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
3. It is giuen to men of eminent place and excellent parts Exo. 22. 28. Exo. 7. 1. Psa. 82. 6. For these after an especiall manner bear the Image of God 4. It is ascribed to Angels Psa. 8. 5. Because they are of all creatures the most excellent and the fairest representation of Gods excellency See § 107. Therefore not without cause is the word by the ancient Greek Translators turned Angels and the Apostle who was guided by the same Spirit that the Psalmist was quoting it so gives evident proof that Angels are there meant So again is the very same Hebrew word by the same Greek Interpreters translated Angel Psa. 8. 5. and justified by the Apostle Heb. 2. 7. The Chaldee Paraphrase doth in sundry other places so expound it So much also will follow by just and necessary consequence for if all Gods that is all creatures that in any respect may be called Gods are to worship Christ then Angels also §. 71. Of Angels relation to God THe Angels here spoken of are called Angels of God in sundry respects 1. They are of God as created by him the work of his hands Col. 1. 16. 2. They bear Gods Image and of all creatures are most like unto God in the kinde of their substance which is spiritual and in the glory thereof In this respect they are stifed Sonnes of God Job 1. 6. 3. They are Gods speciall and pricipal servants continually attending upon him Psa. 68. 17. 103. 20 21. Dan. 7. 10. Mal 18. 10. 4. They have ever remained stedfast with God notwithstanding other Angels left their own habitation Jude ver 6. Therefore for distinction sake the good Angels are called Angels of God but evil Angels Angels of the devil Mat. 25. 41. 2 Cor. 12. 7. § 72. Of varying from the Letter of the Text. Object THis correlative of God is not in the Originall Hebrew Text Psa. 97. 7. Answ. It is not against the Text but rather implied therein For 1. They that are stiled Gods may justly be said to be of God 2. Christ would not accept worship done to him by Angels of the devil Mar. 3. 11 12. Can we then think that the Father would command such Angels to worship his Sonne And if Angels of the devils be not there meant then they must needs be Angels of God which are intended in the place quoted 3. To take away all ambiguity the LXX addes this relative particle HIS thus worship him all ye HIS Angels and the Apostle to make the point appear more clear expresseth the correlative thus Angels of God See Chap. 13. v. 6. § 78. Because I shall have oft occasion to make mention of the seventy Interpreters of the Old Testament into Greek who are oft expressed by these Letters LXX I think it meet at this first mention of them distinctly to set down their History as an ancient Father hath left it upon record thus Ptolomy the Sonne of Lagus desirous that the Library which he had made in Alexandria might be replenished with worthy Books of all sorts prayed the Jews at Ierusalem to have their Scriptures interpreted into the Greek Tongue thereupon they who were then under the Macedonians sent to Ptolomy seventy Elders such as perfectly understood the Scriptures and the Hebrew and Greek Tongue according to his desire He willing to make proof of them and fearing lest they should conceal by their Interpretation that truth which was in the Scriptures by a mutual consent severed them one from another and commanded every one of them to interpret the same Scripture and this he did in all the Books But when they met together in one before Ptolomy and compared their Interpretations God was glorified and the Scriptures beleeved to be truly divine all of them rehearsing the same Scripture both in the same words and in the same names from the beginning to the end that even the present Gentiles might know that by the inspiration of God the Scriptures were interpreted Such additions of words or alterations of phrases as make to a more perspicuous expression of the Authors minde may well be done by such as quote his sayings For such as only cite Testimonies for proof of a point are not so strictly tied to the words as Translators are It is enough for the former to retain and expresse the true meaning of the Text which they cite though it be in other words Thus change of phrase doth oft better expresse the minde and meaning of the authour then a translation word for word Therefore a faithfull Interpreter stands not over-strictly upon the letter That which the Apostles aimed at was not to hunt after letters and syllables but to prove doctrines See Chap. 3. v. 9. § 100. Cha. 9. v. 20. § 106. This may serve in generall to answer the alteration of the person in expressing worship For the Psalmist useth the second person as speaking to the Angels thus worship him all ye Angels And the Apostle useth the third Person as speaking of the Angel thus Let all the Angels worship him Both phrases set forth one and the same sence As for the difference this reason may be given The Psalmist endeavouring to set out the magnificence of Christ in the best manner that he could amongst other very elegant expressions useth this Rhetoricall Apostrophe to the Angels worship him all ye Gods But the scope of the Apostle is only to give a proof of Christs excellency above Angels For this purpose it was the fittest expression to set it down positively thus Let all the Angels of God worship him §. 73. Of ALL Angels alike subject to Christ. THis generall particle ALL is expressed because there are many Angels For Michael had an Army of Angels to fight against the Dragon and his Angels Rev. 12. 7. And Christ could have had more then twelve Legions that is 79992. to have guarded him Mat. 26. 53. Daniel makes mention of thousand thousands yea of ten thousand thousands Dan. 7. 10. And to shew that their number exceeds all number the Apostle stiles them an innumerable company of Angels Heb. 12. 22. But be they never so many they are comprised under this particle ALL so as all and every one of them must worship Christ. Yea if there be distinct and different degrees among them and severall orders all those degrees and orders whether more or lesse eminent superior or inferior are comprehended under this universall particle ALL For as the Apostle noteth in the last verse of this Chapter they are ALL ministring spirits If they be All ministring spirits for them who shall be heirs of salvation much more are they All to worship Christ. For he is the Creator of ALL even of Thrones and Dominionâ—… and Principalities and Powers Col. 1. 16. He is the Head of ALL Col. 2. 10. and he is advanced far above them ALL
testimony or a phrase of Scripture though the particular place be not expressed §. 51. Of the Scriptures Testifying THis word translated testified is a compound word The simple verb signifieth to testifie Joh. 3. 11. or to bear witnesse Ioh. 1. 7. The compound addeth emphasis and implieth more then a bare affirming or witnessing a thing It also signifieth a confirming and adding further witnesse to a truth It is therefore added to preaching He commanded us to preach and to testifie Act. 10. 42. After that Peter had preached to the Jews it is added that with many other words he did testifie Act. 2. 40. I finde this compound word fourteen times used in the New Testament In every of those places it carrieth an especial emphasis as where Dives desires that Lazarus who was then dead might be sent to his brethren to testifie unto them Luke 16. 28. that is by an unquestionable evidence to convince them of hels torments Here it implieth a confirmation of the point in question namely that the world to come was put in subjection to Jesus It is one special end of Sacred Scripture to testifie the truth such truths especially as concern Jesus Christ Ioh. 5. 39. Luk. 24. 27. Acts 10. 43. The Psalm out of which this testimony is taken is the eight Psalm That it testifieth of Jesus is evident by the many passages that are therein applied to Christ in the New Testament as this Out of the mouth of babes and sucklings thou hast ordained strength or as the LXX whom the Evangelist followeth hast perfected praise Matth. 21. 16. And this Thou hast put all things under his feet is three times applied to Jesus as 1 Cor. 15. 27. Eph. 1. 22. and here in this text where the Apostle proves that this can be meant of no other v. 8 9. Thus he first produceth the testimony it self v. 6 7 8. and then applieth it to Jesus the Person intended therein v. 8 9. Take we a brief view of the whole Psalm and it will evidently appear that Christ is set out therein The main scope of the Psalm is To magnifie the glory of God this is evident by the first and last verses thereof That main point is proved by the works of God which in general he declares to be so conspicuous as very babes can magnifie God in them to the astonishment of his enemies v. 2. In particular he first produceth those visible glorious works that are above which manifest Gods eternal power and Godhead vers 3. Then he amplifieth Gods goodnesse to man who had made himself a mortall miserable creature v. 4. by setting forth the high advancement of man above all other creatures not the Angels excepted v. 5 6 7 8. This cannot be found verified in any but in the man Christ Jesus This evidence of Gods goodnesse to man so ravisht the Prophets spirit as with an high admiration he thus expresseth it What is man c. Hereupon he concludeth that Psalm as he began it with extolling the glorious excellency of the Lord. §. 52. Of the Scriptures sufficient Authority in it self THough in setting down this testimony the Apostle nameth not the Author or Pen-man of the Psalm yet in the Title it is expresly said to be A Psalm of David The Apostle concealeth his name not upon any doubt that he had of Davids penning it or in any disrespect for he expresly nameth him Chap. 4. 7. and putteth him into the catalogue of Gods Worthies Chap. 11. 32. but to shew that the sacred Scripture hath sufficient authority in it self and need not any further authority from any man Many Books are compiled in the Bible whose Pen-man or Publisher is not named as the Book of Iudges and Ruth the two Books of Kings and Chronicles Esther and this Epistle The Apostle hath quoted this testimony word for word not varying from the Psalmist in sense or syllables especially as the LXX have translated it By this expressing of his minde in the very words of Scripture he maketh the point to be more heeded and regarded §. 53. Of Christs Meanness amplifying his Greatness THe main intent of the Apostle in quoting the foresaid testimony is to set out the excellency and dignity of Christ yet he beginneth with his low degree stiling him Man Son of Man This he doth in three especial respects 1. That he might set out Christs excellency as he was man for in the former Chapter he had set forth his excellency as he was God 2. That his excellency might be the more magnified For the low degree whereunto Christ subjected himself doth much amplifie his glorious exaltation as Phil. 2. 8 9. To this very end the holy Ghost doth oft set down the low degree of those whom God hath highly advanced Israel was advanced above all nations to magnifie Gods goodnesse therein they are oft put in minde of their former low condition yea they are enjoyned to make an annual commemoration thereof Deut. 26. 1 2 c. David doth this way amplifie Gods goodnesse to himself Psal. 78. 70 71. So doth the Virgin Mary Luk. 1. 48. 3. That the exception made against Christs meannesse might appear to be but a frivolous exception For the Apostle here grants that Christ in his humane estate was as mean as the meanest Yet withall inferreth that it was no hinderance to the height of his exaltation Some suppose that that which is here spoken of man is meant of the first man in his pure and innocent estate because God then gave him dominion over the fish of the sea and over the fowl of the air and over the cattle and over all the earth c. Gen. 1. 26. Answ. 1. I deny not but that such a dominion in regard of sundry of those particulars which are mentioned Psal. 8. 6 7 8. was given to the man here described But it doth not thence follow that the first Adam should be here meant for he forfeited that dominion by his transgression 2. The first title which is given to the man here meant cannot be applied to the first Adam in his pure estate for then he was not a mortall miserable man 3. Adam was not a sonne of man as this man is here said to be Adam was not born of man but created of God Gen. 2. 7. 4. Adam being made immortall he was not then in that respect lower then Angels as he man here meant is said to be v. 9. 5. The glory and honour with which this man is here said to be crowned farre exceeded all that glory and honour which was then conferred upon Adam 6. All things simply taken without any restraint as here they are taken were not put in subjection to Adam Angels were never put in subjection to Adam but they are to this man v. 8. In the two latter respects no meer man since the Fall nor the whole stock of mankinde simply considered in it self can be here meant It
faithfull For this end the faithfulnesse of Christ and Moses is here set down See § 39. VII Christ of all was most worthy of glory This is the main point proved in these verses See § 42 43 44. VIII Moses was an eminent Minister Moses among others is here called out to be compared with Christ. His Prerogatives are distinctly set down § 45. IX Christ was more excellent then Moses This is expresly set down See § 45. X. A builder is more excellent then the thing built This Metaphor is used to set out Christs excellency above others See § 46. XI Ministers have received what they are or have This is implied under this phrase Every house is builded See § 48. XII Christ is true God He is here so called See § 49. XIII Christ is the Creator of all This is intended under this Metaphor He that built all things See § 49. XIV The Church is built up by Christ. This is the special thing intended under this phrase He that built all things is God See § 49. XV. A servant must be faithful This is here intended in the patern of Moses See § 50 XVI Governors are servants So was Moses See § 51 52. XVII Ministers are Gods witnesses As Moses so all other Ministers are for a Testimony See § 55. XVIII God before hand makes known his pleasure So much is intended under this phrase Those things which were to be spoken after See § 55. XIX Christ is the anointed This title Christ importeth as much See § 54. XX. Christ is Gods Son This is intended under this relative Son See § 55. XXI Christ is the Governor of the Church This Preposition over importeth a government See § 59. XXII The Church is Christs own It is his own house See § 57. XXIII Saints are Christs house This Pronoun WE means Saints See § 58. XXIV Believers under the Law and Gospel make one house Moses was under the Law and we are under the Gospel See § 59. XXV They who stand must take heed lest they fall So much is hinted under this conjunction IF See § 60. XXVI The best have need to look to their standing The Apostle puts himself under this caution by using a verb of the first person If WE hold fast XXVII Confidence is one evidence of our right to Christ. Mention is made of confidence to that end See § 61. XXVIII Hope also is an evidence of our right to Christ. To this end it is added unto confidence See § 62. XXIX Rejoycing ariseth from hope It is therefore here added as an Epithete to hope See § 63. XXX Perseverance is an evidence of soundnesse It is here set down for that 〈◊〉 by way of supposition if we hold fast See § 68. XXXI Perseverance must be without intermission For this end this Epithete 〈◊〉 is added See § 68. XXXII True Perseverance holds out till death So much is intended under 〈◊〉 phrase to the end See § 68. §. 73. Of the inserence of that which follows upon that which went before Verse 7. Wherefore as the holy Ghost saith To day if ye will hear his voice FRom the beginning of the second verse to this the Apostle hath lâ—…rgely 〈◊〉 down Christs faithfulnesse in executing his Propheticall Office and that toward us who are his house Hereupon he inferreth a disswasion from disrespecting Christ which is continued to the end of this Chapter This first particle Wherefore is a note of Inference This is the first place in this Epistle where the Greek word is used yet other Greek words to the same sense have been used as v. 1. ch 2. v. 1 17. This inference may have reference either to all that hath been spoken before 〈◊〉 Christs excellency and faithfulness thus Because Christ was so excellent and faithfull a Prophet as never any the like We must therefore take heed that we hardee not our hearts against him nor depart from him or more immediatly to the 〈◊〉 clause of the former verse thus Because if we hold fast the confidence c. 〈◊〉 give evidence thereby that we are the house of Christ We ought therefore to 〈◊〉 heed that we harden not our hearts and depart from Christ. The former reference sheweth that Christs care in executing his Function 〈◊〉 our good ought to make us carefull in attending to him and cleaving close 〈◊〉 him The latter reference sheweth that we ought in this respect to take heed that 〈◊〉 fall not from Christ because holding fast our confidence is an evidence 〈◊〉 communion with him namely that we are his house and he our Lord. Hence 〈◊〉 followeth that means must be used for holding fast confidence I take the former reference to be the more proper to this place and so it 〈◊〉 the same point that was before noted § 2. This note of inference Wherefore looking backward may intend either 〈◊〉 Point that immediatly followeth in the divine testimony or that which is set 〈◊〉 v. 12. c. If thus then the testimony must be included in a Parenthesis and 〈◊〉 particle Wherefore be taken as joyned with the 12th verse thus Wherefore 〈◊〉 heed c. §. 74. Of expressing ones minde in the words of the holy Ghost THE Apostle expresseth his minde concerning the use which we are to 〈◊〉 of Christs faithfulnesse in his Office under the very words of sacred Scripture which questionlesse he doth to make it the more regarded For to expresse 〈◊〉 minde in his own words addeth great weight to the Point The Apostle doth 〈◊〉 like chap. 2. ver 6 7. and in sundry other places of this Epistle A very great 〈◊〉 thereof is penned in Scripture words and phrases For he wrote to the 〈◊〉 brews who were well exercised in the Old Testament and had it in high 〈◊〉 count In quoting the testimony he expresseth neither book nor Psalm nor verse 〈◊〉 this manner of quoting Scripture See more ch 2. § 50. but the words of 〈◊〉 are so expressly set down as it may be found out where they are especially by 〈◊〉 as are so exercised in the Scriptures as these Hebrews were The Apostle faithfully declareth the minde of God therein though there be 〈◊〉 little difference in words especially in their order or joyning together which 〈◊〉 shall note in due place The testimony continueth from this verse to the 12. and it is taken out of 〈◊〉 v. 7 8 9 19 1â—… David was the Penman of this as of the other Psalms Therefore Davids name is sometimes expressed before Texts quoted out of that Book of Psalms as Ch. 4. 7. Mat. 22. 43. Luk. 20. 42. Act. 2. 25. Rom. 4. 6. 11. 9. To shew that the holy Ghost spake what David uttered in the Psalms Peter useth this phrase The holy Ghost by the mouth of David spake Act. 1. 16. And again speaking to God thus saith Who by the mouth of thy Servant David hast said Act. 4. 25. The Apostles manner of quoting
of the deluge of the destruction of Sodom of Gods bringing his people out of Egypt and governing them in the wildernesse and seâ—…ling them in Canaan and the many miracles therein recorded c. 3. Many seek after profound mysteries and what books herein comparable to the sacred Scriptures for instance the great mysteries of Religion as of the Trinity of Persons incarnation of the Son of God his Birth Life Death Resurrection Ascension Intercession c. 4. Many prudently study the things that are most profitable but there are no writings that make more thereto then the Scriptures They both declare what is truly profitable and most advantagious They make known true riches and true honour They shew the way how to attain thereto Among other books Solomons Proverbs are of singular use to that end Note 2 Tim. 3. 16 17. 5. None but fooles would spend their time and study about fables and lies but would be informed in the truth of matters Now no booke can better do that then the sacred Scriptures For it is the word of the Lord God of truth all whose words are most true Psal. 119. 160. Iohn 17. 17. This among other excellencies of the word is not the least As it is an excellency in it self so it is the excellency of all other excellencies For what is antiquity rarity profundity or any other seeming excellency without truth but as so many pâ—…arles in a blind eye which make it the more deformed The more ancient the more seemingly rare profound and profitable falshood is the more detestable and pernicious it is How blame worthy then are they who neglect the reading of the word and thereby deprive themselves of the means of knowledge How many be there who never in their lives read thorow the Scripture How far short do they come of these Hebrewes whose knowledge in the Scriptures the Apostle doth here grant And how should the consideration of the forementioned excellencies of the sacred Scripture stir up all to be frequent and diligent in reading and searching the Scriptures whereof the Hebrewes here are a worthy patterne unto us §. 95. Of Esaus seeking the blessing too late THe punishment of Esaus profanesse was a deniall of the divine blessing which Isaack his father as a prophet of God and therein the hand and instrument of God conferred upon Iacob The blessing was a ratification of the birth-right For it comprised under it all the prerogatives thereof as 1. Dignity and Dominion Gen. 27. 29. 2. Patrimony v. 28. 3. The spirituall prerogatives are comprised under these words Cursed be he that 〈◊〉 thee and blessed be he that blesseth thee It s rightly stiled a blessing because thereby he was made blessed This blessing in regard of the temporal priviledges thereof Esau would fain have had for it is said He would have inherited the blessing In the Greek it is said was willing or desirous to inherit This word inherit in the Text importeth two things 1. A right to it as first-born by vertue of his birth which he had sold. He would eat his cake and have it 2. A perpetuall right thereto for himself and his posterity For inheritances have no set term of dayes or years but extend to men and their children and childrens children without date if it be not cut off Thus he was desirous to have inherited the blessing but when it was too late as this word afterward importeth for it may have a double relation one to the selling of his birth-right Gen. 25. 33. After he had sold his birth-right he desired a ratification of it to himself by his Fathers blessing But it was too late to think of recovering that which was clean sold away The other relation is to his Fathers conferring it on Iacob Gen. 27. 30. In this respect Esaus seeking the blessing was too late as this word translated he was rejected sheweth For it hath respect to Isaacks refusing to blesse Esau after he had blessed Iacob They therefore that apply this to divine reprobation and bring this instance to make it temporary do clean mistake the mark True it is that so soon as Esau came to Isaack and made himself known to be Esau it is said Gen. 27. 33. that Isaac trembled very exceedingly He was cast into a strange ectasis or into a great astonishment and that by a divine work which brought into his mind that ancient word of God Gen. 25. 23. The elder shall serve the younger where with as with a bridle he was held back from altering what he had done In this respect its added that Esau 〈◊〉 no place of repentance First no means to move his Father to repent and alter his mind and to reverse or recall the blessing which he had conferred on Iacob For saith he Gen. 27. 33. I have blessed him and he shall be blessed Wherefore they also clean mistake the mark who apply this to Esaus repentance and thence inter that repentance may be too late yea some take occasion from hence to impeach the authority of this Epistle whereby we see how dangerous it is to mistake the sense of sacred Scripture But though repentance were applyed to Esau yet would none of the foresaid errors follow thereupon for Esaus repentance could be no better then the repentance of Iudas Matth. 27. 3. which was meerly legall more for the punishment then for the sin That which perplexed Esau was the losse of earthly dignity and patrimony which is intended under that relative particle it â—…e sought it which may have reference either to the blessing or to repentance both be of the feminine gender and both tend to the same purpose for in seeking that blessing which Isaack thus conferred on Iacob he sought to have his father repent of what he had done and he sought to make his father repent that he might have the blessing From Esaus rejection here upon his seeking the blessing it doth follow that blessings may be sought too late which the Church sadly acknowledgeth Cam. 5. 6 I opened saith she to my beloved but my beloved had withdrawn himself and was gone my soul failed when he spake I sought him but I could not find him I called him but he gave me no answer This the five foolish virgins found true by sad experience Matth. 25. 3 c. And so much God threatneth Prov. 1. 24 25 c. For God who is the fountain of blessing as the Apostle Iames acknowledgeth Iam. 1. 17. hath his fit times and seasons as he hath means in and by which he conveigheth his blessings and out of which he will give no blessing so likewise his seasons hence the Psalmist in Psal. 32. 6. speaketh of a time when God may be found and also the Prophet Isaiah in cap. 55. 6. implying thereby that there is a time when God will not be found Whence we may learn one speciall reason why many who seek comfort to their souls and peace to their
Loe here the Glorie of the slightâ—…d Gowne Who was to 's Tribe an ornament and Crowne Who with past Learning and well-study'd Youth Had pious Age soe knew and lou'd the Truth The Graver shews his Face but if you 'd looke Into his Minde t is picturd in this booke By which his Name will liue till Time shall lâ—…e Râ—…uld in Aeternity and Death shall Dâ—…e A LEARNED AND VERY USEFUL Commentary ON THE WHOLE EPISTLE TO THE HEBREWES Wherein Every word and particle in the Originall is explained and the Emphasis thereof fully shewed The sense and meaning of every Verse clearly unfolded Each Chapter and Verse logically and exactly Analysed Genuine Doctrines naturally raised and applied from the severall words and particles in the whole Epistle The manifold Types of Christ clearly and largely unveiled Divers Cases of Conscience satisfactorily resolved Severall Controversies pithily discussed Various Common-places throughly handled Sundry errors and Heresies substantially confuted Very many dark and obscure places of Scripture which occasionally occur perspicuously opened BEING The substance of thirty years Wednesdayes LECTURES at Black-fryers LONDON By that Holy and Learned Divine WILLIAM GOUGE Doctor of Divinity and late Pastor there Before which is prefixed A Narrative of his Life and Death Whereunto is added two Alphabeticall TABLES I. Of the particular points contained in the whole COMMENTARY II. Of the severall Greek words in this EPISTLE which are clearly and fully explained LONDON Printed by A. M. T. W. and S. G. for Ioshua Kirton and are to be sold at his Shop at the Sign of the Kings Arms in Pauls Church-yard 1655. THE EPISTLE TO THE CHRISTIAN READER Christian Reader THou hast here at length that so much desired and long looked for Commentary of Doctor GOUGE on the Epistle to the Hebrews The largeness whereof may be a sufficient plea for the long stay thereof at the Press Though it be a Posthumus a child brought into the world after the death of his Father yet I do assure thee it is his own For though he set not upon this work for the fitting it to the Press till the latter â—…nd of his dayes after he was seventy years of age being kept from â—… by other publick imployments as is well known yet it pleased â—…od so to lengthen out his life that he lived to finish this Commentaâ—…y upon the whole Epistle excepting one half Chapter the complâ—…ting whereof though it cost me some time and pains that it might be answerable to the rest yet in respect both of its form and mattâ—…r it may well be accounted his own work For as being his Amanuensis to a great part of the work I observed his Method so the matter and substance of that half Chapter I found in his own nâ—…tes to which I have added no more than I thought necessary to make it like the rest So that I may truly say thou hast here Doct. GOUGES Commentary upon the whole Epistle to the Hebrews And therein the substance of above a thousand Sermons Preached at that famous Wednesday Lecture in Black-fryers London though now cast into a new mould by way of Section Yea I am perswaded and that upon good grounds that there is scarce a point in Divinity which he handled upon any portion of Scripture in the whole course of his Ministery but he hath brought the substance of it into this Commentary Severall Sermons which upon the first view I thought fit to be published and hereunto had designed them I have since found fully handled in his Commentary wherein I conceive thou maist find as many points of Divinity Cases of conscience and Controversies fully 〈◊〉 though succinctly handled as in any Commentary whatsoever yet 〈◊〉 As he was ever acknowledged by all Scholars that heard him or read any part of his works to be most exact and accurate in the opening of the true sense of a Text in the resolving thereof and raising of genuine observations from the same So in the giving of the naturall sense and meaning of the Apostle in this Epistle and in the analysing first of every Chapter then of every Verse and in raising of the proper deductions and conclusions from each word and particle almost in this Epistle he hath shewed his skill to the utmost it being the fruit as of his yonger so of his elder years when as he grew herein more and more acute and dexterous Though the Doctrines which he raised from each word and particle are not set down under the notions of Doctrines nor the Reasons for the confirmation thereof under the terms of Reasons yet in the Section where the Greek word or particle is opened there are expressed as the doctrines thence naturally arising so the reasons for the confirmation thereof and likewise many practicall inferences ever holding it one part of his art to conceal his art especially in writing though in Preaching as none more slid and judicious so scarce any more clear and perspicuous cordescending to the capacity of the meanest ever affecting thesimplicity of plain preaching rather then obscure and lofty expressions At the end of this Commentary besides a large English Table of all the materiall points treated of by the Author I have added an Alphabeticall Index of above seven hundred Greek words which thou maist find learnedly and dexterously explicated either by their Etimologies Synouimaes or various acceptations if they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or if not yet thou hast the clearest and most familiar explication that each word is capable of For it was one part of the Authors excellency that constantly in the Course of his Ministery he did endeavour to instill into the heads of his Auditors the fullest sense of the Spirit in a familiar way though veiled under many significant simple compound or decomposite notions Such was his depth of Iudgement that after he had conferred place with place he could suddainly methodize the different senses and give forth the quintessence of all his Collations so as the meanest Capacity might be edified by him That I may not exceed the bounds of an Epistle I shall only adde this word concerning the Narrative of my dear Fathers Life and Death Though some things therein may 〈◊〉 credible as his indefagitable pains 〈◊〉 meekness and the like yet I do 〈◊〉 〈◊〉 there is not one particular expressod in the whole but upon mine own knowledge I can avouch for truth having observed most of them my self and heard the rest often from his own month Though he be now dead yet he still speaketh to us in this elaborate Commentary of his of which he died in travell Though it were his Benoni yet to the heedfull Reader it may justly become another Benjamin a Son of the right hand to lead him fully into the bowels of the whole Epistle The Authors sole aim in all his Ministery being the same with Austins and in this Commentary like that of Hierom to hold out clearly the
is from the Sun not the Sun from it 5. This brightness cometh naturally and necessarily from the Sun not voluntarily and at pleasure 6. The Sun and the brightness are distinct each from other the one is not the other 7. All the glory of the Sun is in this brightness 8. The light which the Sun giveth to the world is by this brightness How distinctly and clearly doth this metaphor set out the great Mysteries of our Christian faith concerning God the Father and Sonne For they are 1. Of one and the same essence Ioh. 10. 30. 2. Coeternall Ioh. 1. 1. 3. Inseparable Prov. 8. 30. 4. The Sonne is from the Father God of God light of light very God of very God 5. The Sonne is begotten of the Father by nature not by will favour or good pleasure Rom. 8. 7 32. 6. The person of the one is distinct from the other For the Father is not the Sonne nor the Sonne the Father Joh. 5. 17. 7. The incomprehensible glory of the Father most brightly shineth forth in the Sonne Ioh. 17. 5. 8. All that the Father doth in relation to creatures he doth by the Sonne As in these respects Christ is fitly and justly stiled brightness so in regard of his surpassing excellency he is said to be the brightness of GLORY Of the Hebrew and Greek words translated glory see Chap. 2. v. 7. § 60. Glory attributed to a thing in the Hebrew dialect importeth the surpassing excellency thereof as a Crown of Glory Prov. 16. 31. a Throne of Glory Ier. 17. 12. a Name of Glory Isa. 63. 14. a most excellent and glorious Crown Throne and Name Thus to set out the surpassing excellency and most glorious majesty of God he is stiled the God of Glory Acts 7. 2. the Father of Glory Eph. 1. 17. And his Sonne the Lord of Glory the King of Glory 1 Cor. 2. 8. Psal. 24. 7. Never was any brightness like to the brightness here mentioned well therefore might it in regard of the excellency of it be stiled brightness of Glory Glory and excellency are set together Isa. 4. 2. signifying the same thing See more of Glory Chap. 2. § 60 93. Our English doth here well insert this relative particle HIS in reference to the Father thus the brightness of his glory for the particle his expressed by the Originall in the next clause his person may have reference to both the branches as his glory his person This much amplifieth the point in hand and sheweth that the Sonne was in his Fathers greatest excellency no whit inferior to him but every way equal He was brightness the brightness of his Father yea also the brightness of his Fathers glory What excellency soever was in the Father the same was likewise in the Sonne and that in the most transplendent manner Glory sets out excellency Brightness of glory the excellency of excellency §. 20. Of Christ the excellency of his Fathers person TO make the forenamed mystery the more cleer the Apostle addeth another resemblance in these words and the express image of his person This in the general importeth the same thing which the former did so as the two metaphors are like the two visions which Pharaoh saw in a dream they are doubled to shew that the Point intended thereby is most certain and sure Gen. 41. 32. This phrase the express image is the exposition of one Greek word which may thus fitly be translated character The Verb whence the word is derived signifieth to engrave and the word here used the stamp or print of a thing engravened as the stamp on money coined the print on paper pressed by the Printer the mark made by a seal or any like impression There is another like word coming from the same root oft used in the book of the Revelation and translated a mark and in Acts 17. 29. it is translated stone gravened But the former significations of the word stamp print seal or mark are most proper to this place Nothing can be more like an other then the picture or image on the thing stamped or printed is to the picture or image on the tool mold seal or instrument wherewith it is made the one carrieth the very form of the other Very fitly therefore is it by our English translated the express image §. 21. Of the Sonne a distinct Person THe next word is fitly translated Person According to the proper notation and derivation of the word it signifieth a substance or subsistence which are in a manner latine words and set out the being of a thing even a particular and distinct being which is most properly called a person The simple verb from whence this compound is derived signifieth to set to settle to establish Mat. 25. 33. 12. 25. Essence or nature importeth a common being as Deity or God-head which is common to the Father Sonne holy Ghost For the Father is God the Sonne is God and the holy Ghost is God But subsistence or person implieth a different distinct individual incommunicable property such are these three Father Sonne holy Ghost For the Father is different from the Sonne and holy Ghost so the Sonne from the Father and the holy Ghost and so the holy Ghost from the Father and the Sonne and every of those distinct in himself and so incommunicable as neither of these persons is or can be the other Thus we see how these two words subsistence and Person import one and the same thing yet our English for perspicuity sake hath rather used this title Person and that in imitation of the Latin Fathers For what in this mystery of the Trinity the Greek Fathers called substances or subsistencies the Latin called persons They said that there were three substances and one essence as we say there are three Persons and one essence This relative particle HIS added to the word Person hath relation to God mentioned in the first verse as if he had more plainly thus said the express image of the person of God This Christ is in a double respect 1. As he is the second Person in the sacred and indivisible Trinity 2. As he is Immanuel God with us God manifested in the flesh As he is the Sonne of God the second person in Trinity the whole divine essence and all the divine properties are communicated to him In this respect the two forementioned resemblances of brightness and character and also all other resemblances which by the wit of man can be imagined come short in setting out the relation betwixt the Father and the Sonne They are not only like each other but they are both the very same in nature Resemblances may be some help to us who are better acquainted with earthly and sensible things then with heavenly and divine But they cannot possibly set out divine mysteries especially such as are of all the deepest and profoundest as the mysteries of the Trinity of
of the Apostle to set out the excellency of Christ as God manifested in the flesh preached unto the Gentiles and beleeved on in the world §. 107. Of the Title GOD applied to Christ. THe Title GOD is here properly to be taken It setteth out the divine nature of Christ It is thus oft attributed to Christ in the New Testament as Ioh. 1. 1. Rom. 9. 5. 1 Tim. 3. 16. Heb. 3. 4. The Word used Psal. 45. 6. whence this testimony is taken is of the plural number as was shewed on v. 6. § 70. and attributed to creatures When it is applied to creatures it is spoken of many together as to Idols Exo. 22. 20. or Angels Psa. 8. 5. or men Psa. 82. 1 6. If at any time it be applied to one single creature some circumstance or other is added thereto to demonstrate that a creature is intended thereby as where it is applied to one calf it is stiled a god of gold Exo. 32. 31. and the name of the Idol is expressed Iudg. 16. 23. thus Dagon their god So where Moses is stiled God his name is expressed and the Person to whom he was a God namely Pharaoh Exo. 7. 1. But in this place there is no circumstance that restrains it to a creature therefore it is to be applied to him that is truly properly essentially God This Apostrophe O God may be used by the Psalmist inspired and guided by the holy God as by himself spoken to the Messiah as Psa. 68. 7. or the first person in Trinity may be brought in speaking to the second even the father to his Sonne as Psa. 110. 1. All tends to the same end namely to declare Christ to be true God This is further manifest by the Title Iehovah which is a name so proper to the true God as it is not in any part of Scripture attributed to any but to the true God and it is attributed to the Sonne of God and that as a distinct person from the Father Gen. 19. 24. So as the Sonne is true God most properly so called in this and sundry other places So is he called Lord v. 10. § 128. §. 108. Of the everlastingnesse of Christs Kingdom THese words for ever and ever have reference to the Throne of Christ whereby his Kingdom is set out So as it declares the everlastingnesse of Christs Kingdom The Greek word here translated ever is the same that was translated worlds v 2. according to the notation of the Greek word it signifieth everbeing namely one and the same Sometimes the singular number is singly used as Mar. 3. 29. and sometimes doubled as here Ofttimes the plural number is singly used as Luk. 1. 32. but most frequently doubled especially in the Book of the Revelations where it is fifteen times doubled The doubling of the word addeth emphasis and ratifieth the certainty of the Point as the doubling of Pharaohs dreams did Gen. 41. 32. This word hath reference sometimes to former times and intendeth eternity without beginning as Eph. 3. 11. and is translated eternall It hath also reference to future times and intendeth everlastingnesse as Ioh. 6. 51. He shall live for ever Sometimes it implieth a continuance to the end of the world as Luk. 1. 55. or to the end of a mans life as Ioh. 8. 35. Though the word ever singly used may synechdochically be put for a time that hath a date or period yet whensoever it is doubled it signifieth an everlasting continuance without any date or end at all In the Hebrew Text which is here quoted there is a particle added to the word ever which in that use alwaies intendeth a proper everlastingnesse without any period or end at all and thereupon translated for ever and ever Christ in regard of his divine nature as the Sonne of God is a King for ever in the largest sense having respect to former and future continuance before and after all times even from everlasting to everlasting Psa. 90. 2. But in regard of his office as God-man and Mediator betwixt God and man this continuance hath respect to the future and implieth an everlasting continuance And that 1. From his ascention when he was actually set upon his Throne in heaven This exaltation of Christ is frequently noted to be after his humiliation and subjection unto death Act. 2. 36. 5. 30 31. Rom. 8. 34. Phil. 2. 8 9. 2. From his Incarnation For so soon as his humane nature was united to his divine which was at his first conception he had a right to his Royall dignity Thereupon it is said v. 6. when he bringeth in the first-begotten into the world c. So soon as he was born he was acknowledged a King and answerably he was worshiped and Presents brought to him Mat. 2. 2 11. 3. From the beginning of the world even so soon as man fell as Mediator he was also King That which was said of Christ in regard of his sacrifice he was a Lamb slain from the foundation of the world Rev. 13. 8. may be applied to his royalty he was a King from the foundation of the world For in every point of his Mediatorship he was the same yesterday and to day and for ever Heb. 15. 8. that is in all former times in the present time and for all future times This was Christ in four especiall respects 1. In regard of Gods Decree which was before all times 2. In regard of Gods promise Gen. 3. 15. 3. In regard of the efficacy of Christs Mediatorship for it was effectuall to all purposes so soon as God had promised him 4. In regard of the vertue of faith which is the substance of things hoped for Heb. 11. 1. From what time soever we take the rise or beginning of Christs Kingdom as he is Mediator the continuance of it is everlasting It hath no date at all Psa. 145. 13. Dan. 7. 14. Luk. 1. 33. §. 109. Of Christs giving up his Kingdom to his Father AGainst the eternity of Christs Kingdom may be objected that Christ shall deliver up the Kingdom to God the Father and that the Sonne himself shall be subject unto him that put all things under him 1 Cor. 15. 24 28. Answ. 1. That which is spoken of Christs delivering up the Kingdom to the Father is meant of that full victory and conquest which Christ shall get and thereby as it were bring unto his Father a setled and an established Kingdom In this respect he may be said to settle his Father in his Kingdom in reference to such as rebelled against him or fell from him 2. That phrase of delivering up the Kingdom to the Father may be understood of the manner of Christs regiment by his Ministers Ordinances and other like means all things being accomplished by these for which they were ordained they shall cease and in this respect be said to be delivered up to God 3. All enemies being
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
this was proved before § 30. All the miracles boasted of by Papists for proof of any of their hereticall and idolatrous positions or practises are counterfeit §. 34. Of the diversity of Miracles THe miracles whereby the Gospel was confirmed are here said to be divers This may be referred to the multitude of them For though very many of them be registred in the New Testament yet it is said that Christ did many other signes Iohn 20. 30. To the multitude of Christs miracles may this also be applied There are many other things which Iesus did the which if they should be written every one I suppose that even the world it self could not contain the books that should be written John 21. 25. But this word divers hath reference most properly to the different kinde of miracles as curing diseases restoring senses and limbs raising the dead dispossessing devils c. This word is attributed to such things as are many in their number and various in their kindes as to pleasures Titus 3. 3. To lust 2 Tim. 3. 6. To doctrines Heb. 13. 9. To temptations Iames 1. 2. yea and to such diseases as Christ cured Matth. 4. 24. All these are said to be divers and they are every way so divers as neither the number nor the several kindes of them can be reckoned up Concerning the diversity of miracles whereby the Gospel was confirmed God had therein respect to mens backwardness in believing and to the manifold oppositions against the Gospel If a few miracles would not serve the turn there were many If this or that kinde of miracles wrought not on men yet other kindes might according to that which is recorded of the divers signes which God commanded Moses to shew It shall come to pass if they will not beleeve thee neither hearken to the voice of the first sign that they will beleeve the voice of the latter sign and it shall come to passe if they will not beleeve also these two signs that thou shalt take of the water of the River and powr it upon the dry Land and it shall become bloud Exod. 4. 8 9. Though Pharaohs heart were out of measure hard and by nine severall plagues was not moved to let Israel go yet by another which was divers from all the rest he was moved Exo. 12. 30 31. Many blows especially with divers hammers one heavier then another will drive a great spike up to the head into such a rough piece of timber as a few blows with one light hammer could not make entrance thereinto It appears that it was the multitude and diversity of miracles that wrought upon the Jews in that they said When Christ cometh will he do more miracles then these which this man hath done Joh. 7. 31. This is one end why God in all ages hath furnished his Church with variety of Ministers indued with divers gifts that the Church might be more edified thereby When Barnabas a Son of consolation Act. 4. 36. little moves people Boanerges Sons of thunder may work upon them Mar. 3. 17. Sometimes an Apollos an eloquent man and mighty in the Scriptures and fervent in the Spirit may much help such as beleeve through grace and may convince gainsayers Act. 24 25 27 28. §. 35. Of the gifts of the holy Ghost THe fourth means whereby God confirmed the Gospel were gifts of the holy Ghost that is such gifts as the Spirit of God wrought in men The Greek word here translated gifts properly signifieth divisions or distributions This very word in the singular number is translated dividing asunder Heb. 4. 12. Another word derived from the same root that this is is translated a divider Luk. 12. 14. The Verb signifieth to divide as where it is said of Christ He divided the two fishes among them Mark 6. 41. or to distribute as where it is said God hath distributed to every man 1 Cor. 7. 17. So 2 Cor. 10. 13. Now the Church being as a body consisting of many members the holy Ghost doth divide and distribute gifts needfull for the whole body to and among the severall members thereof to one one gift to another another 1 Cor. 12. 8 c. Hence in Greek they are called divisions or distributions and because they arise not from our selves but are given by another and that most freely they are not unfitly translated gifts In other places another word is used to set out the very same things that are here intended and it properly signifieth free gifts Rom. 12. 6. The word that signifieth distributions is here translated gifts because they confirm the Gospel which is the main end why mention is here made of them as they are gifts extraordinarily given by the holy Ghost Ghost is an ancient English word that signifieth the same thing that spirit doth The word that in Greek signifieth spirit is oft translated ghost especially when it is spoken of the departing of a mans soul or spirit from his body Of Christ it is said He gave up the Ghost Matth. 27. 50 Ioh. 19. 30. He that here and in many other places is called holy Ghost is also called holy Spirit Luk. 11. 13. Ephes. 1. 13. 4. 30. Here the third person in sacred Trinity is meant This Epithete Holy is attributed to the Spirit 1. In regard of his divine property in which respect the Father Ioh. 17. 11. and Sonne also is stiled holy Acts 4. 27 30. 2. In regard of his speciall function or operation which is to make holy In this respect he is called the Spirit of holinesse Rom. 1. 4. and sanctification is appropriated unto him 2 Thes. 2. 13. 1 Pet. 1. 2. Of the holy Ghost See more Chap. 3. ver 7. § 74. Though every good gift be of the holy Ghost Gal. 5. 22. yet here such extraordinary gifts as in the Apostles times were conferred on any are especially meant Such as were before Christs exhibition foretold Ioel 2. 28 29. And after Christs ascension were abundantly poured out Acts 2. 4. That extraordinary gifts are here intended is evident in that they are here joyned with Signes Wonders and Miracles and because they are brought in for the very same end namely for confirmation of the Gospel Those Miracles were extraordinary and gave evident proof of the divine calling of them who were endued therewith and of the divine truth of that doctrine for which they were given By the gifts of the holy Ghost poured on them who on the day of Pentecost were assembled together an Apostle proves to the Jews that that Jesus whom they had crucified was both Lord and Christ Acts 2. 33 36. By like gifts did he confirm the calling of the Gentiles Acts 11. 15 16 17. Those gifts were divers as well as the miracles before mentioned This is particularly exemplified 1 Cor. 12. 4 c. They are distributed into three generall heads 1. Gifts 2. Administrations 3. Operations 1. Under
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
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
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
and where the Lords Seeds-men are absent as the enemy did Matth. 13. 25. 2. To shew his desire of doing the most good he could The greater the number of people that heard him were the more might reap the fruit of his labours 3. To shew his zeal for the glory of his Father The sounding forth of Gods praise in assemblies among much people greatly maketh to Gods glory in that many may thus be brought to know God to acknowledge him and to joyn in praising him 1 Cor. 14. 25. The Apostles after Christs time imitated their Master herein Peter and Iohn went up together into the Temple at the hour of prayer Act. 3. 1. Then did the people assemble themselves in the Temple Paul and Barnabas went into the Synagogue on the Sabbath day Acts 13. 14. By this means the Churches increased exceedingly In this regard the Apostle professeth that he was not ashamed of the Gospel but that he was ready to preach it at Rome also Rom. 1. 15 16. As he had preached it in other populous places so would he also in that City which was the most populous place of all the world at that time We ought to be followers of them even as they also were of Christ 1 Cor. 11. 1. The foresaid practice of Christ is of use to stirre up people to frequent publick assemblies where Gods praise is sounded forth that so they may joyn with such as sing praises to God and reap the benefit of the mysteries that are there revealed concerning Gods Name Christ hath promised his presence iâ—… such places Matth. 18. 20. See Chap. 3. v. 1. § 27. §. 118. Of the Apostles fit application of a Divine testimony to Christ. Verse 13. And again I will put my trust in him and again Behold I and the children which God hath given me IN this verse two other evidences of Christs propheticall Office and of his humane nature are set down The former is the ground of that encouragement which Christ had to hold out in executing his Office which was his confidence in God declared in a Divine testimony The later is an effect of that his Office Because the manner of bringing in this proof is like the former both of them being taken out of the Old Testament he thus joyneth them together and again Of this Transition see Chap. 1. § 77. In opening the former Scripture four Questions are to be resolved 1. Whence the testimony is taken 2. How fitly it is applied to Christ 3. How truly it proveth Christs humane nature 4. How pertinently it is inferred on the execution of Christs Propheticall Office For the first This phrase I will put my trust in him is in many places of the Old Testament especially the Book of Psalms But there are two places at either of which or at both which the Apostle may have an eye One is Psalm 18. 2. where the words of this Text are according to the Hebrew Obj. The LXX have not in their Translation of that place the very words which the Apostle here useth Answ. Penmen of the New Testament do not alwayes tye themselves to the words of the LXX instance Matth. 2. 6 15 18. No nor this Apostle instance Chap. 3. v. 9. Evangelists and Apostles were not Translators of the Old Testament They only took proofs out of the same for which purpose it was enough to hold the true sense and meaning of the holy Ghost though they exprest it in other words Answ. 2. The very words which the Apostle useth are also used by the LXX in the said Psalm as it is registred 2 Sam. 22. 3. The other place whereunto the Apostle may have an eye is Isa. 8. 17. There the LXX use the very same words which the Apostle here doth though our english thus translate them And I will look for him Quest. Can one proof be taken out of two places Answ. Yea if they set down one and the same thing and that in the very same words The Evangelists in quoting a testimony oft name Prophets in the plural number as Matth. 2. 5 23. Ioh. 6. 45. Acts 13. 40. This duely weighed taketh away the ground of that dispute which is betwixt Expositors about the place out of which this testimony should be taken Some affirm that it is taken out of Psal. 18. 2. Others out of Isa. 8. 17. Arguments pro and con are brought on both sides But I suppose that this dispute might have been spared For to come to the second Point 2. Both the Psalmist and the Prophet Isaiah may be fitly applied to Christ. In that Psalm there are sundry points that can be applied to none properly but to Christ as this Thou hast made me the head of the Heathen ver 43. And this As soon as they hear of me they shall obey me the strangers shall submit themselves to me ver 44. And this He sheweth mercy to his anointed to David and to his seed for evermore ver 50. Besides these words Therefore will I give thanks to thee among the heathen and sing praises unto thy Name ver 49. are expresly applied to Christ Rom. 15. 9. Object The Title of Psalm 18th sheweth that in special manner it concerned David being his song when the Lord had delivered him from the hand of all his enemies and from the hand of Saul And it is set in the history of Davids life 2 Sam. 22. 1 c. To shew that it concerned him Answ. It cannot be denied but that this Psalm concerned David and is fitly pâ—…t among his acts For he was the Author and enditer thereof In this respect it might justly have been registred in the history of his life though it had been wholly Propheticall even a meer Prophecie of Christ. Neither can it be denied but that the Title intendeth it to be meant of David For the Psalm is in part historicall and concerneth David himself yet to us he was a type of Christ. That which in the history concerned David as a type may in a mystery concern Christ as the truth Besides that Scripture which in some parts of it is only historicall as Psal. â—… 12. may in other parts be only Propheticall and appliable to Christ as Psal. 40. 6 7. The like is observed in 2 Sam. 7. 12 13 14. As for the other place namely * Isa. 8. 17. That Chapter also may be typicall and concern the Prophet who wrote it and Christ also the truth of the type Sundry passages of that Chapter are in the new Testament applied to Christ as that in ver 13. Sanctifie the Lord 1 Pet. 3. 15. And that in ver 14. He shall be for a sanctuary 1 Pet. 2. 4. And that is ver 14 15. He shall be for a stone of stumbling c. Mat. 21. 44. Luk. 2. 44. Rom. 9. 32. 1 Pet. 2. 8. And that in ver 18. are for signes and wonders in Israel Luk. 2. 34 Heb. 10. 33. And that in ver 18.
created all things and for thy pleasure they are and were 〈◊〉 Rev. 4. 11. The other is taken from his redeeming of the Church 〈◊〉 〈◊〉 〈◊〉 that follow thereupon which they thus expresse Thou art worthy 〈◊〉 takâ—…â—…he 〈◊〉 and to 〈◊〉 the seals thereof And again Worthy is the Lamb to 〈◊〉 〈◊〉 and honour and glory and blessing c. For thou wast stain and hast redeemeds to God by thy blind And hath made us unto our God Kings and Priests c. 〈◊〉 5 â—… 12. Give therefore unto the Lord Glory and Strength Give unto the Lord the glory 〈◊〉 unto his Name Psa. 29. 1 2. For this end learn to know what is his due what he is worthy of Be well instructed in his excellencies as he is the Sonne of God Chap. 1. 3. and as he is the Mediator betwixt God and Man Thereby thou shalt understand that he is infinitely above all thy praises This is it that will enlarge thy heart and open thy mouth to praise him with the utmost of thy power Hereunto we shall much more be incited if we duely weigh his low condescention his great undertakings his bitter sufferings his glorious conquest over sin Satan death and hell the high exaltation even of his humane nature the many and great benefits that we reap by all these Were our souls throughly affected with the asoresaid considerations we should count him most worthy of all glory and never be satisfied with setting out 〈◊〉 praises Hereof See more in The Saints Sacrifice on Psa. 116. 17. § 108. §. 44. Of Christs surpassing glory THE Apostle doth not content himself with a simple expression 〈◊〉 worth but comparatively amplifieth it by this particle oâ—… 〈◊〉 more The Greek word is used to set forth sundry kindes of degrees as 1. Of number More then twelve Legions of Angels Mat. 26. 53. 2. Of distance of place That it spread no farther Act. 4. 17. 3. Of time To tarry longer Act. 18. 20. 4. Of measure or quantity Lovest thou me more then these Joh. 21. 15. 5. Of weight No greater burthen or no heavier Act. 15. 28. 6. Of worth Behold a greater then Jonas a greater then Solomon 〈◊〉 41 42. 7. Of excellency A more excellent Sacrifice Heb. 11 4. All those fore-mentioned degrees may fitly be applied unto Christ who in 〈◊〉 these respects and what other may be thought of is to be accounted more worthy of glory then Moses or any other 1. There were in number more excellencies in Christ then in any other God â—…nointed him with the â—…yl of gladnesse above his Fellows Psal. 45. 7. God giveth 〈◊〉 〈◊〉 Spirit by measure unto him Joh. 3. 34. 2. Christ is celebrated throughout the whole world No mans Name for â—…stance of place is further made known All people are to laud him Rom. 15. 21. 〈◊〉 great multitude which no man could number of all Nations and Kindreds and â—…ple and Tongues stood before the Throne and before the Lamb and cried saying Salvation to our God which sitteth upon the Throne and unto the Lamb 〈◊〉 7. 9 10. 3. Christ from everlasting to everlasting is God Psa. 90. 2. And glory is 〈◊〉 unto this our God for ever and ever Rev. 7. 12. 4. For measure of glory Christ is advanced above all Thou art fairer 〈◊〉 〈◊〉 children of men Psa. 45. 2. As the Apple-trees among the trees of the Wood so 〈◊〉 〈◊〉 Beloved among the Sons Cant. 2. 3. And again He is the chiefest among ten 〈◊〉 Cant. 5. 10. 5. Such a weighty Crown of glory was set on Christs head as never on any â—…thers Heb. 2. 7. Cant. 3. 11. 6. Christs worth far exceeded all others when Iohn wept because no man was found worthy to open and reade the Book he was thus comforted Weep aâ—…t Behold the Lion of the Tribe of Iudah the root of David hath prâ—…vailed to open the Book Hereupon they sung this new Song Thou art worthy to take the Book c. Rev. 5. 4 5 9. 7. Christ must needs be more excellent in glory then any other for he is the brightnesse of his Fathers glory Heb. 1. 3. §. 45. Of the Prerogatives of Moses wherein Christ excels him THE person before whom Christ is here preferred is Moses That we may the better discern the excellency of Christ set out in this comparison of Unequals betwixt Christ and Moses It is mees to take distinct notice of the Prerogatives of Moses and withall to observe how Christ excelled Moses in all of them I will exemplifie this in ten particular branches 1. Moses was a Prophet yea there arose not a Prophet since in Israel like unto Moses Deut. 34. 10. 1. God saith of his Son to Moses I will raise them up a Prophet from among their brethren like unto you Deut. 18. 18. This was a Prophet mighty in deed and word before God and all the people Luke 24. 19. yea he was greater then Moses 2. God made Moses a Governour over his people He was a Ruler Act. 7. 35. 2. Christ is Lord over all All power is given to him in heaven and in earth Mat. 28. 18. 3. Moses was a Saviour and deliverer of the people Act. 7. 35. I will send thee unto Pharaoh saith the Lord unto Moses that thou 〈◊〉 bring forth my people the Children of Israel out of Egypt Exo. 3. 10. 3. Christ was a greater Saviour from a more cruell Tyrant and from a greater bondage Heb. 2. 14 15. 4. Moses was Gods speciall Embassadour to whom God revealed all the Commandments and the Statutes and the Iudgements which he should teach the people Deut. 5. 31. 4. Christ needed not any Revelation For it pleased the Father that in him should all fulnesse dwell Col. 1. 19. 5. Moses was as Gods special Friend With him he spake mouth to mouth Deut. 12. 8. 5. Christ was more He is the only begotten Sonne which is in the bosome of the Father Joh. 1. 18. 6. Moses saw the back-parts of God himself Exo. 33. 23. 6. Christ is in the Father and the Father in him he that hath seen him hath seen the Father Joh. 14. 9 10. 7. Moses was mighty in words and in deeds Act. 7. 22. 6. Christ was more mighty Never man spake like him Joh. 7. 46. Christ did the works which none other man did Joh. 15. 24. 8. Moses his face shone so as the people were afraid to come nigh him Exod. 34. 36. Christ his face did shine as the Sun and his raiment was white as the light Matth. 17. 2. Christ is the brightness of the glory of his Father Heb. 1. 3. 9. Moses was learned in all the wisedom of the Egyptians Act. 7. 22. 9. In Christ was hid all the treasuros of wisedom and knowledge Col. 2. 3. 10. When Moses died God buried him Deut. 34. 6. 10. Christ being dead was raised again and taken into heaven Act. 1. 9. Notwithstanding all the Prerogatives of
their hearts Thus was Pharaohs heart hardened Exod. 5. 2. and the heart of the Jews Ier. 44. 16. 5. Presumption When sinnes are committed against knowledge conscience light of nature and motions of the Spirit they are as heavy weights that 〈◊〉 out all spirituall sense and life As a great blow so stuns one as it makes him senslesse so a presumptuous sinne will make a mans spirit senslesse After that Zedekiah had broken his oath with the King of Babâ—…l Ezek. 17. 16. his heart was hardned against all the good councell that the Prophet Ieremiah gave him Ier. 38. 17 c. 6. Oft committing or long lying in the same sinne Many small knocks or 〈◊〉 long continued do in time as much as a great blow at once Mens hands and heels use to be hardened by much work and long travell 7. Relapse To return to sinne after a man hath manifested solemn repentance as the swine after it is washed returneth to the mire especially if it be to the same sinne as the dog licketh up the vomit he had formerly cast out is to make way for the devils re-entry whereby a mans heart will be so hardned as his later end will be worse then his beginning 2 Pet. 2. 20 c. Matth. 12. 43 c. Against this doth Christ give prudent caveats Ioh. 5. 14. 8. 11. 8. Lewd company Lewd companions will by evil counsell bad example 〈◊〉 encouragement make men impudent and obstinate in sinning The wise man therefore much disswadeth from such company Prov. 1. 10 c. 9. Superstuity of the things of this world as of wealth honour ease pleasure applause and other such things as men by nature delight in These are like 〈◊〉 thorns and briers which draw out the moisture of the earth and make it dry and hard or as weights that presse out the juyce of fruits and make them 〈◊〉 These make the things of the Spirit of life to be nothing at all regarded This cause of hardning is then most prevalent when men are raised from a mean estate toâ—… great one or from a troublesom estate to a quiet and pleasing estate If iron be taken out of the fire and put into cold water it waxeth hard 10. Multitude of Crosses not sanctified These are as many blows upon the Smiths anvill King Ahaz in the time of his distresse did trespasse yet more against the Lord 2 Chron. 28. 22. The wrath of God came upon Israel and slew the 〈◊〉 〈◊〉 them for all that they sinned still Psal. 78. 31 32. §. 85. Of mans hardning himself III. MAn hardneth himself two waies 1. Privatively 2. Positively 1. Privatively by refusing or rejecting means whereby his 〈◊〉 might be softned Means of softning a mans heart are Publique Private and Secret 1. Publique means are publique Ordinances of God as the Word read 〈◊〉 preached the Sacraments Praying and Praising God yea also God works and those both of merey and judgement whether ordinary or extraordinary 2. Private means are Reading and expounding Gods Word in private places private praying and praising God repeating Sermons private instruction 〈◊〉 holy conference and such like 3. Secret means Reading the Word and other good books alone praying 〈◊〉 praising God alone meditation and examination of ones self The Jews in the Apostles time hardned their hearts by putting away from 〈◊〉 the Word of God Act. 13. 46. and in Iohn Baptists time they rejected the 〈◊〉 sell of God against themselves being not baptized of Iohn Luk. 7. 30. They refused to subject themselves to that Ordinance In Christs time they hardned their hearts by opposing against his miraculous works Matth. 12. 24. Ioh. 15. 24. About means which are to soften mens hearts men divers waies beguile themselves so as they harden their hearts thereby As 1. By putting off for the present such means as might soften them to another time as he that said to Paul Go thy way for this time when I have a convenient season I will call for thee Act. 24. 25. But that season never came 2. By thinking they have done enough when it is but little that they have done yet can say Behold what a wearinesse is it Mal. 1. 13. 3. By resting in the outward work as they who said Wherefore have we fasted and thou seest not Isa. 58. 3. 4. By doting upon humane ordinances as they who in vain worshipped God teaching for doctrines the commandments of men Matth. 15. 9. 2. Positively Men harden themselves by a slavish yielding to the causes of hardning mens hearts mentioned § 84. This they do by nourishing their naturall hardnesse by opposing against Gods truth in his promises and threatnings by hiding their sinne by pride by presumption by long lying in sin by returning to sin after repentance by setting their hearts too much on the things of this world by perverting Gods chastisements In that hardnesse of heart ariseth from ones self even from his own wilfulnesse it nearly concerns us to be the more watchfull over our selves and to withstand the very beginning of hardnesse For Satan is very subtle and seeks to beguile a man by degrees and sinne is deceitfull and of a bewitching nature It soaks into a man insensibly and we of our selves are very foolish like the silly fish that with a fair baâ—…t is soon taken Hence it is that from small beginnings many come to this high pitch even to be hardned in heart When men are tempted to sinne 1. There is a thought of committing it Gen. 38. 15. 2. A plain consent to yield to it Psal. 50. 18. 3. An actuall committing of it 2 Sam. 11. 4. 4. An iteration of it Iudg. 16. 1 4. 5. A custom therein 1 Sam. 2. 13. 6. An excusing of it 1 Sam. 15. 15. 7. A justifying it Isa. 5. 23. Luk. 16. 15. 8. A glorying in it Psal. 52. 1. 9. An habit that they can scarce do otherwise Ier. 13. 23. 10. Hardnesse of heart Rom. 2. 5. By these degrees it cometh to passe that sinne which upon the first temptation seemed horrible and upon the first committing thereof much perplexed the soul and seemed to be an insupportable burden making the sinner thus to complain Mine iniquities are gone over my head as an heavy burden they are too heavy for me Psal. 38. 4. appears in time not to be so burdensom but rather light and easie yea so unsensible as they can scarce perceive it like him that saith They have stricken me and I was not sick they have beaten me and I felt it not I will seek it yet again Prov. 23. 35. Yea further it comes by degrees to be pleasing and delightfull So sweet in his mouth as he hides it under his tongue Job 20. 12. §. 86. Of the danger and dammage of hardnesse of heart IV. THe danger whereinto men fall by hardnesse of heart and the dammage which they receive is greater then can be expressed
3. 18. and of David 2 Sam. 12. 13 and of Hezekiah 2 Kings 20. 19. and of the King and people of Ninevch Jonah 3. 5 6. and of the Jews who were converted at Peters first Sermon Act. 2. 37. The other Metaphor of marrow doth yet further amplifie the sharpness and efficacy of the word Marrow is the inward pith of bones so as an hard bone must be pierced or broken before the marrow within it can be touched The marrow doth here set out the inward thoughts imaginations desires and lusts of the soul. The bones in which that marrow lieth imply as much as the foresaid joynts did So as there is nothing so secret in a man nothing held so fast and close in him with the strongest resolution and greatest obstinacy but the Word can meet with it as Christs word met with Saul Act. 9. 5. The phrase of diviaing asunder applied to all the fore-said particulars is taken from Anatomist who will open the corps and sever one inward part from another and dissect every part and lay open the sinews arteries and every sprig Thus they discern and discover what corruption what malady what redundarcy of bloud or humour or distemper is in any of them So doth the Word as is shewed in the next § §. 74. Of the Word a discerner of thoughts and intents of the heart THis last phrase And is a discerner c. is added to explain the former Metaphors The Greek word translated a discerner is very emphatical so emphatical as they who interpret the Word of God to be the Sonne of God presse the emphasis of this word in this place to be such as can agree to none but to God himself To this I answer That it is God himself who speaketh in the Word here meâ—… See § 69. So as the power thereof is divine and experience sheweth that God useth ordinarily to manifest this kinde of power here expressed in discerning thoughts by the Ministry of his Word As for the original word here used by the Apostle it is derived from a Verb that signifieth to discern or to judge Joh. 7. 24. Thence a Noun that signifieth a Iudge whence the word of my Text which is not elswhere used in the New Testament It signifieth one that is skilfull expert and forward in espying discerâ—…ing and censuring matters We in English according to the notation of the Greek word call such a oce a Critick There were two ancient Grammarians who used thorowly to search the books of such Poets as had written before their dayes and to passe their censure upâ—… them concerning such verses as were genuine or spurious and these were thereupon called Criticks The Apostle doth not use the Verb discerneth which noteth an effect or an act but the Noun a discerner which implieth a kinde of property and excellency iâ—… the act of discerning So as nothing can so narrowly and thorowly search and â—…cern as the word of God The subject whereon the word is here said to exercise his critical faculty aâ—… thoughts and intents of the heart The Noun translated thoughts is a compound The simple Noun signifieth the minde It also signifieth wrath which is a â—…motion of the minde In this sense that word is frequently used in the New Testament The former which is the most proper signification of the word namely the minde is most pertinent to our purpose The Preposition with which the word of my Text is compounded signifieth IN. The compound Verb signifieth to conceive in the minde Matth. 1. 20. Aâ—… 10. 19. Thence the word in my Text which signifieth a conception of the miâ—… Thus Christ expoundeth it Matth. 9. 4. It implieth an inward motion of the minâ—… which cannot simply be discerned but by the divine spirit which accompanieth the Ministry of the Word The other word translated k Intents intends as much as the former It is such compound as that was For the Greek word signifieth the minde Rom. 7. 23 25. 〈◊〉 compound Verb signifieth as the former to conceive in the minde or to think 〈◊〉 self The Noun here used signifieth a notion or understanding of a thing yea the very purpose of the minde and in that respect it is here in the Plural number fitly translated Intents It is in the Singular number translated Minde 1 Pet. 4. 1. But by reason of this 〈◊〉 Heart added thereunto the inward motions or intents of the minde must needs be here meant Of the Heart and the various acception thereof See Ch. 3. v. 7. § 79. The Heart is here put for the whole soul. Mention is here made of the Heart because in Scripture the Heart is said to be 〈◊〉 inscrutable or unsearchable Ier. 17. 9. It is one of Gods incommunicaâ—… Properties to be a searcher of the heart 1 King 8. 39. Act. 1. 24. Beside the heart is accounted to be the seat of the affections and the intents of the heart may comprize the likings and dislikings of the whole soul. So as the word undiscern the innermost motions of will minde and affection That which is here 〈◊〉 to the Word is somewhat answerable to that which is said of God himself God saw that every imagination of the thoughts of mans heart was only evil contiâ—…ly Gen. 6. 5. Behold what emphasis every word carrieth Here is an exact Critick that 〈◊〉 â—…ve into the innermost motions of the minde purposes of the will and desires of the heart This piercing and discerning power of the Word was manifested in the Ministry of Iohn the Baptist whereby Ierusalem and all Iudea and all the regions round 〈◊〉 Iordan were moved to be baptized of him in Iordan confessing their sinnes Matth. 3. 5 6. And the People Publicans and Souldiers enquired what they should do Luke 3. 10 c. At the Word of Christ They which heard it being convicted in their own conscience went out one by one Joh. 8. 9. And at the word of Peter The Iews which heard 〈◊〉 were pricked in their hearts Act. 2. 37. And at Pauls word Many came and confessed and shewed their deeds Act. 19. â—…8 19. And Felix trembled Act. 24. 23. It is indefinitely said that when Ministers prâ—…phesie if there come in one that believeth not or one unlearned he is convinced if all he is judged of all and thus are the secrets of his heart made manifest and so falling down on his face he will worship God and report that God is in you of a truth 1 Cor. 13. 24 25. The variety and multiplicity of phrases and metaphors here used sheweth that nothing can be kept so close or held so fast in the soul of man but the Word of God can finde it out and cast it out Such dissemblers as conceal their disposition from Ministers of the Word cannot conceal it from the Word it self Ezek. 14. 4. 33. 31. §. 75. Of Gods
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
dissolved 2 Cor. 5. 1. §. 84. Of the meaning of the 17. verse Heb. 7. 17. For he testifieth Thou art a Priest for ever after the order of Melchisedec THis verse is added as a proof of that everlasting power virtue and efficacy of Christs Priest-hood which is asserted in the latter part of the former verse To make the proof to be the more heeded the Apostle premiseth the ground of his proof which is a divine testimony He sets it down indefinitly thus He testifieth meaning the Holy-Ghost For the testimony is expresly set down in Sacred Scripture concerning which the Apostle useth this phrase The Holy-Ghost saith Chap. 3. v. 7. The confirmation being taken out of Sacred Scripture is demonstrated to be a very sound one Chap. 1. v. 5. § 46. Of the manner of quoting it without naming Author Book Chapter and verse and of the emphasis of this word testifieth See Chap. 2. v. 6. § 50 51. The Apostles argument to prove the perpetuall efficacy of Christs Priest-hood is taken from the kind of Priest-hood after which Christ was Herein two branches make much to the proof of the point One is the excellency of Christs Priest-hood which was after the order of Melchisedec and thereupon consisted not of such carnal things as Aarons Priest-hood did See v. 4. § 31. and v. 11. § 66. The other is the perpetuity of Christs Priest-hood expressed in this phrase for ever By this meanes it hath a power to make us partakers of an endlesse life See v. 3. § 26. Of a further opening of this description of Christs Priest-hood see Chap. 5. v. 6. § 28 c. §. 85. Of the meaning of the 18. Verse Heb. 7. 18. For there is verily a disanulling of the Commandement going before for the weaknesse and unprofitablenesse thereof THis Verse is inferred as a consequence following upon the establishing of Christs Priest-hood This causal conjunction FOR doth sometimes point at a consequence as verse 12. § 67. The consequence is a disanulling of the former carnal commandement For two opposite Lawes cannot stand together Gal. 5. 2 3 4. To adde the more force to this consequence he inserteth this adverb of asseveration verily See v. 5. § 37. That which before v. 12. § 67. was termed a change is here stiled a disanulling Disanulling implyeth a plain abrogation and clean taking away of a thing How far the Commandement here intended is disanulled See v. 12. § 68. This phrase going before is the interpretation of one compound participle and properly translated according to the true meaning thereof The commandement concerning the Leviticall Priest-hood is here said to go before in reference to Christs Priest-hood The Leviticall Priest-hood was a type of Christs therefore the Commandement concerning that must needs even in time go before this for this succeeded that to accomplish what that could not Weaknesse and unprofitablenesse imply two reasons of disanulling the foresaid Commandement Of the derivation of the Greek word translated weaknesse see Chap. 4. v. 15. § 89. The word there used is a substantive and this an adjective but both from the same root and this adjective being of the neuter gender is as a substantive The weaknesse here spoken of consisted in this that that Law was utterly unable by it self and by strict observance of the rites thereof to do that which was needfull to be done namely to make the observers perfect This word is translated impotent and applied to him that was born a cripple Acts 4. 9. It is also translated according to the composition of it without 〈◊〉 and applyed to a natural mans condition Rom. 5. 6. In this respect the 〈◊〉 of this Law are called weak elements Gal. 4. 9. The other word translated unprofitable is also a compound and an 〈◊〉 used as a substance The simple verb fignifieth to profit Rom. 2. 25. From thence an adjective signifying profitable 1 Tim. 4. 8. This compound with a privative preposition hath the force of a negative So it is used Titus 3. 9. It implyeth that though a man be zealous of the Lawâ—… 〈◊〉 take much paines and be at great costs thereabouts yet he shall get nothing 〈◊〉 but lose all his paines and costs All will be in vain Therefore these two 〈◊〉 are joyned together unprofitable and vain Titus 3. 9. The Apostle 〈◊〉 this true by experience For after he had set forth his zeal about the Law and declared how blamelesse he was touching the righteousnesse which is in the Law 〈◊〉 addeth what things were gain to me those I counted losse and dung Phil. 3. 6 7 8. The negative is frequently used of such things as are here called unprofitable thus meats which have not profited them which have been occupied therein Heb. 13. 9 Bodily exercise that is external performances of duties of piety 〈◊〉 〈◊〉 1 Tim. 4. 8. The flesh profiteth nothing John 6. 63. that is an external apprehension and observation of things spiritually meant These two Epithites weaknesse and unprofitablenesse do much aggravate the folly of those who dote on carnal ordinances which cannot be but weak and unprofitable and when men have spent themselves thereupon if they look on the 〈◊〉 that they have laboured to do they will behold all to be vanity and vexation of spirit as the wise man complaineth of the works that he had wrought Eccles. 2. 11. These fools are set down in their rankes § 82. §. 86. Of the meaning of these words For the Law made nothing perfect Heb. 7. 19. For the Law made nothing perfect but the bringing in of a better 〈◊〉 did 〈◊〉 〈◊〉 which we draw nigh unto God IN this verse an evidence is given of the weaknesse and unprofitablenesse of the Leviticall Law which is this that it made nothing perfect What is 〈◊〉 by perfection hath been shewed v. 11. § 61. If we put the Apostles argument 〈◊〉 a syllogistical form the point intended by the Apostle will appear to be 〈◊〉 〈◊〉 thus That Law which makes nothing perfect is weak and unprofitable But the Law of the Leviticall Priest-hood makes nothing perfect therefore it is weak and unprofitable The force of the argument lyeth in this that it is the end of a Law to make those to whom it belongeth perfect Now that Law which cannot effect that which is the main end thereof must needs be weak and unprofitable To make perfect so as is here intended namely to work and accomplish all those graces that may bring men to glory is above the power of any external thing 〈◊〉 by man To work such perfection of grace as may bring to perfect glory is a diâ—… work and cannot be effected but by a divine power even the power of God himself He here useth a word of the neuter gender nothing as being most fit to set 〈◊〉 an universality but he intendeth thereby mens persons as if he had said no 〈◊〉 Thus
This was sprinkled in two respects One of it self another of the people 1 In regard of the law it self It was not able to make perfect as hath been shewed Chap. 7. v. 19. § 86. Therefore it was requisite that another means even Christs blood should be added thereto 2. In regard of children of men who by use or rather abuse made it a condemning letter it needed to be sprinkled with blood 1. This sprinkling of the book with blood and water is directly against the Popish proud conceit of justification by works All works come under the law If man could be justified by the law what need was there of sprinkling this book Object They are works dipt in Christs blood which justifie Answ. Christs blood was added to the law not to enable the law to justifie a man but to bring in a new way of justification Rom. 8. 3. Christ is therefore said to be a new and living way Chap. 10. v. 20. 2. Object Christ merited to make our works meritorious Answ. This is to make Christ to dye that we should be redeemerâ—… 2. Let us by this sprinkling of the book take notice of the necessity of Chriâ—… death without it all Covenants betwixt God and man are in vain Only in Christ the Covenant of God is made effectual to sinners 3. This sprinkling of the book giveth instance that pure and holy things are made impure to sinfull men not that they are so in themselves but in mens use of them The law that was written in this book is pure and clean Psal. 19. 8 9. Bâ—… yet to men a killing letter 2 Cor. 3. 7. yea the Gospell is made a savour of death 2 Cor. 2. 16. And the holy Sacrament judgement or damnation 1 Cor. 11. 29. 〈◊〉 Christ himself a stone of stumbling and rock of offence 1 Pet. 2. 8. The ground hereof is mans sin which turneth blessings into curses and that corruption which is in man whereby he perverteth every good thing that he useth As the sweetest herbs are made poysonous to spiders the cleer sun noysome to dunghils The purest waters that come from heaven produce weeds in ranck groundâ—… not in themselves but by reason of the venom in the spider the stanch in the dunghil and the rancknesse in the ground so is it in this case 1. Much matter of humiliation doth this minister unto us If Iohn had cause to weep because no man was found worthy to open the book Rev. 5. 4. what cause have men to mourn because the book being opened is made death to them Whether iâ—… worst not to have the book opened which endangereth life or to have the book so opened as death to follow thereupon 2. Upon sprinkling the book with blood and water great matter of gratulation is ministred unto us for hereby death is taken away God thought it not enough to give unto his people that book of the Covenant but that it might be usefull unto them he causeth it to be sprinkled with the blood of his Son §. 105. Of sprinkling all the people THe second instance of being sprinkled is here said to be all the people Thiâ—… must here be taken either representatively for the heads that represented all the rest or inclusively for all that were present This general particle all implyeth that all of all sorts are unclean Isay 64. 6. Ioh. 3. 6. Eph. 2. 3. For who can bring a clean thing out of an unclean Job 14. 4. What David said of himself every one hath just cause to say I was shapen in iniquity and in sin did 〈◊〉 mother conceive me Psal. 51. 5. This is a point to be known and acknowledged to keep us lowly and from all self conceit yea and to make us enquire after means of cleansing The sprinkling of all the people sheweth that means of cleansing are afforded to all in the Church 1 Cor. 10. 1 2 3 4. The extent of Gods covenant made to Abraham Gen. 17. 10. declares as much so doth the extent of Christs charge Matth. 28. 19. For with God is no respect of persons See § 101. 1. This is enough to strip man that remains unclean of all excuse Luk. 14. 24. They who living in the Church are not cleansed reject the means of cleansing â—…dered unto them and manifest a contradicting spirit against Christs good will towards them forcing him to say I would but you would not Matth. 22. 3â—… Let this stir us up to use the means of cleansing afforded unto us What stronger motive can we have then this general motive See the Whole Armour of God on Eph. 6. 16. Treat 2. Part. 6. § 29 30. §. 106. Of reconciling Moses and the Apostle Heb. 9. 20. Saying This is the blood of the Testament which God hath enjoyned unto you IN this verse the Apostle by way of parenthesis joyneth together the word and sign the Covenant and Seal The sign and seal was the sprinkling of blood Here is shewed the end and use of that riâ—… â—…n this phrase this is the blood of the 〈◊〉 c. The end of the foresaid holy rites were to be signes of the Covenant betwixt God and his people This word of transition seeing implyeth that that which followeth is a declaration of the meaning of that which was done It is necessary that these two testament and blood be joyned together For a Teâ—…ent is of no validity without blood as hath been shewed v. 17. § 93 94. And 〈◊〉 is of no efficacy without a Testament This Text is taken out of Exod. 24. 8. where it is thus expressed Behold the blood of the covenant which the Lord hath made with you concerning all these words In the words of the Prophet and the Apostle there is some seeming difference but in sense there is none The difference in words is either by leaving out or altering some of them 1. This note of attention Behold is left out That being but a circumstance altereth no sense Besides it is implyed in this particle of reference This. 2. The last words concerning all these words are left out Moses in those words had reference to sundry ordinances which he read whereof because the Apostle had no occasion to mention he omitted The alterations are these 1. What Moses calleth a Covenant the Apostle stileth a Testament Answ. 1. The word which the Apostle useth signifieth both a Covenant and a Testament as hath been shewed Chap. 7. v. 22. § 94. 2. Moses wrote before the death of the Testator The Apostle after his death so as the same thing which in Moses time was a Covenant in the Apostles time was a Testament 3. Moses speaking of the matter which was an agreement betwixt God and his people stileth it a covenant but the Apostle speaking of the manner of ratifying it stiles it a Testament 2. Where Moses useth this word covenanted or made the Apostle turns it enjoyned or commanded Answ. Moses used a word
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
believe whose works they are Exod. 8. 19. and 10. 7. and 12. 30. 1 Sam. 5. 11. In this respect they shew their blindnesse to be wilfull who know not him who executeth vengeance but imagine that judgement falleth out upon sinners by chance as the Philistines did 1 Sam. 6. 9. Thus God was robbed of much honour So as it is not want of light but a winking against that light which God is pleased to shew forth of himself that makes them ignorant of God In such cases the God of this world hath blinded the minds of them that believe not c. 2 Cor. 4. 4. It becommeth us to take such notice of the evidences which God giveth of himself as on all occasions we may say We know him that hath said or don this or that Thus fear and faith will be wrought in us toward him Exod. 14. 31. Otherwise though God may say What could have been doâ—… more to my vinyard that I have not 〈◊〉 in it yet they consider not the operation of his hand Isa. 5. 4 12. In the other respect as this act of the mind we know hath reference to the testimony it self in this phrase him that hath said it implyeth such understanding of the Scripture as they which hear a sentence thereof know where it is written and by whom it was first uttered though neither verse nor chapter nor book was named Hereof see more Chap. 2. v. 6. § 50 52. §. 112. Of Uengeance belonging to God THe Testimonies produced by the Apostle for proof of the poynt in hand are two The first in these words I will recompence This is taken out of Deut. 32. 35. There is some difference betwixt the testimony as first set down by Moses and here cited by the Apostle Moses thus sets it down To me vengeance and recomâ—…ce That is these belong to me and are proper unto me Thus it is in a manner translated Rom. 12. 19. Uengeance is mine I will repay saith the Lord. Moses to terrifie the people the more sets down 1. Gods office which is to inflict just punishment upon wilfull and obstinate sinners and though in his unsearchable wisedome he may some while forbear them yet lest they should grow too impudent and secure and presumptuous he addeth this other clause and recompence that by doubling of the word people might more fear and be assured that God will do that which belongeth unto him Whereas the two phrases are thus set down Uengeance belongeth unto me I will recompence the Greek LXX are therein imitated The first phrase setteth down Gods prerogative Uengeance belongeth unto him The second sheweth his Justice in executing that which belongeth to him I will repay saith the Lord. Thus the Apostles quoâ—…ng of that text is an explanation of the mind of Moses and no way contrary thereunto A speciall poynt here intended is that it is Gods prerogative to punish evill doers In this respect this title is twice together attributed to God O Lord God to whom vengeance belongeth O God to whom vengeance belongeth Psal. 94. 1. And to like purpose The Lord revengeth The Lord revengeth The Lord will take vengeance Nah. 1. 2. With much emphasis is this thus set down God hath spoken once twice have I heard this that power belongeth unto God Psal. 62. 11. By power he meaneth vengeance as is evident by the opposition of the next verse Gods excellencies do many wayes give proof hereunto as 1. Gods supreme soveraignty for this is one part of soveraignty to take vengeance on rebels 2. His omnipotency he is able to beat down his stoutest enemies 3. His infinite justice This consisteth as in giving reward so in taking revenge 4. His perfect wisdome who can order matters to the best 5. His zeal and hatred of sin This demonstrateth the unlawfulnesse of all private revenge To this end is this very Text quoted Rom. 12. 19. Prov. 20. 22. Such as undertake single combats enter upon Gods prerogative Quest. What may then be thought of Magistrates Masters and Parents punishing their inferiours Answ. These stand in Gods room bear his Image and have their power of God Rom. 13. 1. This aggravates the terror of those who provoke Gods vengeance v. 31. §. 113. Of Gods not failing to execute that vengeance which he undertaketh THis addition I will recompence saith the Lord being inferred upon Gods prerogative concerning vengeance plainly sheweth that God will not fail to do that which belongeth to him upon this very point that vengeance belongeth to God the Psalmist maketh this inference Render a reward to 〈◊〉 proud Psal. 94. 1 2. And upon a like groâ—…nd a Prophet maketh this inference The Lord will take vengeance on his adversaries and he reserveth wrath for his enemies Nah. 1. 2. Gods â—…uth and faithfulnesse is an especiall ground hereof In every kind it shall be aâ—…plished both in giving reward and also in taking revenge That he is faithfull in reward see v. 23. § 73. and that he is faithfull in taking revenge is evident Numb 23. 19. 1 Sam. 15. 29. When the Israelites in the times of the Prophets slighted the judgements which were before hand threatned God by oath avouched that he would not be entreated to spare them nor by Prayer Ezek. 14. 16 18. nor by sacrifice 1 Sam. 3. 14. And where others put off judgement threatned to long times the Lord avouched that he would execute them in their dayes Ezek. 12. 21 c. 1. This teacheth us carefully to observe what God undertakes to do and answerably expect the accomplishment thereof 2. This warranteth us to plead and presse Gods own undertakings for his Church against the obstinate enemies thereof Psal. 94. 1 2. 3. Herein they that stand in Gods room and have received power of God ought to be followers of God they in speciall to whom God giveth power God is to give account to none yet he is as faithfull in executing what belongeth to him as if he were to give an account That respect which they bear unto God and that account which they are to give unto him should make them endeavour to be like their heavenly Father §. 114. Of Gods undertaking to judge his people TO the former divine testimony the Apostle here addeth another and that tending to the same purpose as is evident by this phrase and again whereof see Chap. 1. v. 5. § 63. This second testimony is taken out of the same Book and Chapter and verse next to the former namely Deut. 32. 36. The testimony as here alleaged seemeth not to agree with the scope of Moses whence it is taken for there it is used to set out Gods care over his Church but here his vengeance over his Churches enemieâ—… Answ. 1. It is no perverting of a sentence to apply a general unto a particular as that of judging which is the general act to taking revenge 2. Nothing hinders but that Moses meaning may be of Gods taking revenge as here
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
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
as 1 Cor. 4. 17. Phil. 2. 19. 1 Thess. 3. 2. Yea Saint Paul joyns the names of Timothy with his own in sundry Epistles that he wrote to the Churches as 2 Cor. 1. 1. Phil. 1. 1. Col. 1. 1. 1 Thess. 1. 1. Philem. v. 1. and he left him at Ephesus where was a great Church there to water what he himself had planted and to order the affairs of that Church 1 Tim. 1. 3. All these shew that he was a Minister of the Gospel of very special note and of singular use to the Church of God so as his liberty must needs be good news to Gods Church 2. To the second we cannot finde either in the Book of the Acts or in any of the Epistles where this should be but sure it is that he was some way or other restrained otherwise the Apostle would not have said that he was set at liberty The Greek word used by the Apostle is a compound The simple Verb signifieth to lose or unlose Mark 1. 7. This Compound signifieth to lose from a thing It is used of putting away a mans wise Matth. 1. 15. 5. 31. Of dismissing a company Matth. 14. 15. Of releasing a prisoner Matth. 27. 15. Of the souls departure from the body Luke 2. 29. Of forgiving a debt Luke 6. 37. Of loosing from an infirmity Luk. 13. 12. All these shew that the Verb here used doth signifie some restraint from which Timothy was now freed While he was restrained he could not as a freeman do the work of his Ministry nor go hither or thither for the Churches service Therefore upon this liberty and freedom the Apostle implieth that he would come to them 3. To the third How he was set at liberty there are many wayes whereby it might be effected For 1. He might be restrained upon some accusation about civil affairs but upon examination of the case be found not guilty as Paul concerning whom they said This man doth nothing worthy of death Act. 26. 31. 2. He might be restrained for something about the Christian Profession but when the case came to be heard the Judge finding it to be a question thereabouts might say as Gallio did I will be no Iudge of such matters Act. 18. 15. and so set him free 3. There might be some prudent man among his Judges such an one as Gamaliel was and he a means of his liberty Act. 5. 40. Or God might stir up some faithfull friend for him such an one as Ebedmelech was to Ieremiah Jer. 38. 8 c. Many other wayes might be for effecting his liberty so as though the particular be not set down in Scripture we may and ought to believe the general that he was set at liberty 4. To the fourth When he was delivered This Question is the rather moved because many are of opinion that the restraint and liberty here intended was after Pauls death yea and after the Acts of the Apostles were written But this would make too much against the Divine Authority of this Epistle which maketh mention hereof It hath been proved that this Epistle was penned by Paul so as this must be in the time of Pauls life and before Paul himself was imprisoned at Reme It was while Timothy was in the strength of his age and might do most service to the Church of God 5. To the fifth Why Paul call'd Timothy brother This Question is moved because Paul called Timothy son 1 Tim. 1 2 18. 2 Tim. 1. 2. thereupon they do infer That either Paul was not the Author of this Epistle or that this was not that Timothy to whom Paul sent his Epistles But this is a very slender Objection for in these Epistles he wrote to him as one that had a kinde of charge over him and partly in regard of their age Paul being an old man and Timothy a young man partly in regard that Paul had been a means of Timothies regeneration he cals him son But at other times and in other Epistles he joyns Timothy with himself in sending his Epistles to the Churches and calleth him brother as 2 Cor. 1. 1. Phil. 1. 1. Col. 1. 1. 1 Thes. 1. 1. 3. 2. He stiles him brother for honour sake and to make the Church to have him in higher account yea and to testifie the humility of his own minde how he esteemed all Ministers of the Church young or old brothers equal to himself in regard of the general function of a Minister By this instance of Timothies being set at liberty it is evident That Ministers may be restrained of their liberty and restored again to their liberty See v. 19. § 159. §. 187. Of Ministers desire to be present with their people UPon the fore-mentioned news of Timothies liberty the Apostle inferreth this consequence With whom I will see you Quest. How could this Apostle promise to see them seeing it is implied that he was restrained of liberty v. 19 § 159. Answ. He might have sure evidence of his liberty 2. He might promise it by divine instinct 3. He might promise it upon reserved condition if he should be set at liberty This manner of expressing his minde I will see you is not upon such a peremptory resolution of his own power to do it as is condemned Iam. 4. 13. but upon an intended submission to the will of God for true believers have that in their minds whether they expresse it or no. This Apostle did oft times in plain terms expresse that condition as where he said I will return again unto you if God will Act. 18. 21. And I will come unto you shortly if the Lord will 1 Cor. 4. 19. The phrase of my Text implieth an earnest desire of the Apostle to be with these Hebrews God had made him a means of their conversion unto the Christian faith and of their edification therein and this put into him an entire affection of doing yet further all the good he could It was shewed v. 19. § 159. that people ought to be earnesty desirous of the presence of their Ministers among them Here we see a like earnest desire of a Minister to be present with his people I long to see you saith the Apostle Rom. 1. 11. He there rendreth an especial reason thereof in these words That I may impart unto you some spiritual gift By the presence of Ministers with the people they may the better discern their peoples condition and know what Instructions what Admonitions what Consolations are most needfull for them or usefull unto them If an Apostle who had a general charge over many Churches did thus desire to see such particular Churches as he had planted How much more ought special and peculiar Pastors that have the charge of one only Congregation be present therewith and watchfull over the same How doth this condemn Non-residency §. 188. Of Ministers associating themselves one with another THe Apostle was not only desirous to see the
Shame despised by Christ 12. 21 Sâ—…edding of blood procures remission 9. 111 Sheep of Christ 13. 169 Sheeps properties 169 Shepherd Christ is 13. 166 Shepherd great 13. 168 Shepherds effects 13. 166 Shew-bread typified Christ 9. 13 Sight spirituall 2. 72 Sight of God makes sincere 13. 174 Sight of God beneficiall and honourable 12. 78 Signes 2. 31 32 Sin a filth and purged by Christ 1. 28 Sin hath degrees 2. 18. 3. 85 Sin how it appears horrible 3. 88 Sins of old punished warnings unto us 3. 89 Sins why registred 3. 90 Sin continued in the greater 3. 102 Sin deceitfull 3. 122 148 Sin is in justified persons 9. 131. and 107 Sin seen by God in justified persons 4. 78 Sin none in Christ 4. 91 Sin pardonable 5. 8 Sin See Pardon Sin put away by Christ 9. 131 Sin born by Christ 9. 1â—…9 Sin destroyed by Christs last comming 9. 144 Sin purged troubleth not 10. 5 Sin to be confessed 10. 7 8 Sin against evidence of the Spirit 10. 93 Sin may prove unpardonable 10. 94 Sin not pardoned bringeth damnation 10. 95 Sin the cause of Saints suffering 12. 27 Sincerity 3. 70 126 Singing commended 2. 115 Syon a type of the christian Church 12. 1â—…0 Sit how Christ doth in heaven 1. 31 Six daies why spent in creating 4. 31 Slâ—…th about grace 6. 81 Small things not to be despised 11. 57 Snuffers typified discipline 9. 10 Solitarinesse fit for communion with God 8. 19 Son-ship of Christ 1. 15. 3. 55 Son appointed of the Father 1. 16 Son of God variously taken 1. 47 Son of God begotten 1. 49 Son and Father the same essence 1. 51 Son and Father distinct persons 1. 52 Son of God how subject to the Father 1. 109 Son of Man 2. 54 Sons of Christ How known 2. 50 128 Sons of God subject to suffering 5. 47 Soul how attributed to God 10. 149 Soul-suffering of Christ 2. 76 Souls of men are of a spirituall substance 12. 110 Souls excellency above Angels 12. 110 Souls in heaven greater glory since Christ then before 8. 53 Souls perfection in heaven 12. 112 Souldiers to be succoured 7. 8 Speech why given 11. 70 Speciall relation betwixt God and his people 8. 67. and 11. 78 Spies lawfull 11. 186 Spirit resembled to oile 1. 119 Spirit in Christ above others 1. 123 Spirit for Christs divine nature 9. 77 Spirit diversly taken in Scripture 12. 110 Spirituall what it intendeth 7. 80 Sprinkling blood 11. 157 Sprinkling blood and water 9. 71 Sprinkling Christs blood 9. 72 Sprinkling the booke of the Covenant 9. 104 Sprinkling all the people 9. 105 Stability none here 13. 138 Standing what it implieth 1. 31 Stand not at a stay 6. 3 Stars are innumerable 11. 60 Stedfastnesse of Gods word and Law 2. 11 12 Stoning to death 11. 254 Strange tongues to be interpreted 7. 19 Strange phrases to be mollified 7. 55 Strange doctrines 13. 115 Strange Land 11. 44 Strangers Saints are 11. 68 Strong meat 5. 66 72 Study for heaven 4. 64 Subjection 2. 43 Subjection to Christ 2. 62 Substance preferred before circumstance 13. 189 Suffer word of exhortation 13. 18â—… Sufferings of Christ 2. 76 96 97. and 12. 17 Sufferings of Christ and his members moderated 2. 59 Sufferings of Saints glorious 2. 97 Sufferings make Christ and Saints conformable 2. 100 Suffering the portion of Gods Sons 5. 46 Sufferings of Saints short 10. 138 Sufferings of Jewes for religion 11. 244 Suffering of Saints for advantage 11. 250 Superiours command no warrant for evill 11. 130 Superiority in office may stand with equality in state 7. 41 Superstitious too sedulous 13. 120 Supper of the Lord. Principles about it 6. 15 Supports in trials 11. 243 Suretiship Gods oath is 6. 138 Surety Christ is and wherein 7. 93 Swearing is a kind of suretiship 6. 138 Swearing attributed to God 3. 114 115 and 6. 97 Swearing of God infallible 4. 26 And immutable 6. 140 Swear why God doth 7. 91 Swearing of God by himself 6. 98 Swearing God conforms himself to man 6. 115 Swear man may 6. 116 Swear lawfully 6. 117 Swearing severall kinds 6. 119 Swear by God alone 6. 120 Swear not by creatures 6. 123 Swear not things unlawfull 6. 124 Swear not falsly 6. 127 Swear not rashly 6. 128 Swearing a solemn rite 7. 91 Swear God did in ordaining Christ a Priest 7. 91 Sword The word like it 4. 71 Sword two edged 4. 71 T. TAble typified communion 9. 11 12 Tables of the Covenant 9. 30 Tables why of Stone 9. 30 Tabernacle a type of Christs body 8. 5 and 9. 55 Tabernacle who serve it 13 124 Tabernacles of Patriarchs 11. 46. See Tents Taste 2. 79 How Christ tasted death ibid. Tasting the heavenly giâ—…t 6. 33 Tasting the good word 6. 35 Tasting heavenly glory 6. 36 Teachers excellency requires hearers heed 2. 2 5 Teachers wisdome in disposing their matter 9. 33 Tears may sometimes be in vain 12. 96 Teares when acceptable 12. 96 Terrible God is 10. 15 Testament See New Testament or last will ratified by death 9. 93 Testament ratified inviolable 9. 94 Testament unjust anull 9. 94 Testaments how violated 2. 94 Testament See Covenant Testators generall intent to be observed 9. 94 Testimony See Witness Testimony of Scripture See Scripture Tempted how many wayes Christ was 2. 96 Tempted how far and why Christ was 2. 182 183 Tempted how any man may be 2. 185 Tempt God how a man doth and what the causes and effects thereof 3. 96 Tempted how Abraham was 11. 83 Tempted best are 11. 83 Temptations on the right hand dangerous 11. 256 Temporall blessings no sure evidence of Gods favour 3. 92 Temporall blessings not the only object of faith under the Law Tents of Patriarchs 11. 45 Tenths given to Melchisedeck 7. 16 Tenths how far due to other Ministers 7. 17 Tenths why given to Levites 7. 33 40 Tenths argue superiority 7. 33 Tenths paid by Levy in Abraham 7. 56 Therefore 1 117. 2. 2 Threats of God assuredly executed 3. 174 Throne of Christ 1. 106 110 Throne of grace 4. 94 Thrones Angels 1. 84 Time See Opportunity See Sâ—…t Timotheus 13. 185 Tithes See Tenths Titles before Epistles 1. 3 Tortures on Professors of truth 11. 245 Trading in sin 10. 89 Traditions how usefull 11. 244 Transitions usefull 8. 2 Translation of Enoch 11. 17 Transgression distinguished from disobedience 2. 14 Transgression punished 2. 15 16 17 12 127 Transubstantiation refuted 9 107 Trie See Tempt Trials See Afflictions Trials many and great Christians are subject unto 10. 120 123 125 Treasure what is 11. 143 True and tipycall opposed 8. 6 Truth to be granted to adversaries 9. 2 Truth received 10. 91 Trust in God 2. 119 Types were not the the truth nor to be rested in 4. 49 Types why instituted 4. 49 Types had their truths 4. 50 Types had their heavenly truths 8. 13. and 9. 115 117 122. Types in what cases rejected 4. 50. and