on the right hand of God Act. 7. 56. Thus shall we with much patience contentednesse and cheerfulnesse do and endure what God by his providence calleth us unto knowing that If we suffer with Christ we shall also reign with him 2 Tim. 2. 12. §. 64. Of the Resolution of Heb. 2. v. 6 7 first part 8th 6. But one in a certain place testified saying What is man that thou art mindfull of him or the son of man that thou visitest him 7. Thou madest him a little lower then the Angels thou crownedst him with glory and honour and didst set him over the works of thy hands 8. Thou hast put all things in subjection under his feet THis Text is a testimony taken out of Psal. 8. 4 5 6. The summe of it is Christs Exaltation About it two points are observable 1. The manner of bringing in the testimony 2. The matter contained therein The manner is manifested two waies 1. By an indefinite pointing at 1. The Penman One 2. The place In a certain place In the matter two points are distinctly demonstrated 1 The low degree from which Christ was exalted 2. The high degree to which Christ was exalted That low degree is set down 1. Simply v. 6 2. Comparatively v. 7. In the simple consideration of Christs low degree Observe 1. The â—…es under which it is couched 2. The manifestation of Gods tender respect to him therein The Titles are two 1. Man 2. Son of man The manifestation of Gods respect is in two phrases 1. Mindfull 2. Visit. In the comparative expression of Christs low degree are noted 1. The persons 2. The point The persons are of two sorts 1. The efficient or authour who put him under God implied in this apostrophe and under this relative Thou 2. The object or persons under whom he was put Angels The point or comparison it self declares 1. The degree of humiliation Lower 2. A restraint or limitation thereof Little This hath reference both to the measure and also to the continuance of his humiliation Little measure Little or short in time In the high degree whereunto Christ was advanced two things are noted 1. The Person that exalted him Even the same that humbled him THOU 2. The kinde of advancement This consisteth of two parts 1. Dignity 2. Authority His Dignity is 1. Propounded in this metaphor Crowned so as it was royall 2. Amplified and that two waies 1. By the excellency of that Crown Crown of glory 2. By the esteem or others Honour 2. His Authority is manifested two waies 1. By his jurisdiction over others 2. By others subjection to him His jurisdiction is set out 1. By the kinde of it Set over 2. By the subjects over whom he is set The works of thine hands Others subjection is set down 1. By the persons or things subjected to him All things 2. By the low degree of their subjection Under his feet § 65. Of the Instructions raised out of Heb. 2. v. 6 7 and former part of the 8th I. TO alleadge a proof of a Point is as much as to alleadge the Point it self Thisâ—… gather from this note of an Assumption BUT For in ordinary course this should have followed But unto Iesus he hath put in subjection the world to come Instead thereof the Apostle produceth a testimony of Scripture that proves aâ—… much II Sacred Scripture receives no authority from the Penman thereof This is one reason why the Apostle nameth not the Psalmist but saith ONE See § 52. III. It is sufficient to quote the words of Scripture This is sufficient though no Book nor Chapter nor verse be quoted See § 50. IV. The Old Testament testifieth of Christ. See § 51. V. Man of himself is a mean mortall and miserable creature The Hebrew word translated Man intends thus much See § 54. VI. Man comes of man Every one is a sonne of man and descends from Adaâ—… See § 54. VII Christ was a mean man This title Man is here especially meant of Christ. See § 54 59. VIII Christ was born of man Even he also was a Son of man See § 54. IX Nor Christ nor any of his members are ever out of Gods minde He is mindfull of man Christ the Head is here to be considered with all his members See § 55. X. God had an especial care of Christ and of his members He visited them See § 56. XI It is God that maketh low This Apostrophe Thou madest him lower is directed to God See § 57. XII Christ was made low This Positive is comprised under the Comparative Lower XIII The Lord of Angels was made lower then Angels This relative HIM hath reference to him which is the Head of all principality and power Col. 2. 10. XIV Christs abasement was but a small abasement XV. Christ was humbled but for a short time These two last Doctrines arise out of this particle of diminution Little See § 59. XVI Christs exaltation followed upon his humiliation The order of setting the one after the other intimateth as much XVII The same God that made Christ low highly advanced him The Apostrophe made to God about Christs humiliation is continued to God about Christs exaltation XVIII Christ is advanced to a royall estate God Crowned him XIX Christ is advanced to glory See § 60. XX. Honour accompanieth glory See § 60. XXI Christ hath Authority added to his Dignity See § 61. XXII Christs Authority is over Gods creatures even the works of his hands See § 61. XXIII Every creature is put under Christ. This generall All things intends as much XXIV Creatures are under Christ as low as can be This metaphor Under his feet demonstrates as much See § 62. §. 66. Of the extent of this word All things Verse 8. For in that he put all in subjection under him he left nothing that is not put under him But now we see not yet all things put under him THe Apostle having largely and faithfully cited the very words of a Divine testimony to confirm the excellency of Christ he proceedeth to declare the meaning thereof in such particulars as most concerned the party intended The first particle FOR implieth an explanation of that which goeth before as if he had said David there speaketh of Christ FOR this is the meaning of his words Herein lieth the force of the Apostles argument David saith All things are put under the feet of the man of whom he speaketh But all things are put under the feet of none but of Jesus Therefore none but Jesus can be the man of whom David speaketh If any creature at all be exempted from that generall All things Christ is not absolutely supream To shew that the force of the argument lieth in this generall All things the Apostle resumes the word of the Psalmist thus In that he put all in subjection under him In this repetition in stead of
â—…ffer the lame and sick is it not evill offer it now unto thy Governour will he be pleased with thee Mal. 1. 8. It was so equall that sound sacrifices should be offered unto God as equity shewed the like was to be done to men In the case of Ministers maintenance the Apostle laid down sundry grounds of equity and among others produceth legal institutions as Thou shalt not muzzle the mouth of the ox and they which minister about holy things live of the things of the Temple and they which wait at the Altar are partakers with the Altar 1 Cor. 9. 7 9 13. As God is just and equall in all his dealings so his care is to satisfie men in all the ordinances which he imposeth upon men and thereupon ordereth them according to common equity that we may the better discern the equity thereof 1. This discovereth their erroneous conceit who put the books of the law oâ—…t of the Canon of Scripture There were of old certain Hereticks called 〈◊〉 who denyed the divine authority of Moses books The Manichees went further and rejected all the Old Testament These have of old been condemned by ancient councels There are many among us who too lightly esteem the books of the law and think they might be well spared surely such know not the right use which we christians may make of the legal types Of their use see Chap. 4. v. 8. § 50. and Chap. 8. v. 5. § 13. 2. The equity that is couched under the legall rites giveth demonstration of the â—…ent and perpetuall use of them And for this end we have everlasting records of them in the sacred Scripture They who can well discern the truths shadowed 〈◊〉 in types and the equity that is comprised under them will find that even the legall rites are among those things which were written aforetime for our learning Rom. 15. 4. 3. It will be labour well spent to exercise our selves as in other parts of sacred Scripture so in these and to pray for the Spirit of illumination that we may understand the truth and equity of them Of helps hereunto see Chap. 4. v. 8. § 50. §. 98. Of legall rites typifying like truths BY the first is here meant the very same thing that was called the first Testament or Covenant v. 15. § 90. And to make up this sense our English have well expressed this word Testament It is that which is also called the old in opposition to the new covenant Chap. 8. v. 13. § 80. This Covenant is called a Testament because after the manner of Testaments it was ratified with the blood of such creatures as were slain and so dead The ratification thereof is comprised under this word dedicated The Greek word is derived from a noun that signifieth new When sacred places or things were newly built or renewed they used by sacred solemnities to dedicate or consecrate the same The word implyeth a religious act whereby a person or thing was set apart to an holy use Here it is passively used and actively Chap. 10. v. 20. where it is thus translated he hath consecrated The feast and other solemnities which were a dedication are expressed under a title derived from this word and translated the feast of the dedication Joh. 10. 22. The latin useth a word of a like notation for dedicating of a thing which according to that notation our English translateth to initiate They who are baptized are according to that word said to be initiated that is consecrated and dedicated to God The main scope of the Apostle in this verse and the force of the argument which he useth demonstrateth that the rites of the law typified truths like to themselves They were for the most part with blood so Christ doth all for us with blood namely by his death Concerning the point here intended the Apostle saith of the Ministers of the law that they served unto the example and shadow of heavenly things Chap. 8. 5. As the body is like the shadow so the truth like the type The types themselves made nothing perfect Chap. 7. 19. Therefore to raise up mens minds to such truths as could make perfect the types were like to them This may be an especial means to help us in finding out the truth of types See Chap. 4. v. 8. § 50. §. 99. Of blood the means of agreement with God THis phrase of dedicating the first Tabernacle with blood gives instance that blood is the means of consecrating things to God Thereby all things are made acceptable to him All agreements since mans fall betwixt God and man have been by blood Under the first Testament here mentioned are comprised all agreements from mans fall till Christ was exhibited Under the second Testament which is the new all from Christs time till the end of the world Both these Testaments were dedicated with blood Thus much is implyed under this phrase Neither the first â—…hat iâ—… nor the first nor the second were dedicated without blood From hence we may infer that all agreements with God are in blood This might easily be exemplified by an induction of particulars as 1. The bruising of the heel of the seed of the woman Gen. 3. 15. imlpyeâ—… blood 2. Abels acceptable sacrifice was a bloody one Gen. 4. 4. and so was Noahs and all other like sacrifices in succeeding ages 3. Their Sacraments were bloody as circumcision Exod. 4. 26. and the paâ—…over Exod. 12. 6 7. Thus our Sacraments Matth. 26. 28. Rom. 6. 3. This is not in regard of Gods delight in blood but in regard of sin which in reference to Gods truth Gen. 2. 17. and justice cannot otherwise be expiated This is a great aggravation of the hainousness of sin that God thereby is kepâ—… from entring into covenant without blood If that true blood which doth properly take away sin even the blood of the Son of God be duly weighed the foresaid aggravation will be much heightned §. 100. Of making known Gods Covenant before the Seal be put to it Vers. 19. THe aforesaid general point of dedicating things under the law with blood the Apostle exemplifieth by sundry particulars In setting them down he beginneth with the time when that course was first observed and with the ground of observing the same The time is in these words When Moses had spoken every precept Of Moses See Chap. 3. v. 2. § 37. The Apostle in that which is here set down hath relation to Exod. 24. 7 8. For besides the sprinkling of blood there mentioned the very words spoken by Moses are quoted in the next verse This phrase had spoken implyeth that Moses declared the meaning of what he did before he used that rite of sprinkling blood whereby the Covenant of God was ratified so as Gods Covenant might be made known before the seal be put to it The blood that was sprinkled was a sign a seal a ratification yea and a kind of Sacrament
Country and another of the true Religion about their Rites of Titles in secular matters and priviledges he is to prefer his own Country As if there be war betwixt those two Nations about such secular Rites he may bear Armes under his Soveraign though an Idolater against the other though of the true Religion 3. In secret differences betwixt his Country and the other of the true Religion where the cause is not openly known by the common subjects a subject is bound to the command of those whose subject he is The Church may be preferred in such cases as follow 1. When there is speciall warrant either by inward divine instinct which Rahab had or by express command About this point of instinct men must take heed of conceited phantasies and diabolical suggestions 2. When ones Country is by God devoted to destruction In this case the Inhabitants of Babylon are commanded to come out of her Rev. 18. 4. 3. When some members of ones Country are to be punished for intolerable impiety and the Church is stirred up by God to be an instrument therein Because the Benjamites took part with the Citie of Gibeah who were of their own Tribe in this case they sinned and were destroyed Iudg. 20. 12 c. 4. When ones Country seeks the ruin of the Church meerly for Religion sake he that is of that true Religion may take part with the Church 5. When there is such deadly fewd betwixt ones Country and the Church as they cannot both stand together a true Believer may take part with the true Church In such cases a man may say to those of his Country as Levi did to his Father Mother Brethren and Sisters I have not seen them nor will I acknowledge them Deut. 33. 9. A man herein prefers true Religion before natural affection spiritual amity before Civill society yea God before man We are therefore in the foresaid cases to pull out the bowells of natural affection and in the cause of God to prefer him before all Luk. 14. 26. The Apostle S. Iames from these effects of Rahabs Faith inferreth that she was justified by works James 2. 25. meaning that that faith wherewith she was justified was not a bare naked faith without works but a faith that manifested it self by works and in that respect her works did declare her to be justified So as a mans inward faith in God and love of him must be manifested by works See more hereof In the Saints Sacrifice on Psal. 116. 9. § 59. §. 191. Of the Resolution of and Observations from Hebr. 11. 31. By faith the harlot Rahab perished not with them that believed not when she had received the Spies with peace THE sum of this verse is in two words Faiths proof Hereof are two parts 1. The point proved 2. The kind of proof In the former we have 1. The particular grace Faith 2. The person whose faith it was The person is described 1. By her name Rahab 2. By her condition an harlot The latter which is the kind of proof admits two considerations 1. An event that fell out This is 1. Propounded in this phrase she perished not 2. Amplified by the contrary event which befell others In the amplification is set down 1. The kind of Judgment implyed in this phrase with them 2. The cause thereof in this phrase that believed not 2. An effect In setting down whereof three branches are expressed 1. The particular act she received 2. The object or persons whom she received the Spies 3. The manner how with peace Doctrines I. The seed of Faith is accounted for Faith Such was the Faith here mentioned See § 181. II. God takes notice of penitents by name Witness Rahab See § 182. III. Some Gentiles under the Law were called Such a one was Rahab See § 182. IV. Women may prove Worthies Rahab was a woman and here reckoned amongst Worthies See § 182. V. Notorious sinners may obtain much mercy An harlot here so did See § 183. VI. God hath penitents in high account Rahab was a true penitent See § 183. VII Faith keeps from common destruction See § 184. VIII Others may reap benefit from the faith of some By Rahabs Faith all that were in her house were preserved See § 184. IX God can put difference betwixt different persons Rahab perished not with others in the Citie See § 184. X. Infidelity is the cause of destruction They perished who believed not See § 185. XI Spies are lawfull This is here implyed by the mention of Spies in this place See § 186. XII Men in danger are to be preserved from such as seek their lives Thus did Rahab preserve these Spies See § 187. XIII They who are taken under protection must be dismissed in peace So were these Spies See § 188. XIV Mental equivocation is sinfull See § 189. XV. There are cases wherein the Church is to be preferred before ones own Country Rahabs case was such an one See § 190. XVI Faith is justified by works So did Rahab here justifie her Faith See § 18. §. 192. Of Registring some specialls in publick records Heb. 11. 32. And what shall I more say for the time would fail me to tell of Gideon and of Barak and of Samson and of Jepthath and of David also and Samuel and of the Prophets THE Apostle having long insisted on a distinct narration of the fruits of the faith of sundry Worthies he here contracts his Catalogue that his Epistle might not swell too much The Sacred Scripture setteth out the examples of many other Worthies which the Apostle supposed to be very pertinent to his purpose Therefore he doth not abruptly break off his induction of particulars but elegantly contracts it and that 1. By a bare expression of their names v. 32. 2. By a concise declaration of the common effects of their faith in the verses following He passeth from his distinct description of particulars to a brief enumeration of others by a transition in these words What shall I more say the time would fail c. This transition consists of a Rhetoricall communication wherein a question is propounded and an answer made by himself which maketh it to be a Rhetoricall figure This question What shall I more say implieth that he had much more to say In the Greek it runs thus word for word and what do I yet say which implieth a purpose to break off his former distinct expression of the fruits of the faith of particular persons though he had much more to say For in the former Catalogue he culled out some only of those who are recorded in the five Books of Moses and in Ioshua till the Church was brought into the promised land He passed over Enoch Shem or Melchisedech Rebekah Aaron Caleb and sundry others Whereby he hinteth that God had more Worthies than are requisite to be made known 1. There were more recorded in the old Testament yea and in the
often termed his best friend next unto Iesus Christ. And that Saturday though he kept his bed through weaknesse yet was he more wakefull and his spirit more lively and cheerfull than for severall daies before which questionlesse was from his joyfull apprehension of his approaching departure His speeches that day were more than ordinarily heavenly speaking much in admiration of the freenesse of Gods grace and riches of his Mercy in Iesus Christ. As while he lived he led an heavenly life so about the time of his death by those comforts and joyes which he found in his Soul he seemed to be in Heaven while he was upon the Earth and so continued full of sweet comfort and heavenly expressions to the last of his understanding and speech which continued till Monday morning when both failed him from which time he lay breathing but shorter and shorter till eight of the clock that night about which time in the presence of all his Chilren and divers friends he quietly slept in the Lord making an happy change from earth to heaven Dec. 12. Anno Christi 1653. Being 79. years old having served God faithfully and painfully in his generation The Names of such Books as this Author hath written 1. OF Domesticall duties eight treatises out of part of the fifth and sixth Chapters of the Epistle to the Ephesians 2. The whole Armour of God on part of the sixth Chapter of the Epistle to the Ephesians 3. A Treatise of the sin against the Holy Ghost out of Matth. 12. 31 32. Mark 3. 28 29. 4. Two Catechismes one handling the fundamentall principles of Christian Religion the other brief answers to the chief Articles of Religion 5. A Guide to go to God or an Explanation of the Lords prayer 6. Gods three Arrowes Plague Famine Sword in three treatises 1. A plaister for the Plague on Num. 16. 44. to the 50. 2. Dearths death on 2 Sam. 21. 1. 3. The Churches Conquest over the Sword on Exod. 17. 8. to the end 7. The extent of Gods providence A Sermon on Matth. 10. 29 30 31. preached Nov. 5. 1623. on occasion of the downâ—…all of Papists in Black-friers ten daies before with the Relation of the said downfall 8. The Dignity of Chivalry A Sermon on 2 Chron. 8 9. preached before the Artillery Company of London June 13. 1626. 9 The Saints Sacrifice or a Commentary on the 116. Psalm 10. Two treatises 1. The Sabbaths Sanctification 2. A Treatise of Apostacy on Luke 15 31. 11. The Saints support A Sermon on Neh. 5. 19. preached before the Commons of Parliament June 29. 1645. 12. Mercies Memoriall A Sermon on Evod. 13. 3. preached in Pauls Church London Nov 17. 1644. being the day of Q. Elizabeths inauguration 13. The progress of divine providence A Sermon on Ezek. 36. 11. preached before the house of Peers Sep. 24. 1645. 14. A Sermon on Ezek. 24. 16. preached at the Funerall of Mrs. Margaret Duck with a large Relation of her life and death 15. The right way A Sermon on Ezra 8. 21. preached before the Lords Sep. 12. 1648. The day of humiliation for a blessing on the Treaty between the King and Parliament 16. A large Commentary and exposition on the whole Epistle of Saint Paul to the Hebrewes These Books are lately printed and are sold at the Kings Armes in Pauls Church-yard AN exposition of the Book of the Prophet Isaiah by William Day late Fellow of Kings Colege Cambridge now Minister at Maple Durham in Oxford-shire Of Government and Obedience as they stand directed and determined by Scripture and Reason Four books by Iohn Hall of Richmond Judiciall Astrology largely confuted from Scripture Authority Nature Reason Experience Confession large observations on History and from severall other particulars of that unlawfull Art by Iohn Gaule of Staughton in Huntingdon-shire A large Scripture Concordance containing a Survey of Theologiâ—…all propositions with their Reasons and Uses Alphabetically digested by William Knight The History of the Counicll of Trent written in Italian by Picero Soave Polano and translated into English by that learned Kinght Sir Nathaniel Brent and enlarged in this fourth edition with many considerable and remarkable additions A Scripture Chronology wherein the principall Periods of time from the Creation of the world to the death of Christ are included and many questions of great importance resolved by William Nisbet Minister in Scotland The Character and History of the Bishops in the Reigns of Queen Elizabeth and King Iames written by Sr. Iohn Harrington for Prince Henry Nâ—…w observations on the Creed Commandements Sacrament with the use of the Lords prayer maintained and a Treatise of popular errors in Religion by Iean Despagne The Magistrates Authority in matters of Religion aâ—…erted or the Right of the State in the Church A discourse written by Hugo Grotius Loci communes D. Martini Lutheri ex Scriptis ipsius latinis in 5. classes distributi â—… M. Theodosiâ—… Fabricio A Teatise of Contrition Conversion and Self-deniall being the summe of 80. Sermons on Act 2. 37. by R. Ienison Dr. of Divinity A plain Discovery of the whole Revelation of St. Iohn by Iohn L. Napier The great mystery of Ungodliness discovered from the writings and speakings of a company of spirituall Juglers called Quakers wherein their cheats are manifested to the world by Ralph Farmer Minister at Bristoll A Vindication of the Parish-Churches and Parcchial Ministers of England from the uncharita ble Censure and infamous Title of Antichristian and Rabylonish by Thomas Gage Preacher of the Word at Deâ—…l in Kent A COMMENTARY Upon the EPISTLE to the HEBREVVS §. 1. Of the Authority of this Epistle 1. THAT we may with the better warrant collect Articles of Faith and Rules for Life out of this Epistle it is requisite that we be well informed in the Divine Authority thereof and also well weigh the excellency of it These Evidences following make clear the Divine Authority of this Epistle 1. The Matter of it which is beyond the reach of humane invention So profound Mysteries are revealed therein as could not be known but by divine Revelation 2. The Manner of unfolding those Mysteries which is with such Majesty and Gravity as argueth a divine Spirit 3. The Congruity of it with other Canonical Scriptures so as if all Scripture be given by inspiration of God then this also 4. The direct Refutation of pernicious heresies which since the writing of this Epistle have been forged so as it must needs be inspired by a fore-knowing Spirit 5. The whole Tenour of this Epistle and manner of expressing the legal Ordinances therein shew that this Epistle was written while the Temple stood and Levitical Rites were in use which was in the Apostles time so as if it had not been Canonical it would questionless have been discovered by them 6. The Pen-man of it whom we shall shew hereafter to be Paul the Apostle 7. The express Approbation which St Peter gives of it for he makes
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
See v. 3. § 22 24. §. 113. Of appropriating Christs Propheticall Office to his brethren THe speciall persons for whom Christ was a Prophet are stiled Brethren and that in relation to Christ himself For thus he himself cals them Of this relation see § 106 107. Expresse mention is here made of this relation to shew who they be for whom in speciall Christ took upon him to be a Prophet namely for his spirituall kindred These are the babes to whom the mysteries of the Gospel are revealed Matth. 11. 25. These are they to whom it is given to know the mysteries of the Kingdom of heaven Matth. 13. 11. These are they of whom Christ in his preaching said Behold my mother and my brethren Matth. 12. 49. For these and these alone are given to Christ. Of these thus saith Christ I have manifested thy Name unto the men which thou gavest me out of the world I have given unto them the words which thou gavest me I have declared unto them thy Name and will declare it John 17. 6 8 26. Quest. Why did Christ himself preach to all of all sorts and why commanded he his Disciples to teach all Nations and to go into all the world and preach the Gospel to every creature Matth. 28. 19 20. Mark 16. 15. Answ. For his Elect sake which were here and there in every place mixed with reprobates as good corn is mixed with tares and solid grain with chaff The Elect only receive the benefit of Christs Propheticall Office others are more hardened thereby Matth. 13. 13 14 15. Hereby such as are kindely and effectually wrought upon by the Ministry of the Gospel wherein Christs Propheticall Office is executed may know that they are Christs brethren chosen of God given to the Son of God heirs of eternall Life §. 114. Of Christs Propheticall Office setting forth Gods praise ANother branch of Christs Propheticall Office is thus set down In the midst 〈◊〉 the Church will I sing praise unto thee The addition of this clause to the former gives us to understand that Christs Propheticall Office tended to the setting forth of the praise of God as well as to the instructing of men in Gods will Hereupon saith Christ to his Father when he wâ—… going out of the world I have glorified thee on earth Joh. 17. 4. As his love to man moved him to undertake the former so his zeal of Gods glory put him on to the later Those two duties of instructing man and praising God belong to all faithfull Prophets of the Lord and they ought to aim at both Yea they are both so linked together as they can hardly if at all be severed For he that declareth Gods Name aright unto men doth therein set forth Gods praise and he whose heart iâ—… set upon setting forth Gods praise will declare his Name to men because thereby Gods praise is set forth §. 115. Of singing Praise THis phrase I will sing praise is the interpretation of one Greek word The root signifieth to celebrate ones praises Thence proceedeth a Nown which signifieth an hymn or song in ones praise The Heathen used to set out aâ—… accurate form of praises especially of the praises of their Gods under this word hymn It is twice used in the New Testament Eph. 5. 19. Col. 3. 16. And in both places it is joyned with Psalms and spirituall songs Psalms were such as are found in the Book of Psalms Hymns such as were composed in speciall for the praise of God Songs such as were metrically and artificially penned Because such songs for the most part were light and lascivious he addeth this Epithete Spiritual To teach Christians to take heed of wanton songs From that Nown hymn the Verb here used by the Apostle is raised It implieth two things 1. The Matter of a duty which is the setting forth of Gods praise 2. The Manner of praising him cheerfully melodiously with singing Of praising God namely what it is to praise him for what he is to be praised and why this duty is to be performed See my Explanation of the Lords Prayer entituled A Guide to go to God § 238 239 240. Of solemn praise and manifestation thereof and unsatisfiednesse therein Sâ—… The Saints Sacrifice on Psal. 116. § 1 85 86 108. The prime principall and proper object of praise whom Christ would praise was God It was God to whom he thus directed his speech I will praise THEE See The Saints Sacrifice on Psal. 116. 12. § 79. St Paul in another place thus bringeth in Christ performing this duty For this cause I will confesse to thee among the Gentiles and sing unto thy Name Christ in his life time accomplished that which was by the Psalmist foretold of him and that according to the literall sense of the word He sang praises to God The very word of the text is used where it is said of Christ and his Disciples They sung an hymn Matth. 28. 30. This practise of Christ doth not only justifie and warrant this manner of setting forth Gods praises by singing but also commends it much unto us For Christs practise of an imitable duty is a great commendation of that duty We are oft exhorced to be followers of him As this duty is here commended so it is also expresly commanded Eph. 5. 19. Col. 3. 16. Good warrant there is for performing this duty privately alone or in a family and publickly in a Congregation This direction Is any man merry let him sing Psalms Jam. 5. 13. warrants singing by one alone Paul and Silas their singing of Psalms Act. 16. 25. warrants singing by two or three together The forementioned practise of Christ and his Disciples singing after Supper Mark 14. 26. warrants singing in a family And this phrase When you come together every one of you hath a Psalm 1 Cor. 14. 26. implieth the Christians course in singing Psalms publickly in Churches Hereunto tendeth the mention of a Church in this text This manner of setting forth Gods praises even by singing is frequently mentioned in the last Book of the New Testament which foretelleth the then future estate of the Christian Church Rev. 5. 9. 14. 3. 15. 3. They therefore straiten this duty too narrowly who restrain it to the Pedagogy of the Jews Then indeed it was more frequently used especially with all manner of musicall Instruments For then even the externall man needed more outward and sensible means of quickning it Singing was under the Law so highly accounted of as he that was said to be a man after Gods heart 1 Sam. 13. 14 hath this title as an high commendation given unto him The sweet Psalmist of Israel 2 Sam. 23. 1. Though singing be not now altogether so needfull in regard of the externall riâ—…e and manner of quickning as it was under the Law Yet is it not under the Gospel needlesse or uselesse For though Christians be men in reference to the non-age of
was taken Now these Hebrews well knew 〈◊〉 God was the Author of the whole Scripture and that Moses wrote as he was â—…ved by the holy Ghost Therefore the Apostle thought it sufficient thus to intiâ—… the principall or ministeriall Author He spake 2. He expresseth nor Book nor Chapter but only saith In a certain 〈◊〉 Of this manner of quoting a text and of the Greek particle thus translated in certain place See Chap. 2. v. 6 § 52. Though the main scope of the Apostle was to demonstrate a Rest to be obserâ—… in the beginning of the world yet because the very distinct day of Rest was 〈◊〉 remarkable in producing the testimony he expresly premiseth that the testiâ—… is of the seventh day This seventh day here mentioned was the last day of the first week 〈◊〉 ever was It may be that from this instance of Gods observing the first seventh day 〈◊〉 〈◊〉 of seven was in succeeding ages so highly esteemed as it was accounted a 〈◊〉 of perfection As at first seven daies made up a week Gen. 2. 2. so sundry Feasts consisted of 〈◊〉 daies Lev. 23. 3 6 15. 34. The year of rest was the seventh year and the 〈◊〉 of Jubilee was the seven times seventh year Levit. 25. 4 8. The time of a 〈◊〉 uncleanness was seven daies Lev. 12. 2. A leper was to be cleansed on 〈◊〉 seventh day Lev. 14. 9. Seven daies was the time of consecrating a Priest 〈◊〉 29. 35. and the Altar Exod. 29. 37. Seven daies was the time for preâ—… a sacrifice Levit. 22. 27. and for keeping the Lords watch Lev. 8. 35. 〈◊〉 of expiation was to be sprinkled seven times Lev. 16. 14. and also oyl of 〈◊〉 Lev. 8. 11. Naaman was to wash himself seven times 2 King 5. 〈◊〉 There were wont to be seven daies of fasting 1 Sam. 31. 13. And of feastâ—… 2 Chron. 7. 9. seven Bullocks and seven Rams used to be offered up to make 〈◊〉 â—…onement God commanded Iobs friends so to do Iob 42. 8 Balaam had 〈◊〉 as much Numb 23. 1. Sundry other sevens are mentioned both in the 〈◊〉 and new Testament especially in the Book of the Revelation So as the number 〈◊〉 had in it a mystery above other numbers That the proof might be the more clearly and fully discerned the Apostle makes 〈◊〉 of setting it down in the very words of the Author thereof as is imâ—… by this phrase on this wise This is the Interpretation of one Greek Adverb 〈◊〉 word for word in English signifieth SO. Of quoting Scripture in the very 〈◊〉 thereof See Chap. 3. v. 7. § 74. §. 31. Of the Rest of the Sabbath THe testimony it self out of which the Apostle draweth his argument is thus expressed And God did rest c. Two reasons may be given why the Apostle retains this copulative conjunctiâ—… â—…ND Oâ—…e is because in Hebrew the Verb rest is of the Future tense but a copuâ—… joyned to it gives it the force of the Preterperfect tense and makes it signifie 〈◊〉 time past The other is because the force of the argument lieth in the connexion of this testimony with that which was set down in the third verse namely that God finished â—…is works from the foundation of the world AND rested He did not rest till he had finished his works but so soon as he had finished them he rested He finished his works from the foundation of the world AND from the foundation of the world he rested Thus we see how usefull it may be to retain seeming circumstantiall particles of Scripture There are two distinct Verbs used in Hebrew both which are translated 〈◊〉 rest One signifieth to be quiet and free from trouble Thus it is applied to the Ark which after long tossing and driving hither and thither upon the waters is said to rest upon the mountains Gen. 8. 4. The Noun used Psal. 95. 11. and translated 〈◊〉 is derived from this Verb. Hereof see Chap. 3. v. 11. § 116. The other signifieth to cease from doing a thing or to leave off It is attributed to Manna which ceased to fall as at other times it had done fourty years together Iosh. 5. 12. According to the Hebrew notation we may here thus translate 〈◊〉 God did Sabbatize The word Sabbath is derived from this Verb and retained not only in Greek and Latine but also in other languages among Christians The notation of this word sheweth in what respect God is said to rest namely by ceasing to create more creatures then he had done which was his work in the other six daies These words following he rested from all his works demonstrate as â—…ch 1. By this kinde of rest it appears that this answer of Christ My Father worketh 〈◊〉 Joh. 5. 17. doth not contradict that which is here said of Gods rest because the rest here is from creating new kindes of creatures but the working whereof Christ speaks is about Gods doing good to the creatures and it concerns Gods providence which never ceaseth but every moment day and night on Sabbaths and other daies puts forth it self in preserving sustaining succouring ordering and governing his creatures 2. This rest of God is set before us as a pattern Exod. 20. 10 11. We may therefore learn thereby wherein the rest of the Sabbath consisteth not in idleness oâ—… doing nothing at all but in forbearing the ordinary works of the six daies the works of our worldly calling Of the works which may and ought to be done on the Sabbath See my Treatise entituled The Sabbaths Sanctification Quâ—… 5 c. 3. This rest of God gives us a view of that kinde of rest which we shall enjoy iâ—… heaven namely a ceasing from the works of this world before we enter into heaven for that rest is styled a keeping of a Sabbath The seventh day mentioned in this testimony is the same whereof mention 〈◊〉 made Gen. 2. 3. namely a seventh after the six daies which God spent in creating the world and all things therein So much is expressed Exod. 20. 11. yea in the first Chapter of Genesis it is expresly declared what particular creatures God made in every of the six daies We are not to think that there was any such need of Gods taking up so 〈◊〉 time as he did in creating the world as if he could not have done it in a shoâ—… time If it had been his pleasure when he said Let there be light to have said 〈◊〉 at that time Let there be a firmament Let there be waters and dry Land Let 〈◊〉 earth bring forth all manner of plants Let there be sun moon and starres 〈◊〉 there be fowl and fish Let there be beasts all creeping things upon the earth aâ—… let there be man they had all been so soon as there was light even in the first day yea he could have made all in one moment Two reasons
their want of knowledge was through their 〈◊〉 default So as That dulnesse of understanding which men by their own 〈◊〉 bring upon themselves makes the mysteries of the Word to be more 〈◊〉 then otherwise they would be This is the reason that moved Christ to reprove his Disciples for not understanding what he spake Matth. 15. 16. and 16. 9. Luke 24. 25. Iohn 3. 10. So the Apostles 1 Corinth 3. 1. 2 Pet. 3. 16. This affords matter of humiliation to all such as understand not the Word and the mysteries contained therein For it sheweth that they have been slothfull and carelesse about exercising themselves in Gods Word and thereby they have 〈◊〉 themselves dull in hearing dull in conceiving Let them therefore lay the blame not upon Gods Word but upon themselves for take away dulnesse from mens understanding and the Scriptures will appear to be much more easie then to many they appear to be Of the perspicuity of the Scripture and of means to finde out the sense and meaning thereof See The whole Armour of God Treat 2. Part. 8. on Ephes. 6. 17. § 3 7 18 21. This phrase hard to be uttered shews that hearers dulnesse keeps Ministers from a full and clear expressing of the mysteries of the Word They know not how to speak to their hearers 1 Cor. 3. 1. Hereby they are forced to passe over sundry mysteries or to expresse them in such low terms as may seem more fit for dull capacities then for divine mysteries This further aggravates that fault of dulnesse in hearing §. 59. Of reproving upon just ground Verse 12. For when for the time ye ought to be teachers ye have need that one teach you again which be the first principles of the oracles of God and are become such as have need of milk and not of strong meat IN this verse the Apostle gives a particular exemplification of that for which he had in general reproved them in the later part of the former verse namely for 〈◊〉 dulnesse in hearing 〈◊〉 exemplification is brought in as a proof of his reproof So much is maâ—… by this causall particle FOR. Before which in Greek is set the coâ—… particle which is not without emphasis and may be thus translated For Even The Apostles exemplification is set out in two Metaphors One is taken from Catechists who need to be instructed in the first principles of Christian Religion v. 12. The other from children who must have plain and easie matters delivered unto them v. 13 14. By this manner of proceeding in shewing the ground of his reproof we may observe That reproof must be upon good ground If thy brother shall trespasse go and tell him his fault Matth. 18. 15. This is to be done in private reproof Them that sinne rebuke before all 1 Tim. 5. 24. This is to be done in publick reproof In the one and in the other there must be a trespasse 〈◊〉 sin for which the reproof is Nicodemus took this for an undeniable principle which he thus expresseth Doth our Law judge any man before it hear him and 〈◊〉 what he doth Joh. 7. 51. Hereby the Reprover justifieth his deed and sheweth that there was need thereof Thus he maketh his reproof to pierce more deeply and 〈◊〉 the reproved see his fault whereby he may be brought to confesse and redresse it or at least his mouth will be stopped that he shall not have to oppose against it To reprove upon light report or meer suspition savoureth too rankly of 〈◊〉 rashnesse which beseemeth not Christians in such a duty §. 60. Of Proficiency answerable to the means afforded THis phrase For the time implieth that these Hebrews had had the Gospel many years preached unto them thereby they were called unto the Christian Church and made scholars in Christs school and had Christs Ministers to be their instructors and the holy Scriptures their books This is here noted as an â—…vation of their dulnesse and implieth that our proficiency ought to be answerable to our continuance under the Ministry of Gods Word Christ thus 〈◊〉 Philip for failing herein Have I been so long time with you and yet hast thou not 〈◊〉 me Philip Joh. 14. 9. Herein Moses aggravateth the sin of the Israelites in the wilderness who had been there tutored fourty years Yet saith he the Lord 〈◊〉 not given you an heart to perceive and eyes to see and ears to hear unto this day Deut. 29. 4. This also made Ieremiah to complain That three and twenty years â—…ther he had spoken to them the Word of the Lord but they had not hear 〈◊〉 Ier. 25. 3. The continuance of means of knowledge among us is a great aggravation of our peoples ignorance For who among us have not been born and brought 〈◊〉 under the light of the Gospel Are there any now that were born before Queen Elizab. ths dayes But from the beginning of her dayes till these our dayes 〈◊〉 the Gospel been preached in this Land and I hope will continue to be preached to the worlds end The truth of Gods Word and mysteries of godlinesse have 〈◊〉 this time been publickly preached and strongly maintained against Papists and other Adversaries A shame therefore it is for people to be dull in hearing the mysteries of the Word See more hereof § 63. Of Ignorance as it is a sin See v. 2. § 10. Of the danger thereof See Chap. 3. v. 10. § 112. §. 61. Of Learners proving Teachers BY the continuance of means which these Hebrews had enjoyed the Apostle 〈◊〉 sheweth that they might have attained to such a measure of knowledge as they might have been able to have instructed others The Word translated Teachers is derived from a Verb that signifieth to 〈◊〉 It setteth forth such an one as hath been so taught and thereupon hath so learned as he is able and fit to teach others Sometimes it is put for him that hath an office of teaching Ephes. 4. 11. 1 Cor. 12. 28. Sometimes for him that hath ability to teach Rom. 2. 20. So it is here taken So as it will not follow that all who are able to instruct others should thereupon take upon them the ministerial function without being called and set apart thereunto All that have the office of teachers must have the ability of teachers but all that have the ability need not have the 〈◊〉 The word set before this and translated Ye ought signifieth a bounden duty Of the various acception of this word See Chap. 2. v. 17. § 166. Here it sheweth that it became them and it was their duty so to have improved the means of knowledge that was so long afforded unto them as they might have been fit to 〈◊〉 taught others In this respect the Apostle requires aged women to be 〈◊〉 of good things Tit. 2. 4. Thus Aquila and Priscilla instructed Apollos Act. 18. 26. By such proficiency both God his Word and Ministers are much honoured
to turn it to other undue uses then the testator intended 5. To disanul it unjustly These and others like unto them sin against the light of nature and against the rule of equity which is confirmed by Gods word Because the testators themselves are dead and can do nothing to right themselves the living God will take their case into his hands and be a revenger of such unfaithfulnesse and fraud Whether they be executors themselves or counsellers procters advocates Judges or any other that make themseles accessary to the fraud and guilty of the sin they make themselves lyable to divine vengeance 2. The inviolableness of a will is a forcible motive to such as have any estate to be conscionable in making their last will and testament especially if they leave behind them wife and children Hereof see more Domest Duties On Eph. 5. 22. c. Treat 4. § 56 57. and Treat 6. § 62 63. §. 95. Of the inviolablenesse of the new Testament ratified by Christs death THe main point which the Apostle intended by setting down the inviolableness of mens last wils after their death is to prove that Christs death was requisite for ratifying the New Testament To this purpose tend these phrases Christ must suffer Matth. 16. 21. ought not Christ to have suffered Luk. 24. 26. It became him to make perfect through suffering Heb. 2. 10. See Chap. 2. v. 17. § 166. Thus Christ ratified the New Testament to declare more evidently the kind of Gods promises and of those excellent gifts which by the New Testament are conferred on us They being ratified by death are not branches of such a covenant as requireth conditions on our parts to make them good wherein if we fail the covenant is forfeited as the covenant made with Adam was But the promises of the New Testament are of meer grace The things bequeathed therein are legacies testifying the good will of the testator without condition on the part of the legaties Observe the promises of the New Testament expresly set down Chap. 8. v. 10 11 12. and you shall find them all to be absolute promises without conditions on our parts Indeed â—…aith and repentance are required in and by the Gospell but not simply as conditions Faith is required as the means to receive and partake of the things promised and repentance as a qualification whereby we may know that we are the persons to whom such promises belong besides he that hath made the promises doth work in men those graces of faith and repentance By this kind of ratifying the New Testament the extent of Christs death is further manifested It was shewed v. 12. That Christ died to purchase an eternal inheritance Here another end and benefit thereof is declared which is as a testator to establish and ratifie what he had purchased and to shew the ground of right and title that we have to eternal life which is our Fathers legacy whereby it is established and made sure unto us On 〈◊〉 â—…ound eternal life is called an inheritance v. 15. For we come to it as hâ—… by the good will grace and favour of the purchaser thereof manifested by his last will That we may the better discern how fitly this metaphor is applied to Christ let us consider how the most materiall things appertaining to a last will do concurre in this case 1. There is a testator which is the great Lord of all even the Son of God who to make himself a fit testator was made flesh Iohn 1. 14. 2. There is a main inheritance bequeathed This is eternal glory in heaven 1 Pet. 1. 4. 3. There are other legacies which are sundry gifts Eph. 4. 8. As divers callingâ—… abilities to perform them and graces both restraining and renewing 4. There are books or rolls wherein the foresaid legacies are registred These are the holy Scriptures especially the New Testament 5. There are publick notaries and scribes as witnesses of this Testament These are the holy Prophets and Apostles 6. There are seales added to the Testament These are the two Sacraments Matth. 26. 29. and 28. 19. If ever child had cause to take notice of his Fathers last will and Testament we Christians have cause to take notice of this last will and Testament of the Lord Jesus ratified by his blood and this so much the rather because by Christs death the New Testament is made inviolable 1. Christ is a faithfull and true witnesse Rev. 3. 14. even truth it self Ioh. 14. 6. His word shall not passe away Mark 13. 31. If the word of Christ be stable much more his promise much more his covenant much more his Testament ratified and confirmed by his death 2. Christs blood is too pretious a thing to be spilt in vain Bâ—…t in vain is it spilt if his Testament ratified thereby be altered I may say in this case as the Apostle did of Christs resurrection 1 Cor. 15. 14. If the New Testament be not stable Christ dyed in vain our preaching is in vain your faith is in vain 3. Christs death is a declaration and evidence of the eternal counsell of his Father which is most stable and immutable in it self as hath been shewed Chap. 6. v. 17. § 135. If in it self it be immutable much more is it so being ratified by the death of his Son who by his death hath ratified the same All the promises of God in him are yea and in him Amen 2 Cor. 1. 20. That is in Christ they are made performed and ratified 1. The presumptuous usurpation of the Bishop of Rome is herein manifested who arrogateth to himself power to dispence with the Testament of Christ. I say saith one of his champions that the Pope may dispence against an Apostle What is this but against Christs Testament which is registred by the Apostles He further addeth that he may dispence against natural and divine right If this be not to be as God and to shew himself that he is God which is the character of Antichrist 2 Thes. 2. 4. I know not what may be To omit other particulars Christ saith of Sacramental wine drink ye all of it for this is my blood of the new Testament Matth. 26. 27 28. Yet he denieth this Sacramental wine to the people Thus he with-holdeth sundry particular legacies as The liberty of marriage in sundry times of the year and the free use of sundry meats on sundry dayes of every weak and all lent long and other like priviledges yea he denyeth to the people liberty to search the rolls wherein this Testament is registred for he suffers not people to read the Scriptures Oh presumptuous guide Oh blind people 2. This ratification of the New Testament discovers the hainousnesse of unbelief for it makes voyd the strongest confirmation that can be of Gods covenant and Gods promises made therein See the Whole Armour of God on Eph. 6. 16. Treat 2. Part 6. §
34. Of the hainousnesse of incredulity 3. This is a strong motive to believe the promises of the Gospel This is the main end of Christs ratifying them by his death Herein we shall shew our selves children of Abraham Rom. 4. 19 20. As God for this end addeth to his promise an oath So hath he given his Son to confirm all by his death See Heb. 6. v. 17. § 143 144. God would have our faith and confidence to be strong and stedfast not weak not wavering 4. This may incite us to search the Scripture wherein Christs last will and new Testament is registred Therein observe the promises made to us Consider the nature and kind of them That as legacies they are absolutely and unalterably set down This is the ground of a stedfast faith and strong confidence This is to be applyed as to the inheritance it self Ioh. 10. 28. Luk. 12. 32. So to the means whereby we attain to that inheritance Sundry of them are expresly noted Chap. 8. v. 10 11 12. So others in other places As mortification Rom. 6. 6. Vivification Ezek. 11. 19 20. Perseverance in grace 1 Cor. 1. 8. If we believe all these it shall be to us according to our faith It is noted of Hezekiah that he spread the letter which Senacherib wrote against the God of Iudah before the Lord 2 King 19. 14. and upon consideration that God was concrned therein his heart was much enlarged in prayer and his faith strengthned God is much concerned in the Testament that Christ hath ratified with his blood Let us thererefore spread Christs Testament before God in our prayers Let us plead it before God and it will much sharpen our prayers and strengthen our faith §. 96. Of the resolution of and observations from Heb. 9. 15 16 17. Vers. 15. THe sum of these three verses is a ratification of the New Testament This point is 1. Propounded v. 15. 2. Proved v. 16 17. In the proposition we are to observe 1. The inference of it upon that which went before in this phrase and for this cause 2. The substance This sets out a special office of Christ concerning which is declared 1. The kind of office 2. The end thereof The end of office is a mediatour amplified by the subject whereabout he is a mediatour the New Testament The end thereof is the fruition of an eternal inheritance This is set out 1. By the means of purchasing it death 2. By the effect of that means redemption amplified by the subject of that redemption transgressions and by the persons whose transgressions they were them that were under the first Testament 3. By the persons that partake of the benefit they which are called 4. By the benefit it self inheritance This is amplified 1. By the ground of it promise 2. By the continuance of it eternal Vers. 16. The proof of the main point that Christ died to ratifie the New Testament iâ—… taken from the custome of ratifying other Testaments That custome is 1. Propounded v. 16. 2. Confirmed v. 17. In the proposition is declared 1. The point confirmed a Testament 2. The means of confirming it the death of the Testator 3. The ground thereof necessity The confirmation is set down two wayes 1. Affirmatively wherein the validitie of a Testament is declared A Testament is of force after men are dead 2. Negatively whereby the invalidity of a Testament is manifested otherwise it is of no strength c. Doctrines Vers. 15. I. Christ undertook many offices for mans good This ariseth from the inference in these words and for this cause See § 88. II. Christ is a mediatour This is plainly expressed See § 88. III. The covenant of grace is by Christ made a Testament See § 88. IV. The Testament under the Gospell is a new one So it is here called See § 88. V. Christ ratified the New Testament by his death This is the main point here intended See § 88. VI. Redemption is one end of Christs death His death is here said to be for redemption See § 89. VII Christ redeemed men from their transgressions This is here plainly expressed See § 89. VIII Christs redemption extended to those that lived before he died These were those that were under the first Testament See § 90. IX They who were called have a right to heaven These are here set down for that end See § 91. X. The reward purchased by Christ is an inheritance It is here so called See § 92. XI That inheritance is eternall So it is here stiled See § 92. XII The ground of the eternal inheritance is Gods promise It is here called 〈◊〉 promise of inheritance See § 92. XIII That which God hath promised they who are called shall receive Of them iâ—… is here said recâ—…ive the promise See § 92. Vers. 16. XIV Christ conformeth himself to the commendable customes of man Aâ—… men use to ratifie their Testament so did Christ. See § 93. XV. The death of a Testator ratifieth his last will This is the Apostles main argument See § 93. XVI There is a necessity of the Testators death for ratiâ—…ying his covenant The Apostle plainly expresseth this See § 93. XVII A Testament then receiveth â—…orce when the Testator is dead See § 93. XVIII Till the Testator be dead his last will is of no sorce Those two last doctrines are plainly expressed See § 94. §. 97. Of the equity of legal rites Heb. 9. 18 19 20 21 22. Vers. 18. Whereupon neither the first Testament was dedicated without blood Vers. 19. For when Moses had spoken every precept to all the people according to the law he took the blood of calves and of goats with water and scarlet wooll and â—…ysop and sprinkled both the book and all the people Vers. 20. Saying This is the blood of the Testament which God hath enjoyned unto you Vers. 21. Moreover he sprinkled with blood both the Tabernacle and all the vessels of the Ministry Vers. 22. And almost all things are by the law purged with blood and without shedding of blood is no remission IN these five verses the Apostle further proveth the main point that mans redemption is puchased by Christs blood comparatively or relatively in reference to the law See v. 15. § 88. Thus much is implyed under this phrase of transition whereupon neither c. This transition hath immediate reference to the 16. and 17. v. where the common equity of ratifying wils by the death of the testator was declared Because that was the common custome of all people in all ages therefore God would have the legal rites to be answerable thereunto and appointed beasts to be slain and their blood to be so and so used Hereby it appeareth that legal ceremonies were grounded on the rule of equity Prophets and Apostles are plentifull in particular proofs hereof Take one instaâ—…ce from each of them If ye offer the blind for sacrifice is it not evill and iâ—… ye
5. 7. The remission that the Apostle here speaketh of is the remission of sins The word translated remission hath for the most part this noun sins added to it as Matth. 26. 28. Mark 1. 4. But sometimes it is set alone and the word sins understood as Mark 3. 29. Luke 4. 18. and here The manner of setting down this point with a double negative thus without No carrieth Emphasis It implyeth that there is no other way for obtaining remission of sins 1. This reason taketh it for granted that sin is remissible It may be pardoned Hereof see the Treat of the Sin against the Holy Ghost Part. 1. § 5 at the end of Domest Dâ—… 2. It is also taken for granted that blood is the means of purging away sin Of these two points see v. 7. § 43. and v. 18. § 99. 3. The main point here intended is that there is no other way to expiate sin but by blood This is to be taken of the procuring cause of remission of sins for there are many means as courses to be taken by us whereby we may gaine assurance that sins are pardoned But if you read the Scripture thorowout you shall finde no other purchase of sin then blood The truth that was tipyfied by the blood under the Law namely the blood sacrifice or death of Christ is the only price that can make satisfaction for sin Sin is that barr which keepeth the flood-gates fast shut against the current of mercy Satisfaction of Justice pulleth out the barr and then mercy flows in apace This is sufficient to disprove the many foolish inventions of Papists wherby they doe egregiously delude their people in seeking pardon of sin In particular this discovereth the vanity of the Popish distinction of a bloody and unbloody sacrifice They say that their Masse is an unbloody sacrifice and yet they affirme that it is a propitiatory sacrifice for remission of sins They thinke to salve up all by a concepit of a concomitancy of blood with flesh But even that conceipt is here refuted by the word which the Apostle here useth shedding of blood without shedding of blood is no remission It is not sufficient that blood be with flesh but blood must be shed and powred out as the notation of the word implyeth Thus much doth Christ expresse in the institution This is my blood which is shed Math. 26. 28. Of the distinction betwixt a bloody and unbloody sacrifice see Chap. 7. v. 27. § 115. For our parts let us learne to trust and that wholy and only to this means of remission the blood of Jesus Christ shed for our sins §. 112. Of the resolution of Heb. 9. 18 19 20 21 22. Vers. 18. Whereupon neither the first Testament was dedicated without blood Vers. 19. For when Moses had spoken every precept to all the people according to the Law he tooke the blood of Calves and of Goats with Water and Scarlet Wooll and Hysop and sprinkled both the book and all the people Vers. 20. Saying This is the blood of the Testament which God enjoyned unto you Vers. 21. Moreover he sprinkled with blood both the Tabernacle and all the vessels of the Ministry Vers. 22. And almost all things are by the Law purged with blood and without shedding of blood is no remission Vers. 18. IN these five verses is set downe a legall dedication In it we may observe 1. The inference of it upon that which went before in these words whereupon neither 2. The substance of the dedication This is 1. Generally propounded 2. Particularly exemplified In the generall two things are declared 1. The thing dedicated the first Testament 2. The means of dedicating it blood Vers. 19. In the particular exemplification are considerable 1. The Time when the dedication was performed and that was when the meaning thereof was declared In describing this circumstance are noted 1. The person that declared the meaning Moses had spoken 2. The matter that was spoken precept Amplified by the generality every precept 3. By the persons to whom it was spoken to all the people 4. The manner of ordering what he did deliver according unto the 〈◊〉 2. The means of dedicating this is described in four particulars 1. The blood of calves and goats 2. Water 3. Scarlet-wool 4. Hysop 3. The manner of using the blood in this word sprinkled 4. The things dedicated which were either such as were then present or afterwards dedicated v. 21 22 The things then present were of two sorts 1. The book 2. All the people Vers. 20. In the 20. v. is particularly set down the words whereby Moses explained the meaning of what he did This is 1. Generally hinted in this word saying 2. Distinctly expressed where is shewed 1. The matter intended this is the blood of the Testament 2. The warrant he had for what was done which God hath enjoyned you Vers. 21. The things afterwards dedicated are set down v. 21 22. Therein is 1. A repetition of the means of dedicating he sprinkled with blood 2. An expression of the things dedicated and that 1. In two particular kinds 1. The holy place the Tabernacle 2. The holy things all the vessels of the Ministery Vers. 22. 2. In a generall comprehension thus almost all things This generall is amplified 1. By a repetition of the means blood 2. By the effect thereof purged 3. By the ground of all the law 4. By the reason of using that rite Here we may observe 1. The benefit attained thereby remission 2. The manner of using the blood shedding 3. The necessity thereof without such shedding no remission §. 113. Of observations gathered out of Heb. 9. 18 19 20 21 22. Vers. 18. I. LEgall rites were grounded on equity This word of inference â—…upon intendeth as much Because Testaments were usually ratified with the death of the Testator thereupon Gods Testament was ratified with blood See § 97. II. Gods covenant made with the Iewes was the first Testament So it is here â—…alled See § 98. III. God would have sacred things dedicated Thus much is expressed See § 98. IV. Blood is the meanes of attonement between God and man The mention of blood in this place intendeth thus much See § 99. Vers. 19. V. The Covenant must be explained before the seal be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did not use the seal of sprinkling blood before he had spoken and declared what 〈◊〉 intended See § 100. VI. Ministers must teach what God commands This is implyed under this word 〈◊〉 See § 101. VII The whole counsel of God must be made known Moses spake every precept See § 101. VIII Gods word is to be delivered to all of all sorts Moses spake to all the people See § 101. IX What Ministers doe they must do according to Gods word Moses did what he did according to the Law which was Gods word See § 101. X. Vnder the law the blood of beasts was used Such were Calves and Goats See § 102. XI
of body and soul. Thus is this word used in this Sacramentall phrase This is my body Matth. 26. 26. and in sundry other places The body was the visible part of Christs humane nature and by the motions thereof it was manifested to be animated with a reasonable soul. This may be one special reason of setting out Christs humane nature under this word body 2. A body is fit for a sacrifice fit to be slain fit to have bloodshed out of it fit to be offered up fit to be made a price and a ransome for our sins fit to answer the types under the law Pertinently therefore to this purpose is it said of Christ He himself bare our sins in his own body 1 Pet. 2. 24. 3. Those infirmities wherein he was made like unto us Chap. 2. v. 14 17. were most conspicuously evidenced in his body 4. Hereby he was manifested to be a true man Nothing could more evidently declare as much then a body To this purpose tends the word flesh frequently used to set forth the humane nature of Christ Iohn 1. 14. and sometimes blood is added thereunto thus flesh and blood See Chap. 2. v. 14. § 137. This shâ—…ws that Christ was a true man that he had a body like ours a body subject to manifold infirmities and to death it self Of these points see Chap. 2. v. 9. § 75. and v. 14. § 139 140. and v. 17. § 169. That body which Christ had is said to be prepared by God The Greek word which we translate prepared is a compound and signifieth to make perfect Of the composition and derivation of the word see Chap. 13. v. 21. § 172. It here implyeth that God ordained formed made fit and able Christs humane nature to undergo and fulfil that for which he was sent into the world In this severall sense it answereth to this Hebrew phrase Mine eares hast thou opened Psal. 40. 7. That iâ—… thou hast enabled and made me ready and willing to do what thou requirest From this particular instance of Christ it appears that God enableth men to that whereunto he setteth them apart Thus God is said to make the Captain of our salvation perfect Chap. 2. v. 10. § 97. Thus he prepared Bezaleel to the work of the tabernacle Exod. 31. 2 3. c. Thus when he made Saul King he gave him another heart 1 Sam. 10. 9. Thus God sanctified Ieremiah Jer. 1. 5. And he gave sufficient power to all the Apostles to do what they were called unto Matth. 10. 1. Eph. 3. 7. This God doth that the work whereunto he deputeth men may be the better 〈◊〉 Hereby â—…ryal may be made whether men be deputed by God to that function 〈◊〉 work which they undertake or no. God doth not send forth dumb Orators 〈◊〉 seers lame Messengers Such are not prepared of God §. 19. Of Christs willingnesse to do his Fathers will CHrists readinesse and willingnesse to do what God required for mans salvation is yet further manifested by himself in this phrase Then said I loe I come â—…y word carrieth special emphasis as 1. The time Then Even so soon as he perceived that his Father had prepaâ—… his body for such an end then without delay This speed implyeth forwardâ—… and readinesse He would lose no opportunity 2. His profession in this word said I. He did it not closely secretly timeâ—… as being ashamed thereof but he maketh profession before hand 3. This note of observation Loe. This is a kind of calling Angels and men â—…esse and a desire that all might know his inward intention and the disposiâ—…n of his heart wherein was as great a willingnesse as any could have to any 〈◊〉 4. An offering of himself without any enforcement or compulsion This he â—…eth in this word I come 5. That very instant set out in the present tense I come He puts it not off to a 〈◊〉 and uncertain time but even in that moment he saith I come 6. The first person twice expressed thus I said I come He sendeth not another person nor substituteth any in his room but he even he himself in his own person cometh All these give evident proof of Christs willingnesse and readinesse to do his Fathers will yea though it were by suffering and by being made a sacrifice See more â—…of v. 5. § 15. §. 20. Of Christs subjecting himself to Gods will THe matter whereunto Christ so readily offered himself is thus expressed To do thy will O God Gods will was the rule of Christs obedience It was both the ground thereof and also the motive to put on Christ to do what he did This is the ground of all that God himself doth see chap. 2. v. 4. § 37. This therefore ought to be the ground the rule and motive to us to do what we do Hereof see chap. 13. â—… â—…1 § 173. In setting down this ground and rule of obedience Christ directeth himself to God and by an Apostrophe thus speaketh unto him O God Hereby he testifieth 1. That his Father was God Iohn 20. 17. 2. That the reason why he so willingly subjected himself was because it was to the will of God 3. That what he did was in respect to God as well as to man â—… That his desire was to approve himself to God §. 21. Of Scriptures foretelling what Christ did THe means whereby Christ came to know the will of God concerning himself is thâ—…s included in a Parenthesis in the volume of thy Book it is written of me There be that translate the phrase here used by the Apostle in the beginning And to make the Apostle to agree with the Psalmist they translate the Hebrew word in the beginning but without any sufficient warrant They say that the Apostle in this Text hath reference to this clause in that first Psalm His delight is in the Law of the Lord. And that thereupon he useth this phrase In the beginning of thy Book But it it most evident that the Psalmist there speaketh indefinitely of any righteous man and not particularly of Christ himself The root of the Hebrew word signifieth to role up a thing round thence the noun used by the Psalmist is derived and â—…nifieth a role of paper or parchment wound up For of old both the Hebrews and other people were wont to enter their records and such other things as they would have preserved in parchment which they roled up as our Court Rollâ—…s use to be Such an one was that wherein Baruch wrote what Ieremiah delivered unto him Ier. 36. 2. c. Such an one was that which contained the curses against sweaâ—…ers and Theeves Zach. â—… 1 2. And such an one was that which was offered to Ezekiel to eat Ezek. 2. 9. In all these places the same word is used Answerably the Greek word used by the Apostle doth also signifie a volume as our English translators do turn it especially when it is joyned with
another Greek word that signifiâ—…th a book as here it is joyned withall thus in the volume of the Book By this volumn of the book is meant the sacred scripture Hâ—…reby it is apparent that the Scriptures foretold what Christ was to do When in the new Testament mention is made of matters concerning Christ they use thus to be expressed as he spake by the mouth of his holy Prophets Luke 1. 70. Christ propounded unto them in all the Scriptures the things concerning himself Luke 24. 27. All this was done that the Scriptures of the Prophets might be fulfilled Mat. 26. 56. To him gave all the Prophets witnesse Act. 10. 43. If we compare the new Testament with the old we shall finde this plentifully verified Never did any thing more make to the glory of Gods name or to the good and happinessâ—… of man then the sending of Christ into the world and that which he did and indured in the world and therefore would God have it foretold before hand that when such and such things fell out it might be known that they were so ordered and disposed by God 1. This instructeth us in that mine where the most rich treasures and precious pearls are to be found even such as are sufficient to make a man everlastingly happy Nor the Jews Cabala nor the Turks Alkeron nor the Papists unwritten Traditions can instruct us in such mysteries 2. It is in this respect pains well taken to search the Scriptures throughly Ioâ—…n 5. 39. and in them to seek after Christ as after hid treasures Prov. 2. 4. Christ is couched in dark types obscure prophesies and promises of things to come §. 22. Of Christs doing what was written of him THe inference of the foresaid record upon Christs forwardness to do Gods will giveth proof that Christ was induced to do such and such things because they were foretold of him In the volume of the Book it is written of me saith Christ therefore I come to do thy will O God To this purpose may fitly be applyed these and such like phrases That it might be fulfilled which was spoken Mat. 4. 13. For it is written How then shall the Scriptures be fulfilled that thus it must be Mat. 26. 31 54. 1. The written word was an expresse Declaration of Gods will and that so much the more sure because written the very recording thereof added weight thereto Laws written are the more authentique 2. The writing of Gods mind made it to be the more distinctly expresly and fully known 3. By writing it it continued the longer even to many ages and so received the greater approbation of many Generations one after another On these grounds it is said of the Scriptures we have a more sure word of prophesie 2 Pet. 1. 19. Hence we are taught both to observe what is written in the volume of Gods book concerning us and also to make conscience of doing that which is there written For better application of this point 1. Take notice of such general points as concern all of all sorts 2. Mark those particular duties which are prescribed to those as are of such a place and calling or of such a relation as thou art §. 22. Of the meaning of Heb. 10. 8. Heb. 10. 8 9. Vers. 8. Above when he said sacrifice and offering and burnt-Offerings and Oâ—…ferings for sin thou wouldst not neither hadst pleasure therein which are offered by the Law V. 9. Then said he Loe I come to do thy will O God He taketh away the first that he may establish the second FOr the better application of the foresaid testimony the Apostle repeateth it in the very words thereof as Logicians use to repeat their arguments that it may 〈◊〉 evidently appear how fitly and justly the conclusion is inferred upon the proof Of repeating the same point see chap. 3. v. 15. § 158. The first word translated above hath reference to a precedency or going before For such points as are delivered before others use to be above them as in a 〈◊〉 whereof see § 21. That which is first written is above that which after followeth in the same roule In this word above he hath reference to that which was set down v. 6 7. as is evident by the words following which are the same that were seâ—… down This phrase when he said or word for word saying hath reference to Christ for it is he that uttered the words following Of the four distinct kinds of oblations here set down 1. Sacrifice 2. Offering 3. Burnt-Offerings 4. Offerings for sin see § 16. Under these all the external means which under the Law were used to free men from sin are comprized Concerning all which it is said in reference to God thou wouldst not neither hadst pleasure therein This sheweth that God regarded them not but rather rejected them Of the meaning of these two phrases and the difference betwixt them see § 16. This phrase which are offered by the Law or according to the Law is here added by the Apostle for it is neither in the Psalm nor in the former verses wherein the foresaid testimony is quoted It is pertinently inserted to meet with an objection which may be this The forementioned sacrifices were offered by the Law or by Gods own appointment how then can it be imagined that God should reject them To prevent that Objection the Apostle here granteth that they were offered by the Law yet by inserting this clause he implyeth a non obstante notwithstanding that Law God rejected them Of the meaning of this phrase according to the Law see chap. 7. v. 5. § 38. In what respect God rejected legal types notwithstanding the Law whereby they were ordained see chap. 4. v. 8. § 50. chap. 7. v. 16. § 81. §. 23. Of the meaning of Heb. 10. 9. V. 9. THis particle of time then is that same that was used § 19. and in the same sense that there used This word said he is another then that which was used v. 7. but signifieth the same thing only the former is of the first person for Christ there speaketh of himself but this latter is of the third person for the Apostle speaketh it of Christ. In quoting this last clause Lo I come to do thy will O God The Apostle leaveth out that which was in the former verse included in a Parenthesis thus In the volume of thy book it is written of me because the sum and substance of the point in question was full without it It was but a circumstance to shew the ground and reason of Christs forwardnesse in offering himself to be a sacrifice as is shewed § 21. These last words He taketh away the first that he may establish the second are 〈◊〉 of art They shew that the Apostles argument hath the force of a disjunctive syllogisme For therein one thing is taken away that the other may be concluded and established According to