. 33. and was afflicted with other soul-sufferings whereof See § 76. Sundry infirmities of body as hunger thirst cold wearisomnesse sleepinesse fainting mortality 7. Manifold temptations Of Christs temptations and other afflictions See § 96. 8. Manifold afflictions Of Christs temptations and other afflictions See § 96. §. 170. Of Sin and Sicknesses wherein Christ was not like man TRue it is that Christ was not subject to sin He was holy harmlesse undefiled separate from sinners Heb. 7. 26. He was pure in his conception Luke 1. 35. He knew no sin 2 Cor. 5. 21. He did no sin neither was guile found in his mouth 1 Pet. 2. 22. We reade not that any sicknesse ever seised upon him Nor defect of nature as blindenesse lamenesse deafnesse dumbnesse or any other the like Hereupon a Question is moved How it can be true that Christ was made like man in this general extent all things Answ. 1. Generals admit some particular exceptions The Apostle himself thâ—…s expresseth the exception of sin He was in all points tempted like as we are yet without sin Heb. 4. 15. 2. Though sin in our nature be an inseparable adjunct yet is it not essentiall thereunto A man may be a true man though he have no sin in him instance Adam in his Innocency and glorified Saints after the Resurrection 3. Christ as Surety for sinners was like to sinful men In that our sins were imputed to him and he bare the burthen of them Thus it is said that He was made sin for us 2 Cor. 5. 21. But to be himself tainted with sin was not possible by reason of the Union of his humane nature with his divine If such a thing could have been it would have crossed the main end of his being like unto man namely to be â—… Mediator betwixt God and man To make satisfaction for the sins of others c. As for sicknesses and other-like infirmities they were personall and not insepâ—…rable from mans nature For there are many particular men that were never blinde deaf dumb lame sick of the Palsie Pleurisie and other particular diseases Besides sicknesses and other personall infirmities would have been an hinderanee to those works which he was to accomplish for our redemption They would have kept him from going up and down to preach the Gospel and to do sundry other good things Act. 10. 38. Sight wrought compassion in him Mark 6. 34. Hearing others cries moved him to help them Mark 10. 48 49. By his speech he comforted such as were in distresse Matth. 9. 2. Had he wanted those parts he had been much hindered Obj. It is said that himself took our infirmities and bare our sicknesses Matth. 8. 17. Answ. Those phrases are used of Christs removing and taking away from sundry men sundry infirmities and sicknesses which he did with such compassion as he might seem to bear them himself in regard of a fellow feeling §. 171. Of the ends why Christ was made like to man in all things THe ends why Christ might be made like to man in the foresaid universall likenesse were such as these 1. To give a surer evidence of the truth of his humane nature Thus this is a confirmation of this great article of our Christian faith that Christ was a true man 2. To give assurance of his compassions towards us in regard of our infirmities Heb. 4. 15. 3. That no gifts or parts of Learning Wisdom Purity or any other excellency exempts men from infirmities for who more excellent then Christ. Thus this is a ground of contentation 4. To demonstrate that infirmities and afflictions simply considered in themselves are no arguments of Gods displeasure or indignation Thus this is a ground of patience 5. To be an example that we might have a pattern for well carrying our selves in such cases Thus this is a direction 6. To make them more easie to us For Christ by putting his shoulder under the burdens that lie upon us hath taken away the greatest heavinesse of them and made them to us portable This is a ground of incouragement 7. To sanctifie them unto us For whatsoever Christ underweut he sanctified He sanctified Divine Ordinances by observing
in Christs stead 2 Cor. 5. 20. But Christ doth so communicate his work and Office to them as he 〈◊〉 all the power in his own hands Ministers are only instruments and their Ministry is of power so much and so long as it pleaseth God to adde his blessing thereto without which blessing they are nothing Neither is he that planteth any thing neither he that watereth but God that giveth the increase 1 Cor. 3. 7. Without me saith Christ to his Disciples ye can do nothing Joh. 15. 5. Thus though Ministers in regard of their Office be sowers planters waterers fathers builders c. yet in regard of their persons they are Gods corn plants gardens children houses So was Moses so were all other Prophets so were the Apostles and all other Ministers The Jews therefore had two high a conceit of Moses They accounted him their Lord and Master and professed themselves to be his Disciples and that in opposition to Christ Ioh. 9. 28. Yea they trusted in Moses Joh. 5. 28. Men may also have Ministers of the Gospel in too high an esteem Indeed it is the most usuall fault to despise Ministers yet some are prone to fall into the other extream People ought to take heed thereof for it is a kinde of secret Idolatry and it may draw our minde too much from Christ himself Let Ministers also take heed of thinking too highly of themselves They are but parts of that house whereof other Christians also are parts Let them therefore make themselves equall to them of the lower sort and account all of this spirituall house as brethren Christ himself was not ashamed to call them brethren Heb. 2. 11. § 108. See § 3 4. of this Chapt. Ministers being of this house that is built by another they must be diligent in using the same means for their spirituall edification that they teach others They must pray for themselves and preach to themselves and partake themselves of the Sacraments least they prove like the builders of Noahs Ark who perished with the wicked world Finally Moses being as others of that house that was built people must not expect too great matters from their Ministers as if they were the builders of the house They must use them as Ministers of God depending on God for his blessing yet must they pray for them and bear with them and succour them and do all meet kindnesses for them §. 49. Of the Church having what it hath by Christ. THe second part of the assumption set down § 46. is here proved It is 〈◊〉 Christ is the builder It is proved by a generall thus God hath built all thiâ—… therefore Christ hath built that house whereof Moses is a part This title God must here in particular be applied to Christ or else there is 〈◊〉 consequence in the argument The Apostle doth purposely expresse Christ under this title God for these reasons 1. The work he speaks of is a Divine work proper to God 2. It sheweth that without question and beyond comparison Christ was greâ—…er then Moses 3. This ratifieth what he had before declared in the first Chapter concerniâ—… Christ that he was true God Some restrain this generall all things to the Church as if he had said Goâ—… hath built up all the members of the Church and all things appertaining thereunto Thus they restrain this phrase Who worketh all things after the counsell of his 〈◊〉 will Eph. 1. 11. to the things of the Church If the phrase be taken in the most generall extent that may be even for all creatures it will tend to the same scope for then the argument will be this from the generall to the speciall He that hath built all things hath assuredly built the Church and the severall members thereof and all things appertaining thereto To 〈◊〉 at this generall tendeth to the same end that the point proved doâ—… which 〈◊〉 â—…hus laid down ver 3. He who hath builded the house hath more â—…nour then the house The Apostle useth the very same word both here anâ—… there This manner of expressing the builder before-mentioned by this title God and by the extent of his work all things much amplifieth the excellency of Chriâ—… above Moses and it confirmeth two great articles of our Christian faith which are these 1. Christ is true God Hereof see more Chap. 1. v. 8. § 107. where this title God is applied to him And Chap. 1. v. 10. § 128. where this title Lord as the interpretation of Iehovah is applied to him 2. Christ is the Creator of all things For so much this word built in reference to this extent all things importeth Hereof see more Chap. 1. v. 2. § 18. Chap. 1. v. 10. § 127. Two arguments are here set down against Arius 1. The title God which is properly taken 2. The work of creating all things which is proper to the true eternal God The speciall point here intended by the Apostle is that the Church is made aâ—… house of God and the severall members of the Church so ordered and qualified as they make up that Church and all this by Christ. By Christ children of meâ—… who are by nature dead in sinne are quickned and made lively stones by him they are gathered together and indued with all needfull graces whereby they come to be an holy house and a fit Temple for God to dwell in The Son quickneth whâ—… he will John 5. 21. In Christ all things are gathered together in one Eph. 1. 10. Of his fulnesse have all we received and grace for grace John 1. 16. In this respect Christ is styled The Head of the Church and the Saviour of his Body Eph. 1. 22. 5. 23. 1. The members of the Church before they were members were dead and scattered and destitute of all grace Therefore there must be some to quicken theâ—… to gather them and to furnish them with grace 2. Christ of all is the fittest to do this He is the very wisdom and the power of the Father By him all things were made and all things are preserved sustained and ordered Most meet therefore it is that the Church should receive her spirituall being and preservation and every good thing from and by Christ. 3. For working the great work of mans redemption which is proper to the Church Christ humbled himself even to death the death of the Cross. Most meet it is therefore that he should have the honour of building up his Church Thus he seeth of the travell of his soul and is satisfied according to the promise Isa. 53. 11. reade Phil. 2. 8 9 10 11. This honour is given to the Son of God that all men should honour the Son even 〈◊〉 they honour the Father Joh. 5. 23. Let us therefore that are of this house that finde our selves quickened gathered and built up in this holy house and freed from our former miseries acknowledge as much as
altogether fruitlesse Every Seâ—… that you hear will either bring you nearer to heaven or put you off further from it 5. What thanks are we to give unto God for this evidence of his goodnesse to us in vouchsafing a means so quick and powerfull We especially are bound iâ—… this case to praise God on whom it worketh kindly in convincing our judgemeâ—… in perswading our hearts in subduing our corruptions in altering our disposition making lambs of lions Isa. 11. 6. §. 71. Of the Words resemblance to a two edged sword WHat the Apostle had simply set down concerning the efficacy of the Word of God he proceedeth to amplifie comparatively His comparison is 〈◊〉 from a sword A good Sword useth to be made of hard steel which of all mettals may be made the sharpest whereby it pierceth the more speedily and being long and thin the more deeply The Greek Noun is derived from a Verb that signifieth to fight Jam. 4â—… For a sword is the most usuall instrument wherewith men fight By it they may â—…fend themselves and annoy their enemies For both these ends did Peter draw 〈◊〉 sword Iob. 18. 10. Every souldier therefore hath his sword beside the other warlike instruments which he useth and most Gentlemen use to put on their sword when they go abroad and that for defence and offence as occasion is offered There is no other instrument more fit for both those uses Magistrates also use to have a sword carried before them as a sign of that Aâ—…thorty and Power which they have to punish malefactours to keep their people in â—…we and to preserve peace Hereunto the Apostle alludes in this phrase Hâ—… beareth not the sword in vain Rom. 13. 4. By the sword he means especially poweâ—… of punishing and that with the sword even to death The sword is a mortall weapon any limb even the head it self may be cut of thereby or the body and the heart soon thrust thorow It all ages more have been slain by the sword then by any other instrument 〈◊〉 in Hebrew the same word that is used for a sword signifieth all destruâ—… This phrase to slay with the sword is frequent in Scripture 1 King 19. 10. 〈◊〉 11. 37. Fâ—…ly therefore is the Word of God resembled to a sword Nothing more deâ—… Errors Heresies Blasphemies all manner of corruptions and enormiâ—… then the Word of God To adde emphasis to this Metaphor the Apostle styleth it a two-edged sword 〈◊〉 Greek a two-mouth'd sword In Hebrew mouth is attributed to a sword 〈◊〉 we in English call the edge because as a mouth especially of a ravenous 〈◊〉 or fish devoureth that which entreth into it so a sword destroyeth such as 〈◊〉 â—…ruck therewith The other two Learned Languages Greek and Latine imitate the Hebrew 〈◊〉 Iâ—… reference to this Metaphor a sword is said to devour 2 Sam. 2. 26. 〈◊〉 2â—… Now there are some swords which have two edges or edges on both sides and 〈◊〉 are called two-mouth'd or two-edged swords they devour or cut on both 〈◊〉 Psal. 149. 6. Rev. 1. 16. It appears that the two-edged swords used of all swords to be the sharpest 〈◊〉 this Epithete sharp is frequently attributed to a two-edged sword Rev. 1. 16. â—… 12. The Positive of the Comparative translated sharper is derived from a 〈◊〉 that signifieth to cut so as it implieth such a sharpnesse as cutteth and 〈◊〉 The comparative is here used to shew that the thing compared which is the Word of God farre exceedeth in the sharpnesse and piercing power which it 〈◊〉 the two-edged sword whereunto it is here resembled And because some swords are sharper then others he inserteth this particle any or every whereby be 〈◊〉 that there never was nor can be any two-edged sword so sharp as the Word There is included in this comparison a gradation of four steps 1. The Word is sharp 2. It is sharper then a sword 3. It is sharper then a two-edged sword 4. It is sharper then any two-edged sword This resemblance of the Word to a sword and this manner of expressing it 〈◊〉 then any two-edged sword is added in sundry respects 1. In generall for illustration of the point Resemblances being taken from things sensible with which we are well acquainted the virtue and efficacy whereof â—…e well know doth much illustrate and clearly set out the spirituall mystery that is resembled thereunto To this end tend our Sacraments 2. In particular for demonstration of the manifold uses of the Word which are such as these 1. As a two-edged sword so the Word hath two sides or two parts the Law and the Gospel The Law is one edge to slay the impenitent sinner the Gospel another to slay sinne in the believer 2. As a two-edged sword cuts which way soever it be turned so the Word of God The Word works in the godly and the ungodly The promises and the threatnings thereof do all work Apply it to the minde or heart to opinion affection or action to Civil or Ecclesiasticall matters 3. As with a two-edged sword a man may defend and offend so with the Word Veâ—…ity and virtue may be maintained and defended and errour and every enormity may be refelled and repelled See The whole Armour of God Treat 2. part 8. Of the Word of God § 4 5 11. From this Metaphor learn these lessons 1. Take heed of opposing against the Word or hindering Ministers from preaching it It is the Ensign of Christs Regiment It is the Sword that is carried before him Will a Magistrate endure such as strike down the sword that is 〈◊〉 before him and thrust the sword-bearer out of his place Wo to them that 〈◊〉 any hand in opposing or interrupting the Government of Christ. 2. Slight not Gods Word as if it were a blunt thing which could neither 〈◊〉 nor pierce It is sharper then any two-edged sword The sword of Elisha which was Gods Word in his mouth slew thoâ—…e that escaped the sword of Hazail aâ—…d Iehu who were both mighty Princes 1 King 19. 17. I have hâ—…wed them by the Prophets I have slain them by the words of my mouth saith the Lord Hos. 6. 5. It was in reference to the Word of God that the Lord said thus to his Prophet 〈◊〉 I have this day set thee over the Nations and over the Kingdoms to root out 〈◊〉 to pull down and to destroy c. Ier. 1. 10. It was in reference to Gods Word 〈◊〉 it is said of Christ He shall smite the earth with the rod of his mouth and with the breath of his lips shall he sâ—…ay the wicked Isa. 11. 4. Well therefore might the Apâ—… say that it is sharper then any two-edged sword It is not safe for children such as we are in spirituall matters to dally with such a sharp
and fully For such as are just and holy Mark 6. 20. â—…trous and blamelesse Luke 1. 6. may have sinne in them for the regeneration of men is not perfect in this world but to be without sinne is to be perfectly pure for sinne only polluteth and defileth a man Christ then is here set forth to be light in whom is no darknesse to be perfectly pure There was no corruption within him no speek or spot without him This was prefigured by the quality of the sacrifices which under the Law were to be offered up as a type of him In generall every sacrifice was to be without blemish Lev. 1. 10. In particular the Paschall Lamb which was an especiall type of Christ was to be without blemish Exod. 12. 5. And the red Cow which was a like speciall type was to be without spot and without blemish Numb 19 2. The perfection of Christs purity is more fully set forth under the Legall sacrifice by these inhiâ—…tions that they might not be blinde nor lame nor sick Mal. 1. 8. That which was blinde wanted a member That which was lame was defective in what it had Thâ—… which was sick was inwardly infected By these negatives is implied that the sacrifice should be sound within and full in all the parts and perfect in those which it had Thâ—… it set forth the inward sincerity of Christ the outward integrity of all parts of obedience and the perfection of every thing that he did In reference to the sacrifice under the Law Christ is styled a Lamb without blemish and without spot 1 Pet. 2. 19. As legall sacrifices so Priests also did set out the integrity of Christ for they 〈◊〉 to have no blemish Lev. 21. 17 18. and the Highpriest was to carry this title 〈◊〉 to the Lord Exod. 28. 36. The Prophets also foretold as much and that both negatively thus He had 〈◊〉 〈◊〉 violence neither was any deceit in his mouth Isa. 53. 9. and affirmatively 〈◊〉 The Spirit of the Lord shall rest upon him the spirit of wisdome c. Isa. 11. 2 c. In these respects he is styled just Zech. 9. 9. the branch of righteousnesse 〈◊〉 33. 15. The Lord our righteousnesse Jer. 33. 16. The holy of holiest 〈◊〉 9 24. In the New Testament this is more plentifully and distinctly set forth in his conâ—… birth and whole course of life and thereupon called that holy thing Luk. 1. 〈◊〉 and the Iust one Act. 22. 14. Obj. Sin is naturall Ioh. 3. 6. Psal. 51. 5. Iob 14. 4. Aâ—…sw 1. Sinne is not essentially naturall it is only an accident 2. It is an inseparable accident to such as come from man by man in the ordiâ—…y course of nature yet not so but that God can sever this accident and not â—…roy the nature 3. Though Christ came from man yet he came not by man He was conceived 〈◊〉 â—…e holy Ghost Matth 1. 20. Obj. 2. Christ was in the loyns of Adam and thereupon guilty of Adams 〈◊〉 Answ. 1. The Proposition may be denied if Adam be considered as a publike perâ—… representing others and receiving or losing for them For Christ was himself another publick person and root as is evident by these phrases The first 〈◊〉 The last Adam The first man the second man 1 Cor. 15. 45 47. â—…n this respect Adam is styled the figure of Christ Rom. 5. 14. As Adam was a Head and a Root so was Christ. If Adam had not fallen Christ had not been born 2. The consequence may also be denied If the Proposition be meant of that common matter from whence all men came For though the matter of Christs body were from Adam yet it was not by naturall generation but by a supernaturall operation of the holy Ghost As there was no originall sinne in Christ so nor actuall Not inward for he knew 〈◊〉 sinne â—… Cor. 5. 21. Not outward for not in speech No guile was found in his 〈◊〉 1 Pet. 2. 22. Nor in deed for he challenged his adversaries if they could â—…peach him of any blame And when the devil himself sifted him he found nothing in him for he loved the Lord with all his heart c. and his neighbour as himself and therein fulfilled the whole Law and so transgressed no part thereof As for Christ it was sufficient that he took mans nature He needed not to take 〈◊〉 corruption This which the Apostle here cites as a prerogative of Christ discovers the doâ—…age of Papists about the conception of the Virgin Mary without originall sinne She was conceived by naturall propagation and so had sinne conveyed into her Had the had no originall sinne she could have had no actuall sinne If no actuall sinne why was she reproved by Christ Luk. 2. 49. Ioh. 2. 4. If she had had no sinne she had needed no Saviour nor offering for sinne yet she acknowledged Christ her Saviour Luk. 1. 47. and carried a pair of turtle Doves for her offerâ—…g Luk. 2. 24. Christ was pure without sin upon these grounds 1. That his humane nature might be fit to be united to the Divine nature 2. That he might be a sufficient Saviour of others For such an Highpriest beâ—… us who is holy set apart by God for that Function harmlesse without â—…uall sinne having never done harm nor wrong to God or man undefiled free from originall corruption separate from sinners exempt from the common guilt of Adams sinne under which all men lie Heb. 7. 26. 3. That we might be made the righteousnesse of God in him 2 Cor. 5. 21. which he could not have been if he had not been without sinne 4. That we might be saved and yet the Law not frustrate Rom. 8. â—… 10. 4. 5. That Satan might have nothing to object against him 6. That death grave and devil might lose their power by seizing on him 〈◊〉 was without sinne 1. The foresaid purity of Christ to be without sinne puts a difference 〈◊〉 Christ and other Priests who offered for themselves and for the errours of the 〈◊〉 Heb. 9. 7. But Christ being without sinne offered not for himself 2. It hence appeareth that no other man could have been a sufficient Priest 〈◊〉 there is none righteous no not one All have sinned Rom. 3. 10 23. 3. This affordeth much comfort to us against our manifold sinnes For 〈◊〉 we appear before God he beholds us in our Surety Gods eye is especially 〈◊〉 upon him who is without sinne 4. This may be a good incitement unto us to cleanse our selves from all 〈◊〉 as farre as possibly we can that we may be like unto him Every man that 〈◊〉 hope in Christ purifieth himself even as he is pure 1 Joh. 3. 3. Christ was free 〈◊〉 originall corruption We must labour to subdue it in us Eph. 4. 20 21 22. 〈◊〉 knew no sinne within him We ought to be so circumspect over our inward 〈◊〉 position as in truth to say I
bear the â—…then of sins punishment and then to cast it from him Besides it could not 〈◊〉 with the dignity of his Person for ever to lie under that burthen nor with the 〈◊〉 for which he undertook that burthen which was to deliver them who were subjâ—… to bondage Heb. 2. 15. and to free them from the curse Gal. 3. 13. 2. As the burthen which Christ undertook was very weighty so the humane nature which he assumed was very weak in all things like ours even in infirmities that were not sinfull Chap. 2. 17. 4. 15. His disability in bearing his Crosse giâ—…s instance of his weaknesse for though at first the Crosse was laid upon himself 〈◊〉 19. 17. yet before he came to the place of execution they were forced to lay it upon another Luke 23. 26. Quest. If such were the weight of the burthen and such his weaknesse how 〈◊〉 it that he was not overwhelmed therewith Answ. He was supported by his Divine Nature which though it somewhat â—…drew assistance for a while that he might feel the burthen yet it suffered him 〈◊〉 to sink under the same nor to be overwhelmed therewith Some supposing it to be incongruous that the Sonne of Gods love shoâ—… lie under Gods wrath produce other reasons of the greatnesse of Christs Agony As 1. The apprehension of the terrible Majesty of God shewing himself a Judge against sinners Answ. If there were no feeling of any effects of wrath coming from so terrible a Judge his terrour might afright and astonish one but would not make him cry and weep and pray as Christ did 2. The fore-sight of the Jews rejection and dispersion and of the persecution â—… the Church yea also that so excellent a Person as his was should be so 〈◊〉 under foot as a worm and one so innocent as Christ was be so evilly entreated and Satan by his ministers so much prevail Answ. These and other like things were long before known by Christ How 〈◊〉 was it that they should then at the time of his death work upon him so much as they did and not before 3. His bodily pains which they aggravate two wayes 1. By the kindes thereof 2. By Christs extraordinary sensiblenesse of them For the kindes they mention his scourging the platting of a crown of thorns upon his head and the nailing of his hands and feet unto the crosse His more then ordinary sensiblenesse they make to arise from a perfect mixture of humours and qualities in 〈◊〉 body so as a small prick on his flesh was more painfull then a deep woâ—… in anothers And further they say That his sense was not dulled by â—…nuall languishing â—… but that at the very instant of his death he retained the 〈◊〉 vigour of his sense for he cryed with a loud voice and gave up the Ghost 〈◊〉 15. 37. Answ. 1. True it is that Christs bodily torments were very great and greater 〈◊〉 by many they are taken to be And it may be granted that he retained the â—…igour of all his senses to the last moment of his life But yet I take it to be without question That many Martyrs have endured more sharp bodily torments 〈◊〉 that longer together then Christ did and also in full vigour of sense yet have 〈◊〉 without such cryings as Christ made endured all Besides we never read that Christ quitcht at his bodily pains They therefore cannot be the reason of his great Agony Christ was cast into his Agony before he felt any pains It remains therefore that the burthen and punishment of sinne was it that made Christ to 〈◊〉 such strong cries and shed such tears as are here noted and that especially 〈◊〉 his soul. 1. There is a conceit that many have that the least drop of Christs bloud even 〈◊〉 â—…rick of a needle in any part of his body had been sufficient to redeem many 〈◊〉 by reason of the dignity of his Person But that which is noted in Scripture of the extream Agony of Christ sheweth that this is but a meer conceit â—…losophers say That Nature doth nothing in vain Much more may we Chriâ—… truly say That Christ the God of Nature in that which he undertook for 〈◊〉 redemption would do nothing in vain nor more then was needfull Satisfaction was to be made to Divine Justice which the prick of a needle could 〈◊〉 do 2. The great Agony whereunto Christ was brought doth much amplifie the incomprehensible love of God Father and Son to us sinners 3. It doth also much aggravate that wofull plight whereunto man by sinne was bâ—… ought If such loud crying and tears were forced from our Surety by undertaâ—…g to free us What should we our selves have been brought to even unto outer 〈◊〉 where shall be weeping and gnashing of teeth and everlasting fire Mat. 25. 30 41. There can no like instance be given to aggravate the horrid and heavy beâ—…den of sinne as this of Christs Agony Indeed sinne pressed the evil Angels from the highest heaven to the lowest hell It forced Adam out of Paradise It 〈◊〉 away the old world with a general deluge It destroyed Sodom and other Cities and their Inhabitants with fire and brimstone It brought sundry fearfull judgements upon other people in every age of the world It maketh the very life of many to be so grievous unto them as to lay violent hands on themselves It causeth mercilesse and remedilesse torments in hell Yet this particular instance of the Agony of him that was the Son of God even true God upon his undertaking to expiate sin far surpasseth all other instances Quest. If such be the burden of sin How is it that many wicked ones do so lightly carry it Answ. Two reasons may be given hereof 1. Their spiritual senslesnesse and deadnesse If a Church lie upon a dead man he feels nothing 2. Sinne is as the proper element wherein unregenerate persons lie and live Now creatures feel no burden in their proper element as Fishes in a River 4. Christs crying and tears as being our Surety for sinne should make us cry and weep for our sinnes Shall we make light of that which forced our Surety to make such strong cries as he did We have cause every one of us to say sinsâ—… â—… Jer. 9. 1. §. 39. Of praying in distresse THe fore-said Agony of Christ put Christ upon praying For his prayers and supplications were WITH strong crying and tears He being in an agony prayed 〈◊〉 earnestly Luk. 22. 44. This prayer My God my God why hast thou forsaken 〈◊〉 â—… Mat. 27. 46. was in the extremity of his Agony 1. Christ ever apprehended God to be his Father even when he felt the greatest effects of his wrath Ioh. 12. 27. Mat. 26. 39. 27. 46. 2. Christ knew no better means of supportance and deliverance then prayer Therefore as he prayed himself so he called upon his Disciples to watch and pray Mat. 26. 41.
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
him as 1 Cor. 12. 12. and the Church may comprize under it the head also So as the Church excludes not Christ no more then the body excludes the head nor Christ excludes the body but is joyntly to be considered with his body The Church was typified by a Candlestick rather then by the light to shew that of it self it hath no light Light must be put into it or it cannot shine In this respect light must be sought of God Iohn 1. 9. and acknowledged to be from God Gal. 2. 20. and imployed to his glory Rom. 11. 36. As the Church in generall so the particular parts and members thereof are taught by this type to hold forth that light which they receive Phil. 2. 16 Every oâ—…e in his place must labour to shew â—…orth that light of knowledge or of any other 〈◊〉 that he hath received to enlighten direct and comfort others thereby There are two especiall wayes of holding forth light One by instructing others Another by walking as Children of light before others Thus may thus must Magistrates Ministers Parents Masters yea and private Christians shew themselves to be Candlesticks §. 8. Of gold the matter of the Candlestick typifying the purity and preciousnesse of the Church THe first particular noted about the Candlestick is the matter thereof which wa pure gold Exod. 25. 31. Gold of all mettall is the most pure and precious Pure in that it is freest from drosse and least subject to rust In this matter it sheweth that the Church is the purest society in the world It is the â—…oly Church for 1. Christ cleanseth it by his blood v. 14. 2. He sanctifieth â—…t by 〈◊〉 Spirit 1 Cor. 6. 11. 3. By his word he sanctifieth them also Ioh. 17. 17. Hereby tryall may be made of publick assemblies and private persons If publick assemblies have pure ordinances and services such as can abide the triall of the Lords touch-stone which is the word then they are true Churches In them we may safely abide To them we may draw others and we may stand for the maintenance of them to the uttermost In like â—…anner may particular persons be tryed Every man that hath this hopâ—… in hiâ—… 〈◊〉 himself even as Christ is pure 1 Joh. 3. 3. As Gold is a pure mettle so it is very precâ—…ous Ezra 8. 27. Isa. 13. 12. This typifieth that precious esteem which God hath of his Church In this respect it is stiled a peculiar treasure unto God above all people Exod. 19. 5. and the members of the Church are called Gods jewels Mal. 3. 17. They must needs be precious in Gods account because they are bought with the precious blood of his son 1 Pet. 1. 19. and decked with the precious graces of his Spirit Great is that incouragement which may be fetcht from hence against such scorns and reproaches as the world layeth upon the Church She is in scorn called forsaken and dâ—…solate but the Lord câ—…lleth her Hephei-bah that is my delight in her Isa. 62. 4 These are those righteous ones who are more excâ—…llent then their neighbours Prov. 12. 26. Lazarus a poor begger was in this respect more excellent then Dicâ—…s Angels attended Lazarus and carried his soul to heaven when he died Luk. 16. 22. But the devils attended Dives and carried his soul to hell On this ground it may well be said Comfort yee comfort ye the people of the Lord Isa. 40. 1. §. 9. Of the parts and ornaments of the Candlestick typifying the use and graces of the Church A Second particular concerning the typicall Candlestick respecteth the parts thereof These were partly for use partly for ornament The parts for use were the seven lamps Exod. 25. 37. There were six branches of the Candlestick in each whereof was a lamp and on the top of the shaft was the seventh These were to give light for into them the week and the oyle was put These typifie the manifold graces of Gods Spirit 1 Cor. 12. 8 c. The number of seven is a number of perfection Though the graces of Gods Spirit are in sundry particular respects different one from another yet in this main end they agree that they are all as lights The six branches were of use to hold out those lamps that they might give the better light They set forth those ministeriall functions which Christ hath sanctified to his Church for holding out the light of his word Ministers are needfull to cause the light of Gods word to shine forth the brighter This they do by reading expounding preaching and applying the word of God The parts of the Candlestick for ornament were Knops flowers c. Exod. 25. 41. By these Gods care was typified in beautifying and adorning his Church with excellent ordinances and priviledges and the members of his Church with singular and severall graces This teacheth us to behave our selves decently or comely 1 Cor. 14 40. and to follow the things which are honest just pure lovely and of good report Phil. 4. 8. The branches and bowls came out of the shaft of the Candlestick Exod. 25. 31 32. This typified that the functions and graces of the Church come from Christ He giveth gifts to men Eph. 4. 8 c. For men are not snfficient of themselves to think any thing as of themselves 2 Cor. 3. 5. This should stir us up to imploy and improve the places and gifts we have to the end for which they are given For an account will be taken Matth. 25. 19 c. As the branches were supported and held up by the shaft so Ministers and all Saints are supported and enabled to do what belongs unto them by Christ. He makes able Ministers of the New Testament 2 Cor. 3. 6. He worketh both to will and to do Phil. 2. 13. None therefore may arrogate any thing to themselves 1 Cor. 4. 6 7. All is to be ascribed to Christ 1 Tim. 1. 12. §. 10. Of the appurtenances of the Candlestick A Third particular about the Candlestick concerneth certain 〈◊〉 There is mention made of certain golden pipes which empty out of themselves oyle into the lamps Zach. 4. 12. The Prophet therein hath reference to the Candlestick in the Tabernacle So as this typified a continuall supply of grace to the Church Hereby we are taught to depend on Christ for supply from time to time only our care must be to use those means which are sanctified unto us as Aaron was to order the lamps upon the Candlestick before the Lord continually Lev. 24. 5. Among the appurtenances may be reckoned tongs and snuft-dishes all of pure Gold Exod. 25. 38. These typified that Ecclesiastical discipline and government which is grounded on Gods word and thereby comes to be pure and 〈◊〉 as Gold This is needful in the Church for preserving the pure light thereof They who have power in the Church ought to be conscionable in the preservation and use of these snuffers
in once into the holy place having obtained eternall redemption for us THe Apostle having distinctly set down sundry legall types and services here he beginneth to shew forth the substance of them all This he continueth to do in the remainder of this Chapter in the former part of the next Chapter to the 19. v. In handling this point concerning Christ the truth and substance of the legall Priest-hood and the manifold types thereof the Apostle applyeth the substance to the shadows and the truth to the types This he doth generally in the 11. and 12. v. and more particularly in the verses following The first particle But implyeth that that was done by the truth which could not be done by the types He had before declared that the types could not make perfect BUT Christ the truth could Of this title Christ see Chap. 3. v. 6. â—… 54. Of Christs being an high Priest See Chap. 2. v. 17. § 173. This phrase being come implyeth an actuall exhibition of Christ after a long expectation of him It is a compound word and signifieth sometimes to come to a place as Matth. 2. 1. And sometimes to be present at a place Matth. 3. 1. Thus Christ came to his Church when he was first incarnate Ioh. 1. 11. And being come he continueth ever with his Church Matth. 28. 20. Christ being so come is said to be an high Priest of good things to come Of the various acception of the word good see Chap. 13. v. 9. § 116. By good is here meant that which is true solid and substantiall Good is not here exposed to evill but to figures shadowes types which are impotent and insufficient to make good Chap. 10. v. 1. They are said to be things to come not iâ—… relation to the Apostles time for then those good things were actually exhibited but to the time of the law while the legall types were in force Thus it may haâ—… reference to this phrase which was a figure for the time then present v. 9. At the present time these good things were to come If it be demanded what these good things are I answer 1. In generall All the truths typified under the law 2. In particular Christ himself His body and soul. The union of them with the divine nature His doings his sufferings especially his death as a sacrifice 〈◊〉 resurrection ascension and intercession The benefits also flowing from those 〈◊〉 expiation of sin reconciliation with God justification sanctification salvation 〈◊〉 two words Grace and Glory These are stiled good 1. In their kind and quality For they are good and perfect in themselves 2. In their unity and excellency They do good to such as partake of them Thus we see that the things where-about Christs Priest-hood was exercised were substantiall truths sufficient to make those that trust in him perfect In this respâ—… he is said to be a Minister of the true Tabernacle Chap. 8. 2. This must needs be so by reason of the excellency of his person who was God-man Yea this was the end which he aimed at in assuming the office of Priest-hood This manifesteth a main difference between the legall and Christs Priest-hood even as great a difference as is between a shadow and substance a type and truth â—… signe and things signified that which is imperfect and perfect carnall and spirituall unprositable and prositable earthly and heavenly O that Christs Priest-hood were esteemed by us Christians according to this difference §. 54. Of good things to come THat the foresaid good things were then even under the law to come it is the priviledge of Christians living under the Gospell for to them they are no longer to come They do actually enjoy the benefit of them In this respect the Apostle saith that God provided a better thing for us that they without us should not be made perfect It was that good respect which God did bear to the latter times which moved him thus to order matters for he could have sent his son sooner But thus as he honoured his son so he honoured all that should place their confidence on him We Christians have just cause in this respect to rejoyce that we have been reserved to these latter times And it becomes us to walk worthy of this priviledge See more hereof Chap. 8. v. 16. § 80 81 82. §. 55. Of the excellency of the true Tabernacle which is Christs body AS Christ is set forth to be the true high Priest typified by Aaron so the Aposile proceeds to set forth other truths of other types He begins with the Tabernacle which he stileth a greater and more perfect Tabernacle c. The Tabernacle here intended signifieth the body of Christ as is shewed Chap. 8. v. 2. § 5. where the resemblance betwixt the Jewes Tabernacle and Christs body is distinctly set forth This Tabernacle is here said to be a greater and more perfect 1. Greater not in quantity but in dignity Christs body was not in bulk greater but in worth It was worth more then Moses Tabernacle Solomons and Zorobabels Temple yea and all the world besides Because this mysticall Tabernacle Christs body appeared in Zorobabels Temple it is said that the glory of that latter house should be greater then of the former Haâ—… 2. 9. 2. More perfect as in the kind of it for Christs body was more perfect in the very nature and kind of it then the Tabernacle so in the vertue and efficacie of it for no legall type could make perfect v. 9. § 49. But Christ in and by his body and in and by those things which he did and endured in his body made all that trusted in him fully perfect So perfect were all things that Christ undertook as nothing needeth to be added hereunto Of this word perfect See more Chap. 2. v. 10. § 97. Yet further to set forth the excellency of this mysticall Tabernacle it is said that it was not made with hands namely with hands of men See v. 24. § 121. This the Apostle sets down in opposition to the Jewish Tabernacle which was made by the hands of men Exod. 36. 1 8 c. This negative expression not made with hands implyeth that it was no human work no work of such as have hands but the work of him that hath no hands which is God himself Thus it implyeth the very same thing which was expressed under this phrase which the Lord pitched and not man Chap. 8. v. 2. § 5. This phrase that is to say is added by way of explication Of explaining strange difficult and obscure words or sentences See Chap. 7. v. 2. § 19. The explanation is thus set down not of this building The word translated building is the very same that is translated creature Chap. 4. v. 13. § 75. There see the derivation and various acceptions of the Greek word here used The relative this hath reference to things here below
which is a remembring of sins no more That this is the main end of the Apostles alledging this testimony is evident by these words Now where remission of these is there is no more offering for sin v. 18. Object In this testimony there is no mention of Christs sacrifice How then can it prove the perfection thereof Answ The covenant presupposeth Christs sacrifice for it is shewed Chap. 8. v. 6. that Christ is the Mediator of the covenant here intended and again it is shewed Chap. 9. v. 16. that by Christs death which is the sacrifice here meant that covenant is confirmed The Apostles mind may be manifested by this argument What is done by the new covenant is done by Christs sacrifice But the sorenamed effects are done by the new covenant Therefore they are done by Christs Sacrifice §. 45. Of Gods fore-telling future good things THe word translated said before is a compound of a simple verbe that signifieth to a speake or to say and a preposition that signifieth b before and it implyeth being attributed to God in reference to mans good that God is carefull to reveale his counsell for mans good before hand This is further manifested in this text by expressing that which he intended to do in the future tense thus I will â—…ke I will write I will not remember This God did immediatly upon mans â—…ll Gen. 3. 15. And so hath he continued to do from time to time Surely the Lord God will do nothing but he revealeth his secrets unto his servants the Prophets 〈◊〉 3. 7. This God doth to support the faith and hope of his children in the good things which he intendeth to them before they be accomplished For promises of future good things are a ground of faith and hope This teacheth us to take notice of such promises as are afore-hand fore-told but are not yet accomplished and to wait and rest quietly upon the expectation of them A Prophet thus giveth this advice The vision is yet for an appointed time but at the end it shall speake and not lye though it tarry wait for it because it will surely 〈◊〉 Hab. 2. 3. Yea we ought to pray from time to time for the accomplishment thereof Daniel upon knowledge of the time which God had foretold of the reâ—…me of the captivity of Judah earnestly prayed for the accomplishment thereof Dâ—… 9. 3. Yea God himself after he had manifested an absolute promise thus saith I will yet for this be enquired of by the house of Israel to do it for them Ezek. 36. 37. Promises yet to come and to be waited and prayed for are the recalling of the rejected Jewes Rom. 11. 26. The destruction of Antichrist 2 Thes. 2. 8. Christs comming to judgment Rev. 16. 15. §. 46. Of Gods Covenant the ground of that good he doth to his Church THis phrase after he had said before having reference to the Covenant of God giveth proofe that Gods Covenant is the ground of that good which he doth to man Therefore as that ground of that good these and such like phrases are frequent in Scripture I have remembred my Covenant saith the Lord Exod. 6. 5. This is rendred as the reason of Gods bringing his people out of Egypt So when God had a purpose to shew mercy to his people after sore judgments inflicted upon them for their hainous sins he thus expresseth it Neverthelesse I will remember my Covenant with thee in the daies of thy youth and I will establish unto thee an eâ—…erlasting Covenant Ezek. 16. 60. Yea this is rendred as a reason of sending Christ into the world to remember his holy Covenant Luke 1. 72. 1. The new Covenant which is the Covenant here intended was made with Christ the head of that mysticall body to whom the Covenant belongeth See Chap. 1 v 9 § 118. In this respect what good God doth to his Church he doth by vertue of that Covenant made with Christ and so doth it for Christs sake 2. Hereby God doth much strengthen the faith of Believers in that he doth all the good that he doth unto them by virtue of his Covenant It is thus said of Gods oath Wherein God willing more abundantly to shew unto the heirs of promise the imâ—…bility of his Counsel confirmed it by an oath Heb. 6. 17. Upon the same ground he binds himself to the heirs of promise by Covenant See more of Gods indulgency herein Chap. 6. v. 17 § 131. Of a Covenant in generall Of the kind of Covenant here intended Of the Covenanter and Covenanties comprised here under this relative them but there under this phrase The house of Israel Of the time intimated under this phrase After thâ—…se daies Of the effect of putting Gods Lawes into their hearts and writing them in their minds which especially concerne their sanctification and of remembring their sins and iniquities no more which concerneth their justification Of all these see Chap. 8. v 8 § 34 c. For all these points are there set down and distinctly handled §. 47. Of the meaning of Heb. 10. 18. Heb. 10. v. 18. Now where remission of these is there is no more offering for sin IN this verse is an application of the foresaid testimony to the point in question concerning the perfection of Christs sacrifice and withall this verse is a conclusion of the Apostles discourse thereabouts Our translators therefore have well turned the particle of opposition which ordinarily is translated BUT into this particle NOW which is a note of application and conclusion Of the word translated remission see Chap. 9. v. 22 § 111. Hereby is meant such a full discharge as is implyed under the new covenant No more to be remembred no more to be called to account This relative these hath reference to sins mentioned v. 17. This phrase there is no more importeth that there is no need there should be there ought not to be God appointeth not any By offering he meaneth sacrifice as this phrase following for sin sheweth The offering for sin was a sacrifice slain For without shedding of blood is no remission Chap. 9. v. 22. This word offering is here used to shew that as there was no other sacrifice to be used so nor any other offering of that sacrifice Let Papists who say they offer the same sacrifice that Christ did answer this §. 48. Of Gods not remembring sin THe inference of this verse upon the former sheweth that Gods pardoning sin is a remembring of it no more In the former verse God is brought in thus speaking their sins will I remember no more Thereupon the Apostle makes this inference where remission of these is For God to remit sin is not to remember it and not to remember it is to remit it These are two reciprocall propositions Therefore they are thus joyned together I will forgive their iniquity and I will remember their sin no more Jer. 33. 34. And again I am â—…e that
Iacobs faith is thus set down And worshipped leaning upon the top of the staff The copulative and sheweth that this act 〈◊〉 reference to Iacobs faith as well as the former of blessing By faith he blesâ—… Iosephs sons and by faith he worshipped God His faith wrought in him a 〈◊〉 respect to God to yield unto him due service as well as care of his posterity God is the proper object of faith to honor whom faith doth much put 〈◊〉 on Hereby we may gain evidence of the truth of faith This latter effect hath reference to these words Israel bowed himself upon the â—…head Gen. 47. 31. Of the Hebrew word translated bowed himself and of the Greek word worshipped See Chap. 1. v. 6. § 74 75. By worshipping the Apostle here meaneth an action of piety done to God 〈◊〉 testimony of thankfulness for that oath whereby Ioseph had bound himself 〈◊〉 him with his Fathers His heart being cheered with the assurance which 〈◊〉 had given him thereof he lifteth it up to God and worshipped him 〈◊〉 testify his reverend respect to God in worshipping him he boweth his body 〈◊〉 or upon the beds-beds-head not upon any superstitious conceit of the place 〈◊〉 〈◊〉 his beds-beds-head had stood East or towards the Mount where Ierusalem 〈◊〉 be built or many other like respects but to shew how he reared up himâ—… purposely to bow his body 〈◊〉 take the beds-head to be his bolster or pillow whereupon he raised up 〈◊〉 Because a word coming from the same root and consisting of the same letters 〈◊〉 only in the points under them signifieth both a Beb 2 Kings 4. 10. 〈◊〉 a staff Numb 17. 2. Some interpret the word a bed others a staff The 〈◊〉 Text useth that word which signifieth a bed Gen. 47. 31. The LXX 〈◊〉 it by a word which signifieth a staff Because there was no difference in 〈◊〉 but rather a fit exposition of the word the Apostle quoteth the words of 〈◊〉 LXX See Chap. 1. v. 5. § 72. Both words bed and staff do fully set out 〈◊〉 meaning of the Holy Ghost and to the life do manifest the old mans desire 〈◊〉 〈◊〉 the inward devotion of his soul by a reverend composing of his body to 〈◊〉 God For rising up on his beds-beds-head hâ—… leanes on his staff and so bowes 〈◊〉 body in worshipping God He was in his bed and raised himself to sit up 〈◊〉 against his beds-beds-head and that in bowing his body he might be supporâ—… he leaned upon his staff and so worshipped The word leaning is not in 〈◊〉 Greek Text but implyed under the preposition translated upon and 〈◊〉 inserted by our translators to make the sence of the place more cleer The 〈◊〉 translated Top signifieth the uppermost part of a thing as the tip of a 〈◊〉 or the uttermost part This instance of Iacob in worshipping God gives evidence of the disposition 〈◊〉 a true Saint which is a readiness on all occasions to worship God Hereof 〈◊〉 more in The Saints sacrifice on Psal. 116. v. 17. § 112. The Apostles expressed mention of Iacob's reverend gesture in worshipping God manifested by his leaning on the top of his staff giveth us to understand 〈◊〉 it well becommeth a worshipper of God to manifest the inward devotion of 〈◊〉 soul by a fit composition of his body Thus God is honoured in soul and body Others are provoked to do the like Our own spirits are the more affected therewith See more of this point in The Churches Conquest on Exod. 17. vers â—… 22 29. Of using an help for our weakness in worshipping God as Iacob did by leaning on his staff See The Churches Conquest on Exod. 17. 1â—… § 48 51. §. 114. Of the Resolution of and Observations from Heb. 12. 21. By faith Jacob when he was a dying blessed both the sons of Joseph and worshiped leaning upon the top of his staff THe sum of this verse is Faith's proof The proof is drawn from a double effect The former hath respect to men which was Blessing them The latter hath respect to God which was a Worshipping of him The former is illustrated by the parties and by the time The parties were he that blessed Iacob and they who were blessed The sons of Ioseph The time was when he was a dying The other effect of worshipping is amplified by his manner of doing it Thus leaning upon the top of his staff Doctrines I. A Grand-father must be as carefull of the children of his son as of his own So was Iacob See § 111. II. Gods goodness extends it self to the children of his Saints This is here exemplified in the example of Ioseph See § 111. III. It is an honour to be the parent of children under Gods Covenant For honours sake is Ioseph here mentioned in reference to such sons See § 111. IV. Parents may and must bless their children Iacob is here accounted as a parent See § 111. V. Approach of death is a season to seek the good of posterity This phrase when he was dying intends as much See § 112. VI. Saints are ready on all occasions to worship God Instance Iacob See § 113. VII Inward devotion must be accompanyed with an answerable composition of body Thus did Iacob manifest his See § 113. §. 115. Of Joseph and his name â—…eb 11. 22. By faith Joseph when he died made mention of the departing of the Children of Israel and gave Commandement concerning his bones THe eighth instance of the vigour of Faith here produced is of Ioseph His faith is of the same kind that the faith of the others was The name Ioseph is derived from a verb that signifieth to adde and this reason is rendred thereof by his Mother The Lord shall add to me another Son Gen. 30. 24. His Mother had been long barren and her sister who was another wife of Iacob had many Children which aggravated her grief for her barrenness but at length The Lord remembred her and hearkned to her and opened her womb and gave her this Son Hereupon either by a prophetical Spirit or upon strong confidence that God would yet give her another Son she gave this son this name Ioseph The name therefore was an evidence of Rachels faith It fell out according to her faith she had another son though he cost her dearly even her life Ioseph whose faith is here commended is worthy due consideration and that in three especial respects 1. In regard of the Tryalls whereunto he was brought 2. In regard of the Graces wherewith he was endued 3. In regard of the Dignities wherewith he was honoured There is not an history of any other wherein the rare passages of the divine providence are more cleerly manifested than the history of Ioseph both in regard of that low estate whereunto he was brought and also of that high dignity whereunto he was advanced §. 116. Of Josephs Trialls 1. IOseph being young was hated
effect it perswades a man of the truth revealed in it So 〈◊〉 what Gods word revealeth may safely and ought to be confidently believed It is not so with humane writings Quest. Why then doth the Apostle produce matters to be believed out of humane writings Answ. The holy Ghost so assisted the Apostles as they were able to discerne betwixt truth and falshood so as what they took out of humane Writers was without question most true and by their quoting the same they have made them authentick The like may be said of those Testimonies which the Apostle quoted out of Heathen Poets as Aratus Act. 17. 28. Menander 1 Cor. 15. 33. Epimenides Tit. 1. 12. The Apostles quoting these hath now made them to be sacred Thus can none do but they who have such a spirit The same judgement is to be given of Traditions Apostles by the immediate assistance of Gods spirit could judge what Traditions were true and Divine but we cannot It sufficeth us that all things requisite to make us wise unto salvation are in sacred Scripture 2 Tim. 3. 15. c. Some say that those stories whereunto our Apostle hath here relation might be part of Canonical Scripture but now lost Answ. That conceipt that part of the Canonical Scripture is lost is not to be admitted For 1. It impeacheth that Scripture which we have of imperfection or else that which is lost of needlesnesse 2. It impeacheth the providence of God in suffering Canonical Scripture to be lost 3. It layeth a blemish on the fidelity of the Church which is the pillar of truth 4. It takes away some means of our learning and grounds of our comfort and hope For whatsoever things were written aforetime were written for our learning c. Rom. 15. 4. As for the instances given of books of Scripture lost they are either of politick records and Chronicles as 1 King 14. 19. or of Phylosophical discourses 1 King 4. 33. or of such books as are yet extant but under other titles as Chr. 29. 29. §. 245. Of Professors torments THE first particular pressure wherewith Saints of old hath their Faith tried is thus set down were tortured not accepting deliverance that they night obtain a better resurrection The pressure it self is in this word tortured The other words are an amplification thereof The Greek word translated tortured signifieth to stretch out or to beat with bats The root from whence it is derived signifieth to beat thence a noun which signifieth a bat or a staff It signifieth also a drum the heads whereof being skins are stretched out very hard and stiff and used to be beaten upon with drum-sticks In reference hereunto a rack whereon mens bodies use to be stretcht and whereon being so stretcht they were wont to be beaten such a rack I say or instrument of torture was called by the same name that a drum is and they who are so rack't and beaten were said to be streâ—…cht and beaten as a drum or to be drummed Thereupon our former English translators thus turned this word were rack'd but our last translators taking the word more generally turned it thus were tortured so as here is a double trope 1. A Metaphor taken from stretching and beating a drum 2. A Synecdoâ—…h a particular kinde of torment being put for any kinde It is probable that the Apostle here hath some reference to the sufferings of Saints registred in the book of Machabees for the torment whereunto Eleazar was put is expressed under a Greek word that ordinarily signifieth a drum but is their translated torment 2 Mach. 6. 19 28. Yea it is said that Eliazar might have been delivered and would not vers 22. 30. It is also noted of a Mother and her seven Sons that they would not 〈◊〉 their persecutors promises be delivered in hope to be raised up again 2 〈◊〉 7. 14 29. This Metaphor giveth an instance that professors of the truth may be brought to exquisite torments for their profession sake It is said of Ioseph that they hurt his feet with fetters Psal. 105. 18. True it is that he was so dealt withall upon a false accusation and upon suspicion of violence offered to his Mistresse but if his fear of God had not kept him from committing folly with his Mistresse he had escaped that torment Ieremiah was apparently east into a Dungion where he sunck in the mire for his faithfulnesse in delivering the word of the Lord Ier. 38. 6. upon the same ground Michaiah was cast into prison and fed with bread of affliction and with water of affliction 1 King 22. 27. Iob also was miserably tormented even for his integrities sake Iob 2. 3. c. The things which Christ endured and his Apostles and all sorts of Martyrs after their time give further proof hereunto see § 255. 1. For the more through trial of his Champions that their courage faith patience and other graces might be the more manifest 2. To seaâ—… up that truth which they profess more firmly 3. To establish other professors 4. To give them some sensible evidence of what Christ endured for them 5. To make them the better to conceive the torments of Hell for if they whom God loves and whom in love he suffereth to endure what they endure be grievously tortured what may we think of those torments which God in wrath inflicteth upon those whom he hateth 2. Satan and his instruments inflict such torments on professors of the truth in malice Their delight is in cruelty and they have mischievous ends which are to discourage professors to draw them from their holy profession and â—…o triumph over them 1. This teacheth professors well to weigh what their profession may cost them what they may undergo and endure for it This is it which Christ adviseth his unto Luke 14. 27 28 c. 2. In that an holy profession may bring on it such torment it becomes professors to take unto themselves an invincible courage and resolve to endure whatsoever by man or Devil can be inflicted A full resolution in this case is of singular use §. 246. Of suffering willingly THE amplification of believers enduring the foresaid torment is set out two wayes 1. By the manâ—…er of their suffering not accepting deliverance 2. By the end which they aimed at a better resurrection Of the Greek word translated accepting See Chap. 10. v. 34. § 129. Of the other word translated deliverance See Chap. 9. v. 13. § 89. This phrase of not accepting deliverance hath reference to their persecutors offering them freedom from those torments in case they would renounce their profession Macc. 6. 21. c. and 7. 24. c. which offer on such condition they would not accept so as this phrase they accepted not is not simply to be taken but relatively to such terms as thy could no way approve This deliverance in this place is taken for setting one free from torment intended The whole phrase in
signifieth a frame of wood wherein one piece is fastned acrosse unto the other fitted for Malefactors to be stretched thereon As we use to hang Malefactors upon a Gallows or Gibbet So the Romans were wont to nayle them to a crosse So was Christ being delivered by the Iewes to the Remans So as here the instrument of Christs death is Metonymically put for the kind of his death which was a most painfull and shamefull death yea and a cursed death too Gal. 3. 13. Here also under this word Crosse Synecdochically all Christs suffâ—…rings from his Conception to his Ascension may be comprised For this word Crosse both in sacred Scripture and also in other Authors is put for all manner of afflictions In this respect Christs whole life was a Crosse that is full of afflictions Christs crosses were either connaturall or accidentall Connaturall were such degrees of his humiliation as made him like unto man Hereof see Chap. 2. v. 17. § 169. Accidentall crosses were such as arose from externall causes Hereof See Chap. 2. v. 10. § 96. His heaviest Crosses were at the time of his death for that was the hower of his adversaries and the power of darknesse Luk. 22. 53. Those crosses may be drawn to foure heads 1. His apprehension 2. His examination 3. His condemnation 4. His execution 1. To apprehend him one of those whom he had chosen to be his disciples and an Apostle came as a guide This was foretold as an aggravation of the point Psal. 55. 12 13 14. Others that followed that Traitor came with swords and staves as to â—… thiefe Luk. 22. 52. and they bound him as a notorious Malefactor Ioh. 18. 12. 2. To examin him they hurry him from one Judge to another five severall times 〈◊〉 all which places he is egregiously abused and kept waking all night and the next day to his death 1. He is brought to Annas John 18. 13. There they smote him with a staffe or wand 2. From Annas to Caiphas Joh. 18. 28. There they spit in his face and buffet him Matth. 26. 67. 3. From Caiphas they send him to Pilat Luk. 23. 1. 4. From Pilat to Herod Luk. 23. 7. There he was ill intreated by Herod and his guard 5. From Herod to Pilat again 〈◊〉 11. There they scourged him and platted a crown of thornes on his 〈◊〉 Ioh. 19. 1 2. and smote him with their staves on the head so crowned Matth. 27. 30. 3 He is condemned 1. By the Senat of the Iewes who adjudged him worthy of death Matth 26. 66. 2. By the suffrage of the common people a Murtherer and raiser of sedition is acquitted rather then he 3. By the like suffrage it is required that he should be crucified 4. By Pilat the Judge he is condemned to the crosse meerly upon the importunity of the Iewes for the Judge professed that he found no fault in him Matth. 27. 24. 4. About his execution 1. They force him to carry his own Crosse under which by reason of his former ill usage he even fainted So as a stranger was forced to help him to beare it Compare Ioh. 19. 17. wiith Luk. 23. 26. 2. They bring him to a most noysome place Matth. 27. 33. 3. They gave him Vinegar to drink mingled with Gall. So they did againe whilst he was hanging on the Crosse Matth. 27. 34 48. 4. They disrobe him and strip him naked to all kind of weather Matth. 27. 35. 5. They nayle to the Crosse his Hands and Feet the most sensible parts of his body where store of sinnews and nerves meet together Ioh. 20. 25. 6. They caused him so nayled to hang on the Crosse till he died By the aforesaid particulars we may observe how they offended all his senses 1. His Hearing by crying Crucifie him Crucifie him 2. His Sight with scoffing and scorning gestures 3. His Smell with the noysome place of Golgotha 4. His Tast with Vinegar Gall and Myrrh 5. His Feeling with Thornes on his Head boxes and blowes on his cheekes filthy spittle on his face peircing his hands and feet with nayles cruell lashes on all his body So torne was his flesh with whipping as Pilat thought it might have satisfied the Iewes Thereupon bringing him out in that case he said Behold the Man Joh. 19. 1 5. Thus from the crown of his head to the soales of his feet there was no part not vexed not tortured Great and heavy were these crosses but his inward anguish of soul was infinitly more Hereof see Chap. 2. v. 9. § 76 And Chap. 5. v. 7. § 38 An internall curse accompanied the kind of Christs death which was upon a Crosse. By the law this kind of death was accursed Deut. 21. 23. Quest. Why this kind of death rather then any other Answ. To be a type of that curse which Christ took upon him as our surety Gal. 3. 13. The heavy weight of Christs Crosse doth 1. Much commend the transcendent love of God and of Christ to man 2. It doth aggravate the horrible nature of sin 3. It doth amplifie the invaluable price of mans redemption §. 18. Of Christs enduring the Crosse. OF the aforesaid Crosse collectively comprehending all Christs sufferings it is said that Christ endured it Of this verb See Chap. 10. v. 32. § 121. The word is sometimes used to set out a couragious standing against an hostile power Here it implyeth a so bearing the Crosse as not to be discouraged or hindred thereby in his course Among other vertues it intendeth two especially namely Patience and Constancy The verb is translated to take patiently 1 Pet. 2. 20. and the noun Patience Luk. 21. 19. It is also put for perseverance Matth. 10. 22. Act. 17. 14. Rom. 2. 7. Thus Christ most patiently endured 〈◊〉 Crosse and constantly abode under it Christs Patience had respect to God 〈◊〉 and his enemies the instruments of his troubles 1. In relation to God Christ did 1. Obediently submit himself to Gods will This was the ground of all Phil. 2. 8. In nothing did he thwart the same nor failed in fulfilling any part thereof Heb. 5. 8. 2. Contentedly he endured what was the good pleasure of his Father to lay upon him though otherwise through the great extremity of agony he could have wished that it might have passed over Matth. 26. 39. 3. He willingly endured all 4. With much humility he submitted himself He humbled himself Phil 2. 8. 5. Confidently he depended on God in his greatest extremitie This title My Father and the ingemination of this phrase My God My God shew as much Matth. 26. 39. and 27. 46. He neither doubted of his Fathers favour nor despaired of his succour 2. In relation to himself Christ most meekly and mildly endured the Crosse without any inward fretting and vexing his Spirit Indeed his Soul was troubled and very heavy but that was by some unexpressible burthen that pressed upon his Soul not by perplexing his Soul
means of strengthening and establishing the Kingdom of Christ. It unites the subjects and members of that Kingdom in one which is a means of great stability Many weak wands fast and close bound together cannot easily be broke asunder Kingdoms Cities all manner of civil Societies are established by the mutuall love of the members thereof The Kingdom of Satan and all evil societies are strengthened by this means Should not then the members of Christs Kingdom love one another Nothing can be of more force to work union then mutuall love and nothing of more force to strengthen a society then union 9. The nearest union that is betwixt any in this world is betwixt Professors of the faith and that in their mutuall relation one to another and in the joynt relation that they all have to Christ. Resemblances of the nearest relation that be are used to set this forth as of a foundation and edifice Eph. 2. 20 21. of a Vine and branches Ioh. 15. 5. of an husband and wife Eph. 5. 32 2 Cor 11. 2. of an head and body Eph. 1. 22 23. This near union should stirre us up to brotherly love for therein we love that body which is styled Christ 1 Cor. 12. 12. 10. The worlds hatred of Saints should the more stirre us up to love them Christ enforceth this duty upon this ground Ioh. 15. 17 18 19. The world most hateth Saints and that hoc ipso nomine in this very respect because they are Saints But brotherly love is a soveraign antidote against the poyson of the worlds hatred and a precious cordiall to revive and support the Saints spirits §. 11. Of the Continuance of Brotherly love BRotherly love being the fountain out of which all other Christian duties flow and which is so needfull and usefull a duty as hath been before shewed well doth the Apostle here require that it should continue This being here required of Christians implieth that an endeavour on our part must be used for the continuance thereof To expresse this the more fully the Syriack inserts this particle in us Others to make this yet more clearly to appear thus expresse it continue in brotherly love In that the Apostle sets no limitation of time to his exhortation but indefinitely saith Let brotherly love continue he giveth us to understand that the continuance must be perpetuall It must never clean fail but continue so long as the man himself continueth in this world nor must it upon any occasion be interrupted but it must be manifested in all things at all times according to that which the Apostle saith of charity Let all your things be done with charity 1 Cor. 16. 14. The Apostle that maketh this a link of the golden chain of Christian graces 2 Pet. 1. 7. sheweth that so long as there is any grace in a Christian there must be also brotherly love St Paul therefore where he commended the Thessalonians for that brotherly love they had shewed beâ—…eecheth them to increase more and more 1 Thess. 4. 9. 10. The phrases of walking in love Eph. 5. 2. and dwelling in love 1 Joh. 4. 16. import as much For to walk is to go on It is opposed to standing still or sitting down To dwell implieth a continuall abode opposed to so journing or lodging for a while in a place Gods love to us is an everlasting love Jer. 31. 3. Those whom Christ loved he loved unto the end Ioh. 13. 1. But we must be followers of God and walk in love as Christ also hath loved us Eph. 5. 1 2. And that as in other circumstances so in continuance Hereby the truth of our brotherly love will be manifested for that grace which is true and sound will never decay They who in their younger years or when first they began to feel a sweet relish in the communion of Saints seemed to have them in high account and to have their hearts intirely set upon them and thereupon were ready to do all good offices for them but afterwards have their hearts alienated from them and withdraw themselves from communion with them not fearing to speak evil not only of some particular persons but also of the whole brotherhood yea and of the very profession it self they surely never had this excellent grace of brotherly love well setled in them Surely they give too great cause to suspect and fear that that spirit which knit the members of Christs mysticall body together was never in them It becometh us therefore who have this holy fire of brotherly love kindled in us daily to blow it up This metaphor is indefinitely used 2 Tim. 1. 6. and may fitly be applied to the point in hand §. 12. Of the meaning of this phrase Forget not Verse 2. Be not forgetfull to entertain strangers for thereby some have entertained Angels unawares THe generall duty of brotherly love is exemplified in sundry particulars The first whereof is hospitality The substance of the duty is comprised under this negative Be not forgetfull The Greek Verb is a compound The simple signifieth to forget The compound intendeth some speciall emphasis as clean to forget or utterly to forget or 〈◊〉 way to forget To forget and to remember are opposite terms Not to remember is to forget Not to forget is to remember Negative injunctions have an emphasis in them They alwaies binde to all times There is no time wherein they may be forgotten To remember importeth two things especially 1. To keep and hold fast in minde and memory what is once known In this respect Moses addeth the negative to the affirmative thus Remember and forget not Deut. 9. 7. Which intendeth that they would fast hold it and not let it sâ—…ip away 2. To call again to minde and memory what was once known but after forgotten Thus Pharaohs butler saith I do remember my faults this day c. Gen. 41. 9. Under his faults he compriseth all things that had passed betwixt his imprisonment for his faults and his advancement again to his former office among other things Iosephs interpreting his dream was an especiall one But it is said that he forgat Ioseph Gen. 40 23. In that therefore he saith thereof I do remember he meaneth thereby a calling to minde again that which he had forgotten In both these senses may this negative be not forgetfull be taken and imply these two things 1. That knowing this to be a Christian duty they should be mindfull of it and carefull to observe it so oft as occasion should be offered In this sense saith the wise man Forget not my law Prov. 3. 1. 2. That they having formerly done the duty but afterwards intermitted it they should return to it again and not forget their good beginnings In this sense saith Moses Beware that thou forget not the Lord thy God Deut. 8. 11. In the former sense it is an incitation to hold on in a good course In the
other about strangers III. Mindefulnesse of others misery causeth mercy to be shewed to them The word Remember intends thus much See § 24. IV. Saints are oft used as malefactors They were Saints whom the Apostle saith here were in bonds And malefactors use to be in bonds See § 25. V. Succour must be afforded to such as cannot seek it They that are in bonds cannot go to seek succour yet they must be remembred See § 26. VI. The cases of the distressed are to be made our own We must remember them that are bound as if we our selves were also bound with them and so in their case See § 27. VII Mercy is to be extended to all kinde of misery They which suffer any adversity are to be remembred as well as they who are in bonds See § 28. VIII Mans common condition is a ground of mutuall compassion This phrase As being your selves also in the body in the literal acception of the words intendeth so much See § 30. IX Spiritual unity should work sympathy This is inferred from the mystical sense of these words As being your selves also in the body See § 29 31. §. 34. Of this phrase Marriage is honourable Verse 4. Marriage is honourable in all and the bed undefiled but whoremongers and adulterers God will judge FRom the duties which are to be performed to others the Apostle proceedeth to such as concern themselves and declareth such duties as grace their profession together with the contrary vices which disgrace the same The first grace that he commends is Chastity comprized under the means of preserving it which is Marriage This the Apostle here highly commendeth Of Marriage I have largely treated in Domesticall Duties Treat 2. Part. 1. § 1 c. Marriage is here commended by the honour thereof Marriage is honourable The Greek word signifieth that which is of high account or esteem It is attributed sometimes to Persons For where it is said that Gamalâ—…el was had in reputation Act. 5. 34. The Greek useth the same word that is here translated honourable Sometimes also it is attributed to things as to the fruit of the earth Iam. 5. 7. and to such stones as of all earthly things are most valuable called precious stones and joyned with silver gold pearls and other things of great worth Revel 18. 12. yea it is attributed to Divine Promises 2 Pet. 2. 4. And to Christs bloâ—…d 1 Pet. 1. 19. In all these places it is translated pretious This word being thus applied to marriage sheweth that it is an estate highly to be accounted of and in that respect styled honourable In what respect Marriage is honourable hath been distinctly shewed in the foresaid book of Domest Dut. Treat 2. Part. 1. § 23 c. The Verb 18 in the original is not expressed word for word it is thus Marriage honourable Hereupon some understand a Verb of the Imperative mood which implieth a charge but that is not so fitly understood 1. It is most usual in Greek when the Verb is not expressed to understand the Indicative Mood rather then the Imperative So the Greek Fathers that have written upon this place yea and the Latine Fathers too and Protestant Divines Yea and many Popish Expositors do here understand the Indicative as we in our English have expressed it The Syriack doth expresse the Indicative Mood 2. The opposition betwixt this clause and the last clause of the verse shew that this is rather a commendation of marriage that it is honourable then an Injunction to make it honourable For what consequence or dependance is this Let marriage be honourable and a bed undefiled but adulterers God will judge The later clause should rather be a reason of the injunction thus Let marriage be honourable for God will judge adulterers 3. Marriage is here prescribed as a remedy against uncleannesse and in that respect thus commended is honourable as the best remedy that can be prescribed 4. Marriage is positivevely declared to be honourable as well as to be a bed undefiled 5. That which an injunction expresseth will by necessary consequence follow upon the commendation of marriage For it being granted that marriage is honourable it followeth that it must be used as an honourable thing chastly hollly modestly temperately seasonably so as it may prove to be a bed undefiled §. 55. Of the Extent of Marriage in all THis phrase in all is so indefinite as it may be referred to any of the Genders and to persons or to things They who apply it to persons thus translate it Among all or among all men meaning all sorts degrees conditions or sexes as Males and Females Kings and Subjects Nobles and meaner Rich and poor Minister and Lay-people or of what calling and estate so ever they be They who apply it to things thus take it every way or in every thing that appertain to marriage or in all estates whether of peace or trouble But it appears that the Apostle here intends it of persons because he opposeth it to these persons whoremongers and adulterers For in that Marriage is honourable in among all men God will judge whoremongers and adulterers who might have used this remedy of marriage This general is to be limited to such as are fit for marriage and to whom marriage is lawfull Such are persons of different Sexes male and female and of ripe years not children and free not married nor contracted to another then living and beyond the degrees of consanguinity and affinity forbidden in Gods Word and are able to yield due bene volence to their yoke-fellow not being born Eunuchs nor by any occasion impotent in reference to the main marriage duty All such marriages are no true marriages but plain nullities Papists rank amongst these such as enter into religious Orders as they call them but for this they have no warrant from Gods Word See Dom. Dut. Tr. 2. Par. 1. § 6. §. 36. Of the bed undefiled THis clause And the bed undefiled may be here taken as a further Commendation of marriage In this sense the copulative particle AND joyneth two attributes appertaining to marriage together 1. Honourable 2. Undefiled As if it were thus translated And it is a bed undefiled Or it may be taken as an explanation shewing wherein marriage is honourable namely in that it is the bed undefiled In this sense the copulative joyneth two subjects together namely Marriage AND the bed undefiled and makes them both honourable As if he had said Marriage is honourable and the bed undefiled is honourable Both these in the general tend to the same scope This later clause is added by way of prevention For it might be objected that married persons lie in bed together and thence also inferred that it is polluted and cannot be honourable This is here prevented in that the Apostle addeth that that is the bed undefined Some take this to be added by way of caution that on this
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
Christ. It is called Christs reproach in sundry respects as 1. The union that is betwixt him and his Church The Church is that mysticall body whereof he is the head In this respect head and body are styled Christ 1 Cor. 12. 12. So as the reproach of the body or of any member thereof is the reproach of Christ himself 2. The sympathy which is betwixt Christ and every of his members He is sensible of that reproach which is cast upon any of them In this respect he said to Saul Why persecutest thou me Act. 9. 4. 3. The account which Christ hath of the reproaches of his Saints he doth account them as reproaches cast upon himself even as he did account the neglect of mercy to Saints a neglect of mercy to himself Matth. 25. 45. 4. His undertaking to revenge such reproaches and wrongs as are done to his members For he hath said Vengeance is mine I will repay Rom. 12. 19. 5. The cause of the reproach which is here meant and that is Christ himself a profession of his name a maintaining of his Gospel and holding close to his righteousness In this sense an Apostle calleth sufferings in such cases Christs sufferings 1 Pet. 4. 14. Act. 5. 41. 6. That resemblance that is betwixt the reproaches of Saints and Christ. There can scarce be laid a reproach upon a Saint which was not formerly laid upon Christ. See Chap. 12. v. 2. § 19 20 21. Many reproachfull acts were done unto him all his life long especially at the time of his death Whereof see Chap. 6. v. 6. § 42. This reference of reproach to Christ in this phrase His reproach is for limitation direction consolation and incitation 1. It affordeth a limitation in that it restraineth it to a distinct kinde of reproach which is Christs reproach It is not every kinde of reproach that can be counted a matter of glory wherein a man may rejoyce but Christs reproach I may in this case say of reproach as the Apostle doth of buffeting What glory is it if when ye be reproached for your faults ye shall take it patiently 1 Pâ—…t 2. 20. 2. It affordeth a direction in shewing how we ought to bear reproach even as Christ did for we are in this case to look unto Iesus who despised the shame Hereof see Chap. 12. v. 2. 3. It ministreth much comfort in that no other thing is done to us then what is done to our head before us Herewith doth Christ comfort his Disciples Matth. 10. 25. Iohn 15. 20. The comfort hence arising is the greater in that Christ our Head hath a fellow-feeling of our reproaches and accounts them as cast upon himself and answerably will recompense us and revenge our reproachers 4. What greater motive can we have to incite us willingly and contentedly to bear reproach then this that it is Christs reproach If honour if profit may be motives to incite us to a duty these motives are not wanting in this case What can be more honourable then to be as Christ was and if we be reproached with him here we shall enjoy with him hereafter a Crown of Glory What more honourable What more profitable I might hereupon further note the folly yea madnesse of such as reproach the Saints They think they have to do but with mean contemptible persons but it appears that they have to do even with the Lord Christ himself who can take â—…ore vengeance of them even in this world and after throw them into eternall perdition for it is Christs reproach §. 138. Of Believers having no continuing City here Verse 14. For here have we no continuing City but we seek one to come THis verse is added as a reason to enforce the former duty of going forth out of the Camp as is clear by this causall particle FOR. The reason is taken from the instability of the things of this world The reason is of great force to enforce a withdrawing of a mans heart from the world For what wise man will set his heart upon that which is uncertain and unstable The Adverb translated here is sometimes indefinitely used for a note of demonstration or admiration thus Here is the patience of the Saints here are they that keep the commandments of God Rev. 14. 12. It is also put for the time of doing a thing as Chap. 7. v. 8. § 51. and for place and this more strictly for the particular place where one is as for that place where Peter was when he said It is good for us to be here Matth. 17. 4. or more largely for the whole earth as here for it is opposed to heaven yet it may also be applied to the time of mens abode in this world A City is here put for that which is firm and stable for a City consisteth of houses which are built upon their foundations and useth to be fenced about with strong wals Thus it is opposed to a Camp which consisteth of tents which are movable That the word City is here so used is evident by this epithete continuing added to it This here implieth a present stability and an everlastingnesse therein thus our substance in heaven is called an enduring or continuing substance that is everlasting Heb. 10. 34. for such an one is the City to come which we seek The negative particle NO sheweth that there is no such City to be found here in this world In this world there is no firm and stable estate The wise man hath largely proved this in Ecclesiastes and experience of all ages hath evidenced as much How are States that seemed to be most stable clean ruined This is lively set forth in that Image which was shewed to Nebuchadnezzar in a dream Dan. 2. 31. Where is Nineveh where Babylon where Ierusalem These were strong and stately Cities in their time Soon are the things of this world removed from men witnesse Iobs case Iob 1. 14 c. and soon may men be taken from the things of this world witnesse his case whom Christ styled fool Luke 12. 20. This by the Divine providence is so ordered on these and other like grounds 1. To put a difference betwixt the things of this world and of the world to come By a like evidence doth this Apostle put a difference betwixt Christ and creatures Chap. 1. v. 11. § 139. 2. To wean us from this world and the things thereof This motive doth the Wise man use to draw mens mindes from riches Pro. 23. 5. 3. To make us the more to enquire after the things that are durable This the Apostle here exemplifieth in these words following but we seek one to come The manner of expressing this point under this Verb have further sheweth that we are in this world as pilgrims out of our Country We have here no sure dwelling place The Patriarchs of old acknowledged themselves to be strangers and pilgrims on the earth and answerably
good Shepherd §. 168. Of Christ the great Shepherd THe foresaid Shepherd is here styled Great yea with an emphasis That great Shepherd There is in Greek a double article one prefixed before the word Shepherd The other before the epithete great thus that Shepherd that great one Christ may well be styled that great Shepherd in sundry respects 1. In regard of the dignity of his person for he was God-man 2. In regard of his superiority he was the Lord of all 3. In regard of his power which is an Almighty power He is able to do whatsoever may be expected from a Shepherd 4. In regard of his goodnesse As he is infinitely good in himself so the fruits and effects of his goodnesse are very great such as bring his sheep to eternall happinesse 5. In regard of the great price wherewith he purchased his sheep here styled the blood of the everlasting Covenant This Epithete is here added to distinguish him from other Shepherds For in Scripture both Magistrates and Ministers are styled Shepherds But none ever were such as Christ is He only is the great Shepherd In this respect he is also styled the chief Shepherd 1 Pet. 5. 4. As he is called the great High-priest Heb. 4. 14. to distinguish him from other High-Priests See Chap. 2. v. 17. § 173. so here a great Shepherd to distinguish him from all other Shepherds and to move us every way to esteem him above others and to preferre him before others All other Shepherds are under this great Shepherd and to give an account to him and to depend on him §. 169. Of the Sheep of Christ. TO shew that Christ is a Shepherd not at random for any sheep but that he hath a peculiar flock belonging unto him he is thus set out That great Shepherd of the sheep In this respect where Christ calleth upon Peter to feed those that were committed to his charge he useth three times this appropriating relative MY Feed my lambs feed my sheep feed my sheep John 21. 15 16 17. So as this great Shepherd hath a peculiar flock according to that which he saith of the relation betwixt him and these sheep There shall be one fold or flock and one Shepherd Joh. 10. 16. The flock of sheep that belongeth unto Christ are of such as the Father hath elected the Sonne redeemed and the holy Ghost in some measure sanctified The Greek word seemeth to be derived from a Verb that signifieth to go on and may fitly be applied to Saints progresse These are called sheep in a double respect 1. In regard of their reference to Christ. It was shewed § 166. that Christ was a Shepherd Now these are they over whom Christ as a Shepherd sets himself and of whom as of a peculiar flock of sheep he taketh speciall care 2. In regard of that fit resemblance that is betwixt them and sheep and that in sundry excellent qualities As 1. Meekness Sheep are of all creatures the most meek They are freest from rancor and revenge Clap them on the back set them on by all means you can yet you cannot move them to fly in the face of a man or to bite him no not to snarl against him These are doggish properties Such as have the Spirit of Christ in them have a meek spirit It is said of Christ He was oppressed and he was afflicted yet he opened not his mouth Isa. 53. 7. Such is the disposition of the members of Christ. 2. Harmlesness Of all creatures they are the least harmfull Though they suffer much they do no wrong 3. Patience As sheep are dumb before the shearers Isa. 53. 7. yea before their slaughterers So are holy Martyrs 4. Dependance Sheep do altogether depend upon their Shepherds care Thus Beleevers cast themselves upon Christ upon his protection and provision 5. Obedeence Sheep follow their Shepherd Ioh. 10. 4. They flock together or go this way and that way according to the whisle or other direction of the Shepherd So do Christs sheep Ioh. 10. 16. 6. Contentedness They will feed upon any pasture Yea even upon the fallow ground Thus are Beleevers content with any state wherein the Lord shall set them 7. Cleanliness They are not like swine that delight to wallow in the mire but if by occasion they fall thereinto they will as soon as they can get out of it Herein lies a difference betwixt a naturall man and one that is truly regenerate The former wilfully runneth into sinfull mire and with delight walloweth therein The later may by temptation fall into such filth but through shame he will quickly recover himself and seek to be cleansed 8. Sociableness Sheep love to flock together and to feed together So Saints love the society one of another 9. Profitableness They are in every thing profitable Their wool and skin for clothing their milk and flesh for food their guts for strings their dung for manuring ground They are profitable being alive and profitable after death By these properties we may make triall of our selves whether we be the sheep of Christ or no. It becomes us therefore duly to apply them to our selves Hereby also proof is given of the benefit that Saints bring to those among whom they live which may easily be gathered from the forementioned properties They ought therefore to be had in high account §. 170. Of the blood of the everlasting Covenant BY way of amplification the Apostle addeth this clause Through the blood of the everlasting Covenant There were three distinct points before noted in this verse 1. A description of God The God of peace 2. The resurrection of Christ. 3. The office of Christ to be a Shepherd of the sheep To each of these may the foresaid amplification have reference For 1. The Lord is the God of peace through the blood of the everlasting Covenant 2. God brought again from the dead the Lord Jesus because by his blood he had sealed and ratified the everlasting Covenant 3. By vertue of the everlasting Covenant sealed by the blood of Christ Christ became the great Shepherd of the sheep Of a Covenant in generall See Chap. 7. vers 22. § 94. Chap. 8. vers 8. § 39 c. The Covenant here meant must needs be the new Covenant of grace because this epithete everlasting is attributed thereunto Of the difference betwixt the old and new Covenant of grace See Chap. 8. v. 8. § 52. This new Covenant was made with Christ as the Head of the mysticall body It was in and by him established and ratified and thereupon it is here added as the ground of the three forementioned points The word here translated everlasting is in Greek the same that is translated eternall Chap. 5. v. 9. § 51. It implieth a continuance without date It is here attributed to the new Covenant 1. To put a difference betwixt it and the old Covenant which had a date and was in time abrogated