be mollified This phrase as I may so say is a mollifying phrase See § 55. II. Priests received tithes This is here taken for granted See § 56. III. Children in their Parents do things before they are born Levi paid tithes in Abraham before he was born See § 56 57. IV. Difficult and doubtfull points are to be explained and confirmed This is the main scope of the tenth verse See § 58. V. Children are in their parents loynes An instance hereof is given in Levie See § 59. VI. Relations of children to Parents continue generation after generation This description of the time of Levi's being in Abrahams loines even when Melchisedec 〈◊〉 him proves this point See § 56. §. 61. Of the imperfection of the Leviticall Priest-hood Heb. 7. 11. If therefore perfection were by the Leviticall Priest-hood for under it the people received the Law what further need was there that another Priest should rise after the order of Melchisedec and not be called after the order of Aaron HItherto the Apostle hath set forth the excellency of Christs Priest-hood by way of similitude to Melchisedecs who was a type of Christ So as all the excellencies typically set out about Melchisedec were really and properly found in Christ the truth Here further the Apostle begins to declare the excellency of Christs Priest-hood by way of dissimilitude betwixt it and the Leviticall Priest-hood wherein he sheweth how far Christs Priest-hood excelled Aarons The Jews had Aarons Priest-hood in high account and so rested on that as they little or nothing at all regarded Christs The Apostle therefore endeavours to draw their mind from Aarons Priest-hood to Christs which he proveth to be far the more excellent The foresaid dissimilitude is exemplified in seven particulars See § 1. The first branch of dissimilitude is in the mutability of Aarons Priest-hood and the immutability of Christs From the mutability of the former Priest-hood the imperfection thereof is inferr'd which is the first point laid down in this verse and that by way of â—…on thus If therefore perfection c. The Apostle here taketh it for granted that perfection was not to be had by the Leviticall Priest-hood His argument may be thus framed If perfection were by the Leviticall Priest-hood there needed no other 〈◊〉 there needed another Priest-hood therefore perfection was not by the Leviticall Thus this conditionall conjunction IF is the ground of a strong negation The illative conjunction Therefore hath reference to that which he had before produced out of Scripture concerning Melchisedec who had another 〈◊〉 〈◊〉 Priest-hood then the Sons of Levi and concerning Christ who was the truth â—…pified by Melchisedec and witnessed to be a Priest after the order of Melchisedec This therefore being so perfection cannot be imagined to be by the Leviticall Priesthood Of the derivation of the Greek word translated perfection see Chap. â—… â—… 10. § 97. Here it is taken in the largest latitude of perfection namely for such a 〈◊〉 absolutenesse as nothing needs be added thereto The Leviticall Priest-hood was not so full and absolute For the Apostle 〈◊〉 〈◊〉 this Text implyeth that there was need of another Priest-hood The Leviticall Priest-hood was that which the Sons of Levi namely 〈◊〉 his posterity executed under the Law The Greek word translated Priest-hood is not the very same that 〈◊〉 used before v. 5. but it is derived from the same root and signifieth the 〈◊〉 thing See § 37. The main point here intended is that the Priest-hood under the Law was imperfect This is proved in this Chapter by many arguments which we shall note in their due place Perfection here meant is a furnishing of men with all such graces as may make them eternally happy It compriseth under it effectuall vocation justification sanctification yea and glorification That Priest-hood could not by true grace bring men to glory In this respect it is said that the gifts and sacrifices which those Priests offered up could not make him that did the service perfect Heb. 9. 9. And that the Law can never make the commers thereunto perfect Heb 10. 1. Quest. Why then was this Priest-hood ordained Answ. It was ordained for a meanes to draw men on to Christ. In this respect the Law is said to be our School-master to bring us unto Christ Gal. 3. 24. See § 68. This point discovereth sundry dotages 1. The dotage of the superstitious Jewes who lift up their eyes no higher then to this Priest-hood whereon they rested and built their faith They would not be brought to subject themselves to any other No not when this was actually â—…gated and another more perfect actually established in the room of it Herein they perverted the wisdome and goodnesse of God towards them and the main 〈◊〉 which he aimed at in appointing the Leviticall Priest-hood which was to lead them as it were by the hand to Christ and to afford them some easie steps in regard of their weaknesse to ascend upon and to see Christ the better thereby The fulnesse of time wherein the Messiah was to be exhibited was then to come God therefore afforded meanes answerable to their condition to support their faith and 〈◊〉 their hope But they made those means an occasion to withold or to withdraw them from Christ. Such an error this was as the Apostle saith of them that were seduced therewith Christ shall profit you nothing Gal. 5. 2. The Leviticall Priesthood and Christs Priest-hood can no more stand together then Dagon and the 〈◊〉 of God 2. The dotage of Christian Jewes or Jewish Christians who conform themselves to the Jewish ceremonies If the forenamed error of them who never made profession of Christ be so heynous as was before shewed what may be thought of them who being instructed in the Christian religion and thereupon professing Christ would induce a Priest-hood contrary to Christs For they who bring in 〈◊〉 ceremonies bring in the Jewish Priest-hood under which the Jewish ceremonies were first established Do not these crosse the main scope of the Apostle do they not advance the Leviticall Priest-hood against Christ and make Christs Priest-hood imperfect 3. The dotage of Papists who do directly establish another Priest-hood which is neither Jewish nor Christian nor after the order of Aaron nor after the order of Melchisedec a monstrous Priest-hood such an one as never was heard of before For 1. Their Priests are no such persons as Melchisedec was 2. Their sacrifice they say is unbloody and yet for sin but without shâ—…dding of blood is no remission Heb. 9. 22. 3. They make their sacrifice to be for the sins of quick and dead yet after death the judgement Heb. 9. 27. 4. They say that their sacrifice is the very flesh and blood of Christ yet that which Melchisedec brought forth was true bread and wine 5. The things that they say they offer are indeed meer creatures yet they call them their
Candlestick was and for the same ends See v. 2. § 8. It set forth the purity and continuance of Gods ordinances It sheweth also that things presented before the Lord must be pure and such as are indeed precious and may well be so accounted Thus will they be also lasting as Gold 2. The quantity being an Omerfull shewed the plenty of Gods provision For an 〈◊〉 held about three pintes which is a plentifull allowance of bread for one person every day and so much had every man every day Exod. 16. 16. Thus Christ is a plentifull portion So as we may well rest therein God would have this measure in particular reserved that his plentifull provision for those of whom he taketh care might be the better considered 3. The place before the Lord was before the Ark which was a speciall represenâ—… of Gods presence There it was put 1. Because this was a solemn and sacred monument and therefore put in a sacred 〈◊〉 solemne place 2. To put them in mind of this evidence of Gods providence so oft as they appeared before God for it is very usefull when in prayer we appear before God to â—…ll to mind Gods memorable and mercifull workes 3. To demonstrate that Christ our spiritual food is to be found before God 4. The end was that future generations might have knowledge of this evidence of Gods providence Hereof see Chap. The Churches Conquest on Exod. 17. 15. § 76. Thus God will have Christ to be remembred throughout all generations He 〈◊〉 but a set time on earth and in that time tlid and endured what was requisite for mans eternal salvation 〈◊〉 the memorials thereof remain thorowout all ages §. 28. Of Aarâ—…ns dry Rod. THe fourth particular type in the most holy place is thus expressed 〈◊〉 rod that budded Here are three things to be considered 1. The type it self a rod. 2. The owner thereof Aaron 3. The effect that budded 1. Both the Hebrew and Greek word translated rod is diversly taken See Chap. 1. v. 8. § 11. The Greek word is put for a staffe to walk with Matth. 10. 10. for a 〈◊〉 to beat one with Rev. 2. 27. for a staffe to measure withall Rev. 11. 1. For a scepter Heb. 1. 8. Here it is taken for a Governours staffe For Governours used to carry long white slaves in their hands Some take it for a Shepheards crook which they say every head of the several tribes of Israel did bear in their hands in memorial of Israel their father who was a shepheard under his uncle Laban yea and each head of the several tribes was a shepheard also Of what kinde or fashion soever it were this is certain that it was 〈◊〉 from a 〈◊〉 very dry past sprouting and springing according to the course of nature a dry stick as we say This typified Christ who came from the stock of man but as a withered branch The house of David was not known in the world when Christ sprang out of it For 〈◊〉 did what he could to destroy that whole stock The meaness and poverty of 〈◊〉 and Mary were a means of keeping them from the notice of Herod Christ also in his own person was as a dry withered stick From his birth till the 〈◊〉 year of his age he lived in a private low and mean condition Yea afterwards though he did such works as might have made him famous he was exâ—… despised and at the time of his death apprehended as a traytor arraigned scourged busfeted many other wayes most vilely handled and crucified betwixt two 〈◊〉 dead and buried He is to the life set forth to be as a dry stick Isa. 53. This phrase I am it worm and no man a reproach of men and despised of the people is spoken of Christ Psal 22. 6. Thus God would have him deeply humbled for the greater manifestation of his high 〈◊〉 and of the glory thereof This also may be applyed to the mysticall body of Christ which by natureâ—… dead in sin Eph. 2. 1. This circumstance is a strong prop to our saith in all seeming impossibilities for effecting glorious matters 2. This rod is said to be Aarons for distinctions sake It is probable that it was 〈◊〉 to the râ—…ds of the heads of other tribes because their several names were written â—…on them Numb 17. 2. Thus Christ taking upon him mans nature was as other men It is said of 〈◊〉 there shall come forth a rod out of the stem of Iesse c. Isai. 11. 1. He took upon 〈◊〉 form of a servant c. Phil. 2. 7. Thus came Christ to be a fit redeemer and saviour Thus may we with stronger confidence trust unto him §. 29. Of the effect and fruit of Aarons rod. THe effect of the foresaid dry rod is set down in four branches 1. It budded 2. It brought forth buds 3. It bloomed blossomes 4. It yeelded Almonds These typified the glory of the Lord Jesus who notwithstanding his foresaid meanness was manifested to be the promised Messiah the King of Israel and this many wayes 1. Angels declared as much before and at his birth Luk. 1. 27. and 2. 10 11. so did the wise men from the East Matth. 2. 2. 2. The manner of his preaching and myracles which he wrought declared as much Matth. 4. 24. and 7. 29. Ioh. 7. 31 46. 3. After he was put to death he rose again ascended into heaven and gave giftâ—… to men Eph. 4. 8. These were lively sproutings buddings blossomes and fruits 4. The members of his mystical body though brought to dry bones shall be raised and made glorious Thus every way there is hope of glory arising out of meanness The kind of fruit that was brought forth is said to be Almonds which are a sweet and pleasing fruit yea wholsome and medicinable Most sure it is that the 〈◊〉 is so nothing more sweet and pleasing nothing more wholsome and medicinable then the fruit of all manner of grace that sprouteth out of Christ. By the foresaid fruit of Aarons rod was Aaron manifested to be chosen the high Priest of God Numb 17. 5. So was Christ by his glorious works and manner of preaching by his death resurrection and ascention and gifts that he gave manifested to be appointed of God our high Priest After the foresaid evidence of Aarons being chosen of God by his rod that 〈◊〉 was set before the testimony Numb 17. 10. So Christ after the foresaid evidences of his glory is set in heaven at Gods right hand Heb. 8. 1. To heaven therefore must we on all oceasions lift up the eye of our faith and thereby behold this our high Priest there abiding for us §. 30. Of the tables of the Covenant THe fift holy type in the most holy place was the Tables of the covenant The Greek word properly signifieth a broad thing and that which is 〈◊〉 stone The French word plague seemes to be derived from the
unity of their minds and mutuall consent This is a divine and heavenly property 4. With their faces towards the Mercy-seat Exod. 25. 20. This manifested their desire to know the depth of Gods counsel concerning his mercy to man for from the Mercy-seat God caused his will to be knoâ—… Exod. 25. 22. In reference hereunto it is said which things the Angels desire to look into 1 Pet. 1. 12. How much more ought we to search after those mysteries The benefit of thâ—… redounds to us §. 33. Of a Teachers wisdome in desposing his matter AFter the Apostle had distinctly mentioned the principall type in both parts of the Tabernacle he thus concludes Of which things we cannot now speak particularly This he doth to shew the mind he had speedily to pass to the services that were performed in those places so as there is wisdome in ordering the matter which a teacher delivereth sometime briefly passing over some things other times insisting upon them more largely 〈◊〉 Why then have you so distinctly and largely insisted upon these types Answ. 1. The Apostle laid a foundation Preachers and expositors raise up an edifice Now the building useth to be larger then the foundation 2. There would be no end of expounding Scriptures if they should be as concise as the Scripture it self is 3. The Apostle himself here intends to be more large even in these points and 〈◊〉 either by preaching before them or by after writing more unto them This is â—…plyed under this particle now we cannot now speak implying that here after â—…e â—…ght speak more particularly of those things 4. If types recorded be not applyed to their truth and the meaning of them sâ—…â—…rth of what use are they under the Gospel For now they are no more services 〈◊〉 religion This was an especiall end why God hath caused these mysteries to be 〈◊〉 to his Church that the truth of them being cleerly and fully revealed under the Gospel the full sense of them might be the better discerned In which it is veryâ—…dfull and usefull that the substance and equity of those types to be made known §. 34. Of the resolution of Heb. 9. 2 3 4 5. Vers. 2. For there was a Tabernacle made the first wherein was the Candlestick and the Shew-bread which is called the Sanctuary Vers. 3. And after the second Vaile the Tabernacle which is called the Holiest of all Vers. 4. Which had the goldeâ—… Censâ—…r and the Ark of the Covenant overlaid round about with Gold wherein was the golden pot that had Manna and Aarons rod that budded and the Tables of the Covenant c. Vers. 5. And oâ—…er it the Chernbims of glory shadowing the Mercy-seat of which we cannot now speak particularly THe sam of these verses is An enumeration of sundry sacred types Herein two points are considerable 1. The matter propounded 2. The manner of concluding the same The matter noteth out two things 1. The place where those types were 2. The distinct kind of types The place is 1. Generally propounded in this word Tabernacle 2. Distinguished by the parts thereof and titles given to it The parts were the first and second distinguished by a Vaile The titles were 1. The Sanctuary or Holy place 2. The Holiest of all In the former place three distinct kind of types are mentioned 1. The Candlestick 2. The Table 3. The Shew-bread In the latter place are set down seven other types 1. The golden Censer 2. The Ark amplyfied 1. By the Covenant in it 2. By the gold overlaid round about it 3. Manna amplified by the golden pot in which it was 4. Aarons rod amplyfied by the fruit that budded 5. The Tables of the Covenant 6. The Mercy-seat 7. The Cherubims amplyfied 1. By their glory 2. By their place over the Ark. 3. By their act shadowing the Mercy-seat The manner of concluding all in these words Of which we cannot now speak particularly §. 35. Of observations out of Heb. 9. 2 3 4 5. V. 2. I. GOd had a place for divine worship This was the Tabernacle II. The place of Gods worship was distinguished according to distinct uses There was the first and second Tabernacle III. Christ is light unto his Church IV. The Church holds out that light These two doctrires are raised out from the typicall Candlestick See § 7 8. V. Christ is a means of communion with God This is in generall the use of a tabâ—…e See § 12. VI. Christ is bread of life He was typified by the shew-bread See § 13. VII The place of Gods worship under the law was holy It is called a Sanctuary â—… Holy place See § 14. Vers. 3. VIII Christs flesh was set forth by a vail See § 16. IX Heaven was prefigured by the most Holy place See § 15. Vers. 4. X. Christ is a means of attonement betwixt God and man This the goldâ—… Censer typified See § 18. XI Christ hath all Gods treasures hid in him In this respect he was typified by 〈◊〉 Ark. See § 20. XII Christ is the Mediator of the Covenant See § 20. XIII Christ is spâ—…uall food He is the true Manna See § 22. XIV God will have memorials of his mercies This was the end of reserving a 〈◊〉 of Manna See § 27. XV. God can make dry things to flourish So did Aarons rod that budded See § 28. XVI Christ from death was raised to glory This was typified by the fruit which Aarons dry rod brought forth See § 28. XVII God wrote the old Covenant in tables of stone These were the tables of the covenant See § 30. XVIII Christ is a Mercy-seat A means of Gods shewing mercy to man The mercy-seat typified as much See § 31. XIX Angels are glorious Spirits They are here stiled Cherubims of glory See § 32. XX. The glorious Angels attend Christ. Thus much is intended by the Cherubiâ—…s shadowing the Mercy-seat See § 32. XXI Teachers may as occasion serveth forbear enlargements The Apostle here would do no more then name the foresaid types See § 33. §. 36. Of preparation for Gods service Heb. 9. 6. Now when these things were thus ordained the Priest went alwayes into the first â—…nacle accomplishing the service of God FRom the holy types the Apostle proceedeth to the sacred service of God He beginneth with that kind of service which was performed in the Holy plaâ—… and that generally in this sixt verse Wherein he first hinteth the preparation made 〈◊〉 that service in this phrase Now when these things were thus ordained The adverb of time Now is in Greek â—… conjunction of opposition but which is diversly taken and well enough here translated This relative these things hath reference both to the places and types before mentioned Of the verb translated ordained See Chap. 3. v. 3. § 46. The meaning of these words is this When the Tabernacle was made and the parts thereof fitly distinguished one from the other and all the holy types made and set in
FOR in this place intendeth both a proof and also an illustration which is taken from a solemn Rite under the Law which was a burning of a Sacrifice without the Camp so as the Priest who served in the Tabernacle nor might nor could eat thereof The Illustration is by way of resemblance thus As the Priest under the Law serving in the Tabernacle neither might nor could eat of that Sacrifice which was burnt without the Camp So they who under the Gospel serve the Tabernacle cannot partake of Christ who was the truth of that Type The Apostle writing to the Hebrews who were well acquainted with the legal Rites and too much addicted unto them doth oft strike on this string of the Judaical Law both in shewing the impotency of those Rites and also in framing Arguments from them to alienate their minds from them Thus he fighteth against them with their own weapons See Ch. 9. v. 13. § 68. The word translated Beasts according to the notation thereof signifieth a living creature For the Sacrifices before they were slain were living Our English according to the Latine cals them Animals and we style a man that wants understanding An Animal This word is applied to those living Spirits which attend the Throne of God Revelation 4. 6. By reason of their resemblance in Courage in Strength in Speed and other like Excellencies to some particular Beasts But here it is taken in the most usuall sense for bruit Beasts For such were offered up for Sacrifice The Beasts here meant were such clean Beasts as were appointed for Sacrifice In particular here may be understood 1. The red Heiser of whose ashes the purifying water was made Numb 19. 2 c. 2. The Bullock that was offered for the Priests sin Levit. 4. 3 c. 3. The Bullock that was for the sinne of the whole Congregation Numb 4. 14 c. 4. And that most especially the Bullock and the Goat that were both slain on the solemn annual day of Atonement Levit. 16. 27. The Body of these beasts are expresly mentioned because their life was taken away before they were burnt For they were slain at the Altar Numb 4. 4. So as by their bodies he means their carcasses under which these particulars are expressed The skin of the Bullock and all his flesh with his head and with his legs and his inwards and his dung Num. 4. 11. As for the Bloud of these Beasts it is here said to be brought into the Sanctuary Oâ—… the word Sanctuary See Chap. 8. v. 2. § 4. Here under the word Sanctuary both parts thereof are intended both the outward part called the Holy place and also the innermost called the most Holy For the bloud here mentioned was brought into both and sprinkled in them both Levit. 16. 14 15 16. This bloud did typifie the bloud and death of Christ whereby Satisfaction was made for sinne Therefore it is here said That the bloud was brought for sinne namely to cleanse and take away sinne both from the Priest himself and also from the people For it is expresly said That he shall offer his Bullock of the sinne offering which is for himself and make an atoâ—…ment for himself and his house Levit. 16. 6. It is also added That he shall make an atonâ—…ment for the people ver 24. Of the Priests offering for himself and the people See Chap. 5. v. 3. § 14. Yea it is said That he should make an atonement for the Holy place and the Tabernacle and the Altar Levit. 16. 16 20. For this end the bloud was sprinkled before and upon the Mercy-seat Levit. 16. 15. to shew the concurrence of Divine Justice and Mercy For that bloud did typifie the bloud and death of Christ whereby Satisfaction was made for sinne Gods Justice being satisfied by Christs bloud way was made thereby for approaching to the Mercy-seat and obtaining mercy The things in the Holy place and the Altar were sprinkled with bloud to take away that guilt of sin which man brings upon himself and upon all that he useth or is used for his good The word translated brought is a Compound and to expresse that composition it may be translated brought in thus brought in into the Sanctuary For the Preposition in iâ—… twice used 1. with the Verb in composition and then joyned with the Noun Sanctuary It sheweth that the beast was slain and so his bloud shed without those two holy places namely at the Altar and from thence carried into those places Thus Christ was offered up on earth there was his bloud shed but he carried it with him into heaven and there presents it to his Father at the Throne of grace Hereupon it is that his bloud or death hath a virtue and efficacy to cleanse away our sinnes and to take away the guilt and curse which we have brought upon all things that we use and upon all things that we do and undertake The foresaid bloud is here said to be brought by the Highpriest Of an Highpriest See Ch. 2. v. 17. § 172. The Highpriest is said to carry in this bloud 1. Because none else might enter into the most holy place Chap. 9. vers 7. 2. Because Highpriests were ordained for men in things pertaining to God Heb. 5. 1. 3. Because the Highpriest was an especiall Type of Christ who by presenting his own bloud at the Throne of grace maketh atonement for the sins of all Gods people Of the resemblances betwixt an Highpriest and Christ. See Chap. 8. v. 1. § 4. §. 127. Of burning beasts without the Camp THe Noun translated Camp is derived from a double compound Verb. The simple Verb signifieth to cast the single compound to cast in The double compound to cast about It is used to set forth a pitching of Tents or setting souldiers in aray The Noun is oft used for a Castle wherein souldiers lie in Garison Act. 21. 34 37. It is also put for an Army which consisteth of souldiers set in aray Hâ—…b 11. 34. And likewise for a Camp wherein souldiers lie together in their several Tents Rev. 209. In this place it hath reference to Israels abode in the wildernesse where they dwelt in Tents and their Tents were pitcht by several Standards as the Tents of souldiers use to be in a Camp The bodies then of the foresaid beasts were carried beyond all their Tents and burnt in a void place where were no Tents and in this sense are said to be burnt without the Camp The Lord who commanded the bodies of the beasts so to be burnt did thereby manifest that he would not leave the Priests to feed on those Sacrifices as they did on others and therefore to take away both liberty and possibility of eating thereof he caused them so to be burnt and that in a type as the Apostle sheweth in the next verse As these so other Sacrifices especially those which are
himself to sit at Gods right hand but Iehovah that said to him Sit on my right hand glorified him herein God hath highly exalted him and given him a Name which is above every Name God was pleased thus highly to exalt his Sonne in sundry respects 1. In regard of that entire love which as a Father he did bear to a Sonne Ioh. 3. 35. 5. 20. 2. In regard of the low degree of Christs humiliation Philip. 2. 8 9. Ephes. 4. 9 10. 3. In regard of that charge which Christ undertook to provide for his Church and to protect it Hereunto is he the better enabled by that high advancement Mat. 28. 18 19 20. Ioh. 17. 2. 4. In regard of the Saints who are Christs members that they might with stronger confidence depend on him Psa. 80. 17 18. 2 Tim. 1. 12. 5. In regard of his enemies that he might be the greater terrour unto them and be more able to subdue them Psa. 110. 2. §. 150. Of Christs continuance at Gods right hand TO the greatnesse of Christs dignity is added his continuance therein which is until one principall end of his high advancement shall be accomplished which is the subduing of all his enemies This word until though it point at a time how long Christ shall retain his dignity yet it setteth not down a date thereof or a period thereto For it hath not alwaies reference to the future time as excluding it but to that whole space of time that is to passe to the accomplishing of the thing mentioned including in it all that space of time and that because the question is concerning it alone as where Christ saith Till heaven and earth passe one jot or one tittle shall in no wise passe from the Law Mat. 5. 18. his meaning is not that the Law shall passe when heaven and earth passe away but that so long as the world continueth the Law shall remain to be the rule of righteousnesse This word until oft implieth rather a deniall of a determination then an affirmation thereof as 2 Sam. 6. 23. where it is said that Michal had no childe until the day of her death None will imagine that after her death she had any but because the question of having a childe must be about the time of her life this phrase Until the day of her death is used In the same sense a like phrase of the Virgin Maries bringing forth the Lord Jesus is used Mat. 1. 25. Joseph knew her not till she had brought forth her first born Sonne that is he never knew her Thus is this word until here to be taken Sit on my right hand until I make thiâ—…e enemies my footstool Sit till then and ever after that So as here is implied an everlasting continuance of Christs dignity If until all his enemies be subdued then for ever For what shall hinder it when there be no enemies Will his Subjects hinder it Will his members that are advanced with him hinder it Will good Angels whose Ministry is made the more glorious thereby hinder it Will his Father whose love and respect to him is unchangeable and everlasting hinder it Obj. Subduing of enemies is here set down as the end of Christs sitting at Gods right hand when that end is accomplished there will be no need of his sitting there Answ. Though subduing of enemies be one end yet it is not the only end Sundry other ends have have been noted before § 149. It will be requisite that Christ having to the full accomplished all things that were to be done or endured for mans full redemption and eternal salvation should for ever retain that dignity whereunto he was advanced after he had accomplished all To depart from any part of his dignity at any time would be some impeachment of his glory Object 2. It is expresly said that when the end cometh the Sonne shall deliver up the Kingdom to God the Father And when all things shall be subdued unto him then shall the Sonne also himself be subject c. 1 Cor. 15. 24 28. The Answer to these words is set down before § 109. §. 151. Of Christs Enemies THE time of Christs sitting at Gods right hand being thus expressed Until I make thine enemies thy footstool plainly declareth that Christ hath enemies and shall have enemies so long as this world continueth These enemies are not only such as directly oppose Christ himself as the Scribes and Pharisees Priests and Rulers among the Jews who at length brought him to that shamefull death upon the Crosse Act. 2. 23. or as Saul who afore his taking up into heaven thought with himself that he ought to do many things contrary to the Name of Iesus Act. 26. 9. and Iulian who with his breath breathed out this scornfull Title against Christ O Galilean thou hast overcome but also such as revile wrong oppresse or any way persecute the Church of Christ or any of the members of his body It was in relation unto them that Christ said to Saul when he breathed out threatning and slaughter against the Disciples of the Lord Saul Saul why persecutest thou me Act. 9. 1 4. for beleevers are so united unto Christ as members unto an head Ephes. 1. 22 23. and thereupon it is that he that toucheth them toucheth the apple of his eye Zech. 2. 8. That we may the better discern who and what these enemies are I will endeavour to rank them out as it were in battle array In a well set army there is a Generall and under him Colonels Captains Lieutenants Majors Corporals Ancients Trumpeters Drummers Scouts and of Souldiers there useth to be a Van-guard man Battalio Reer right and left Wings and Ambushments The Generall is that great Dragon and old Serpent which is called the devil and Satan Rev. 12. 9. Colonels Captains and other Commanders and Officers who whet on and embolden all such as take part with Satan are all sorts of infernall spirits and fiends of hell The Van is made up of Athiests Idolaters Persecutors and other like open and impudent enemies of the Church The Battalia consists of all manner of prophane and licentious persons In the right wing are all the lusts of the flesh in the left all the honours and pleasures of the world In the Reer follow sinne death grave and hell it self with such like mortall enemies and their deadly instruments In ambushment lie hypocrites false brethren corrupt teachers and treacherous Politicians There being such enemies it much concerns us to be very watchful against them and to take heed of security And we ought to be strong in the Lord and in the power of his might Eph. 6. 10. Yea we ought alwaies to be prepared and stand armed with the whole armour of God Eph. 6. 13. c. Obj. Christ on his Crosse having spoiled Principalities and Powers made a shew of them openly triumphing over them in it Col. 2. 14 15. And when he ascended
neither moth nor rust deth â—…rrupt nor theeâ—…s do break through nor steal Mat. 6. 20. §. 162. Of Instructions and Directions arising from the Inheritance of Salvation SUch an Inheritance as Salvation made sure to us affords sundry Instructions and Directions Instructions are such as these 1. It commends Gods Philanthropy his peculiar love to men who by nature are children of wrath and heirs of hell yet made to be partakers of the inheritance of salvation Ephes. 2. â—… 3. Colos. 1. 12. Tit. 3. 3 4 5. 2. It takes away all conceit of merit by mans works For an inheritance is the free gift of a Father 3. It is enough to uphold our spirits against penury ignominy and all manner of misery in this world An heir that as long as he is a childe differeth nothing a servant but is under Tutors and Governours yet because he is Lord of all will not be dejected but will support himself with this that he hath a fair inheritance belonging to him 4. It is a great encouragement against all things that may threaten death yea and against death it self in that death brings us to the possession of this excellent inheritance Directions are such as these 1. Subject thy self to thy Fathers will and to that government under which he sets thee because thou art his heir Gal. 4. 2. 2. Raise up thy affections to the place of thine inheritance and set thy heart thereon Colos. 3. 1. Matth. 6. 21. 3. Love not the world neither the things that are in the world 1 Iohn 2. 15. Salvation is not there to be had 4. Moderate thy care about earthly things thou hast a heavenly inheritance to care for 5. Suffer with joy all things for thy profession sake knowing that thou hast an heavenly inheritance Heb. 10. 34. 6. Search thine evidences about this inheritance There is great reason that in a matter of so great consequence thou shouldst be sure of thy evidence for thy right hereto 2 Pet. 1. 10. 7. Expect with patience the time appointed for the enjoying this inheritance Through faith and patience the promises are inherited Heb. 6. 12. 8. Walk worthy of this high calling Ephes. 4. 1. and of God who hath called thee to his Kingdom and glory 1 Thess. 2. 12. 9. Be ever thankfull for this priviledge especially Colos. 1. 12. 1 Pet. 1. 3 4. 10. Despise not any of these heirs because they are here poor and mean Iames 2. 5. Ismael was cast out because he mocked the heir Gen. 21. 9 10. §. 163. Of the Resolution of the 13 and 14 Verses IN these two last verses the eighth and last proof of Christs excellency is set down See § 64. The summe of them is a difference betwixt Christ and Angels The Parts are two The first is the Dignity of Christ v. 13. The second is the Inferiority of Angels v. 14. In setting down Christs dignity both the manner and matter is observable The manner is in this phrase Unto which of the Angels said he at any time Hereof see § 64. The matter declares two things 1 The kinde of dignity 2 The continuance thereof In the Kinde we may observe 1 The ground of it Gods will God said Sit. 2. The greatnesse of it This is set down 1 By an act Sit. 2 By the place The place is set out under a Metaphor on my right hand This shews 1 Christ inferiority to God 2 His superiority above all creatures The continuance noteth out a double end 1 The time how long untill 2 The reason why to make thine enemies c. In expressing this later end observe 1 A concessum or thing taken for grant Enemies 2 A consequence which is their utter destruction in this phrase make thy foot-stool Verse 14. In describing the inferiority of Angels two things are remarkable 1 The manner by an interrogation Are they not c. 2 The matter Wherein is declared 1 The nature of Angels Spirits 2 Their Function Both these are amplified by this particle of universality ALL. The Function of Angels is set out 1 By the kinde thereof ministring 2 By the end In the End is expressed 1 An act to minister 2 The Persons for whom These are described 1 By their priviledge Salvation 2 By their right thereunto Inherit This is illustrated 1 By the time of injoying their inheritance Which is to come 2 By the certainty thereof Both these are implyed under a note of the Future tense Shall §. 164. Of the Doctrines arising out of the 13 and 14 Verses OF the Doctrines arising out of these word To which of the Angels said he at any time See § 65. I. God the Father is the Author of Christs exaltation He said Sit. See § 149. II. Christ as Mediatour is inferiour to the Father III. Christ as Mediatour is advanced above all creatures These two Doctrines are gathered out of this phrase On my right hand See Doct. 37 38. on v. 4. § 38. IV. Christ hath enemies The mention of enemies shews as much See § 151. V. Christs enemies shall be subdued God undertakes as much I put See § 153. VI. Christs enemies shall be utterly subdued The Metaphor of making them his footstool proves this See § 154. Verse 14. VII Emphasis is to be added to weighty matters This is manifest by the manner of expressing this Point by an Interrogation Are they not These two are expressed in this phrase Ministring spirits See § 156. VIII Angels are Spirits IX Angels are Minister s. X. Angels ministry is especially for Saints Saints are here intended under this phrase which shall be Heirs See § 158. XI Every Angel of what degree soever is a Minister to Saints The general particle All implies as much See § 156. XII Salvation belongs to Saints See § 159. XIII Salvation belongs to Saints by right of inheritance See § 160. XIV The fruition of Saints inheritance is to come See § 161. XV. Saints are sure of salvation These two last Doctrines arise out of the note of the Future tense Shall be See § 162. CHAP. II. §. 1. Of the Resolution of the second Chapter THe Apostle having distinctly and largely set out the excellency of Christs Divine nature and Royal Function in the former Chapter In this he sets out his humane nature and the excellency of it Elegantly he passeth from the one to the other by a transition wherein he sheweth an especiall use to be made of the former point This is indeed a digression in regard of the matter of Doctrine but a most pertinent and profitable digression and that in the five first verses of this Chapter In the rest of the Chapter the other article concerning Christs Humane nature is distinctly demonstrated The summe of the transition is an exhortation to give good heed to the Gospel This exhortation is first propounded verse 1. and then inforced in the four next verses Two Points are noted to inforce the duty One is the dammage the other
the vengeance which may follow upon the neglect of the Gospel The dammage is intimated in this phrase Least we should let them slip The vengeance is first propounded in this phrase How shall we escape and then aggravated The aggravation is demonstrated 1 By an Argument from the lesse 2 By the excellency of the Gospel The Argument from the lesse is concerning the word of Angels who are in the former Chapter proved to be farre inferiour to Christ which Point is illustrated verse 5. The excellency of the Gospel is set out 1 By the Matter which it holdeth out Salvation v. 3. 2 By the means of making it known These means are 1 The publishers thereof 2 The evidences thereof The Publishers were of two sorts 1 The principle Authour 2 Earwitnesses thereof v 3. The Evidences were signes c. v. 4. About Christs Humane nature two things are demonstrated 1 The low degree of Christs humiliation in assuming our nature Thou madest him lower then Angels v. 7. 2 The high exaltation thereof through Christs assuming it Thou crownedst him with glory v. 7. For the better manifestation of these principles the Apostle proves the main point That Christ was man by sundry Arguments The first argument is a Divine testimony This is 1 propounded verse 6 7 8. 2 Applied to the person here spoken of v 9. The second argument is taken from the end of Christs Incarnation which was To taste death for every man This could he not have done if he had not been man verse 9. A third argument is raised from the equity and meetness of the matter It became him v. 10. God would bring his children to glory by suffering It was therefore meet to make the Captain of their salvation perfect through sufferings Which could not be unless he had been man A fourth argument is taken from a special Function which Christ undertook namely to sanctifie the Elect He that sanctifieth and they who are sanctified must be all of one v. 11. Hence the Apostle maketh this inference He is not ashamed to call them brethren v. 11. This may also be taken as a proof of the point Christs own witness thereof confirmed in the next verse The fifth argument is taken from that opportunity which Christ being man had to exercise his three great Offices of Prophet Prince and Priest 1 His Propheticall Office is set out in a Divine prediction I will declare thy Name v. 12. It is further amplified by the ground of his incouragement to hold out therein which is expressed in a Divine testimony I will put my trust in him v. 13. And by the fruit or effect thereof expressed in another like testimony Behold I and the children c. v. 13. These testimonies are further proofs of Christs humane nature 2 Christs Kingly Office is set out in two especiall effects thereof one to destroy the devil which he did by death and therefore was man v. 14. The other to deliver them who were in bondage v. 15. which deliverance also he wrought by death The two effects of Christs Kingly Office are proved by the main point in hand and set down by an opposition of two different natures of Angels and of Abraham Christ destroied not the devil for Angels but for men He delivered not Angels but men therefore he took not the nature of Angels but men verse 16. 3 Christs Priestly Office is set out in this phrase an High Priest and it is amplified 1 By two needfull qualities Mercifull Faithfull 2 By two usefull effects 1 To make reconciliation v. 17. 2 To be able to succour v. 18. It was requisite in these respects that he should be man §. 2. Of the inference made upon Christs excellency HEB. 2. 1. Therefore we ought to give the more earnest heed to the things which we have heard least at any time we should let them slip IN the five first verses of this Chapter the Apostle declares a duty to be performed in regard of that excellent Teacher which God sent namely his Son more excellent then the excellentest meer creature to reveal his Gospel to men This duty is to give more then ordinary heed unto that Gospel Thus much is intended under this particle of inference Therefore or as it is in the Greek for this even for this cause Because God hath vouchsafed so excellent a Teacher he must be the more carefully attended unto Of this particle of inference see chap. 1. § 117. This here hath reference to all the branches of Christs excellency mentioned in the former Chapter Because he is Gods Son therefore give heed Because he is the Heir of all therefore give heed Because he made the worlds therefore give heed The like may be inferred upon all the other special excellencies of Christ. They are so many grounds of the Apostles exhortation and the inference may be added as a conclusion of every one of them severally as here it is of all of them joyntly The eminency of an Author in dignity and authority and the excellency of his parts in knowledge wisdom and other gifts do much commend that which is spoken by him If a King Prudent and Learned take upon him to instruct others due attention and diligent heed will be given thereunto The Queen of the South came from the uttermost parts of the earth to hear the wisdom of Solomon Matth. 12. 42. She counted Solomons servants who stood continually before him and heard his wisdom to be happy 1 Kings 10. 8. Iob was the greatest of all the men of the East and he was a perfect and upright man thereupon when the ear heard him it blessed him Iob 1. 1 3. 29. 11. But behold a greater then Solomon a greater then Iob is here intended by the Apostle Therefore we ought to give the more earnest heed Heb. 12 25. It was usual with the Prophets to premise before their Prophecies such phrases as these The word of the Lord Thus saith the Lord Hos 1. 1 2. 4. 1. Exod. 4 22. 5. 1. and that purposely to work the more heed and attention in people to that which was spoken This may be a forcible motive diligently to exercise our selves in all the holy Scriptures because all Scripture is given by inspiration of God §. 3. Of the necessity of performing Duty THe foresaid inference is by the Apostle made a matter of necessity as the phrase we ought importeth The Greek verb is impersonall and may be thus translated it behoveth and so it is translated Luke 24. 46. In regard of the necessity which it intendeth it is oft translated must and that in a double relation One to Gods Decree The other to Gods charge The former respecteth Gods determinate counsell his secret and absolute will The later his revealed Word and approving will In the former relation it is said Thus it must be Matth 26 54. In the later thus A Bishop must be blamelesse 1 Tim. 3. 2. that is it is
to God or man and of what is a sinne against the one and a wrong unto the other Herein lieth a main difference betwixt this Divine Law and all humane Laws These are subject to alterations and corrections or amendments for which end Parliaments and Councels are oft convocated §. 13. Of the respects wherein the word of Angels was steadfast THe word of Angels may be said to be steadfast in three especial respects 1 In the Event in that whatsoever they declared by prediction promise or threatning was answerably accomplished Of predictions take these instances Gen. 16. 11 12. 31. 11 12. Zech. 1. 9 c. Matth. 28. 5 7. Acts 10. 3 c. Rev. 1. 1. Of promises take these Gen. 18. 10. Iudges 13. 3. Matth. 1. 20. Acts 27. 23. Of threatnings take these Gen. 19. 13. 2 Kings 1. 3 4. These particulars are sufficient to prove the point in hand As for the generall I dare boldly say that never was any matter of history or or promise of good or threatning of judgement declared by an Angel but answerably it was accomplished and in that respect an Angels word was steadfast 2 The word of Angels was steadfast in regard of the bond which bound them to whom any duty was enjoyned or direction given to observe the same For they were extraordinarily sent from God yea they were the chiefest of Gods Messengers Saints thereupon believed their word and obeyed their charge As Manoah Judg. 13. 8 12. Elijah 1 Kings 19. 8. 2 Kings 1. 15. The Virgin Mary Luke 1. 38. Ioseph Matth. 1. 24. and sundry others 3. Their word was steadfast in regard of the penalty which was inflicted on such as believed not or obeyed not their word Hereof see § 16 17. §. 14. Of the difference between transgression and disobedience UPon the steadfastness of Gods Word though spoken by Angels it is inferred that every transgression and disobedience received a just recompence of reward This inference is joyned to the steadfastness of their word by a copulative particle AND which sheweth that this penalty is a motive to give good heed to their word as well as the steadfastness thereof And that it is an effect that will assuredly follow thereupon For because the word of Angels was steadfast therefore every transgression was punished There are two words in this inference namely transgression and disobedience which in the generall may intend one and the same thing and yet here be also distinguished by their degrees yea and by their kindes The verb from whence the first word in Greek is derived properly signifieth to pass over a thing metaphorically having reference to a Law or any other rule it signifieth to swerve from that rule or to violate and break that Law Matth. 15. 3. In this metaphoricall sense this word is oft used in relation to the Law of God and put for any breach thereof as Rom. 4. 15. Gal. 3. 19. It is put for the first sinne of Adam Rom. 5. 14. and for Eves speciall sinne 1 Tim. 2. 14. The other word according to the notation of it in Greek intimateth a turning of the ear from that which is spoken and that with a kinde of obstinacy and contumacy as where Christ saith of an obstinate brother if he neglect to hear Mat. 18. 17. or obstinately refuse to hear I finde the word here translated disobedience twice opposed to a willing and ready obedience namely of true Saints 2 Cor. 10. 6. and of Christ Rom. 5. 19. This opposition importeth a wilfull disobedience or a contumacy as some here translate the word Others under the former word transgression comprise sinnes of commission and under the later word disobedience sinnes of omission For the Verb from whence the later word is derived signifieth to neglect or refuse to hear Matth. 18. 17. There is questionless a difference betwixt these two words either in the degrees or in the kinds of disobedience in which respect the universall or as here it is used distributive particle every is premised to shew that no transgression great or mean in one or other kinde passed unpunished Let not any think by mincing his sinne to escape punishment A Prophet having reckoned up a catalogue of sins some greater some lighter maketh this inference If a man do the like to any one of these things he shall surely dye Ezek. 18. 10 13. Every particular branch of Gods Law is as a distinct linck of a chain if any one linck fail the whole chain is broken The will of the Law-maker is disobeyed in every transgression Iames 2. 10 11. Herein lieth a main difference betwixt a faithfull servant of God and a formall professor The former makes conscience of every sin The later of such only as are less agreeable to his own corrupt humour or such as he conceiveth most dammageable to himself §. 15. Of punishments on transgressours THe memorable judgements executed on the Israelites after the Law was given unto them on Mount Sinai do give evident proof of the Divine vengeance which was executed on the transgressors thereof Many of those judgements are reckoned up together 1 Cor. 10. 5 c. I will endeavour further to exemplifie the same in particular judgements executed on the transgressors of every one of the particular precepts or of denunciations of judgements against them 1 Moses and Aaron for their transgressions against the first Commandment because they beleeved not but rebelled against Gods Word died in the wilderness and entred not into Canaan Numb 20. 12 34. 2 The Israelites that worshiped the golden Calf Exod. 32. 6 28. and joyned themselves unto Baal-Peor Numb 25. 3 4 5. And the sons of Aaron that offered strange fire Lev. 10. 1 2. were all destroyed for their Idolatry against the second Commandment 3 The blasphemour against the third Commandment was stoned Levit. 24. 11. 23. 4 He that gathered sticks upon the Sabbath day was also stoned for violating the fourth Commandment Numb 15. 32 36. 5 Corah Dathan and Abiram with such as took part with them perished for breaking the fifth Commandment in rising up against Moses and Aaron their Governours in State and Church Numb 16. 3 32 35. 6 A murtherer was to be put to death and not spared Numb 35. 31. 7 Zimri and Cosby were suddenly slain together for their impudent filthiness and the people that committed whoredom with the daughters of Moab Numb 25. 1 8 9. 8 Achan for coveting and stealing what God had forbidden was destroyed with all that belonged to him Iosh. 7. 21 24 25. 9 A false witness was to be dealt withall as he had thought to have done to his brother Deut. 19. 19. His doom is this He shall not be unpunished he shall perish Prov. 19. 5. 21. 28. Not to insist on any more particulars these and all other transgressions together with their punishment are comprised under these words Cursed be he
are they which shew unto us the way of salvation Acts 16. 17. That under this word Salvation the Gospel is here meant is evident by the opposition thereof to the word spoken by Angels ver 2. That word was before the time of the Gospel and it is comprised under this title Law Now here he preferreth the Gospel before the Law therefore the Gospel must needs be here meant Fitly may the Gospel be stiled salvation in sundry respects as 1. In opposition to the Law which was a ministration of condemnation 2 Cor. 3. 9. But this of salvation Eph. 1. 13. 2. In regard of the Author of the Gospel Jesus Christ who is salvation it self Luk. 2. 30. 3. In regard of the matter of the Gospel Acts 28. 28. Whatsoever is needfull to salvation is contained in the Gospel and whatsoever is contained in the Gospel maketh to salvation 4. In regard of Gods appointing the Gospel to be the means of salvation For it pleased God by preaching the Gospel to save those that beleeve 1 Cor. 1. 21. 5. In regard of the end of the Gospel which is to give knowledge of salvation Luk. 1. 77. 1 Pet. 1. 9. 6. In regard of the powerfull effects of the Gospel It is the power of God to salvation Rom. 1. 16. Quest. If salvation be appropriated to the Gospel how were any of the Jews that lived before the time of the Gospel saved Answ. They had the Gospel Heb. 4. 2. Gal. 3. 6. In this respect Christ is said to be slain from the foundation of the world Rev. 13. 8. to be ever the same Heb. 13. 8. The first Promise made to man in the judgment denounced against the devil immediatly after mans fall Gen. 3. 15. contained the summe of the Gospel Abels sacrifice Gen. 4. 4. and Noahs Gen. 8. 20 21. and others and the sundry Types of the Ceremonial Law and sundry Prophecies and Promises in the Prophets set out Christ the substance of the Gospel but not so clearly so fully so powerfully as the ministry of the Gospel In this respect not simply but comparatively salvation is appropriated to the ministry of the Gospel and a main difference made betwixt it and the ministry of the Law 2 Cor. 3. 6 7. Oh how blinde are they who trust to any other means of salvation then the Gospel Such blinde beetles were Jews who would be justified and saved by the Law and Papists by their works and Enthusiasts by the inspirations of their own brains and the vulgar sort by their good meaning It will be our wisdom to give good entertaintment to the Gospel to be well instructed therein to beleeve in it to subject our selves thereto and to be conformable to it in the whole man Our labour herein is not lost Salvation is a sufficient recompence I suppose there is none so desperate but like Balaam he could wish to die the death of the righteous and that his last end might be like his Numb 23. 10. Let our care be to use the means as well as to desire the end To us is the word of this salvation sent Acts 13. 26. If we neglect the Gospel we put away salvation and judge our selves unworthy of eternal life Acts 13. 46. §. 21. Of the great Salvation of the Gospel THe excellency of the aforesaid Salvation is set out in this word so great The relative whence this is derived is sometimes joyned with a word of wonder thus how wondrous great In like manner this word here so wondrous great It is a relative and withall a note of comparates yet hath it here no correlative nor reddition to shew how great it is I finde in other places a reddition joyned with it as where mention is made of a very great earthquake it is thus expressed so mighty an earthquake such an out as was not since men were upon the earth Rev. 16. 18. This manner of setting down the word without a correlative wants not emphasis for it implieth it to be wonderfull great so great as cannot be expressed Where the Apostle maketh mention of a very great danger wherein he despaired even of life he thus sets it out God delivered us from so great a death 2 Cor. 1. 10. so great as one would have thought none could have been delivered from it In like manner this phrase here intimateth that this salvation is so great as never the like was brought unto men before nor can a greater be expected hereafter Well may the salvation brought unto us by the Gospel be stiled so great in three especiall respects 1. In regard of the cleer manifestation thereof The types prophesies and promises under the Law were very dark and obscure in regard of the cleer preaching of the Gospel Now salvation is so clearly revealed as a clearer manifestation thereof is not to be expected in this world The vail which was upon the heart of the Iews is taken away under the Gospel and now we all with open face behold as in a glasse the glory of the Lord 2 Cor. 3. 15 16 18. 2. In regard of the large spreading forth of this Gospel Thus said the Lord to his Sonne of old concerning this Point It is a light thing that thou shouldest be my servant to raise up the tribes of Iacob and to restore the preserved of Israel I will also give thee for a light to the Gentiles that thou mayest be my salvation unto the end of the earth Isa. 49. 6. 3. In regard of the efficacy and the power of the God Prophets complained of the little fruit that they reaped of their labours thus I have laboured in vain I have spent my strength for nought Isa. 49. 4. Who hath beleeved our report Isa. 53. 1. The word of the Lord was made a reproach unto me and a derision daily Jer. 20. 8. But the Apostles in most of their Epistles give thanks for the efficacy of the Gospel in those Churches to whom it was preached as Rom. 1. 8. 1 Cor. 4. 1. 4 5. Phil. 1. 3 5. Col. 1. 3 4. 1 Thes. 1. 2 3. 2 Thes. 1. 3. 1 Pet. 1. 3. 2 Ioh. v. 4. This on the one side doth much amplifie the blessing of the Gospel and it ratifieth the promise which God of old thus made to his Church I will do better unto you then at the beginning Ezek. 36. 11. For under the Gospel God hath provided a better thing for us Heb. 11. 40. namely a better Covenant Heb. 8 6. a better testament Heb. 7. 22 better Promises Heb. 8. 6. better Sacrifices Heb. 9. 23 a better hope Heb. 7. 19. So great are the things by the Gospel revealed unto the Church as in former agâ—… were not made known Ephes. 3. 5. Many Prophets and Kings and Righteous men desired to see these things but saw them not Matth. 13. 17. Luk. 10. 24. After this salvation not only the Prophets have enquired but also the Angels
that puts one under another This relative He hath reference to God See § 57. IV. Creatures are under Christ. They are put in subjection under him See § 67. V. Creatures are as low as can be under Christ. This phrase under Him is as much as under His feet See § 62. VI. No creature at all is exempted from subjection under Christ. He left nothing that is not put under him See § 67. VII Objections against a Point may be produced This particle But intendeth as much See § 68. VIII Experience of all ages is a good proof This phrase We see not intends as much Withall it implies another Point viz. IX Men hardly beleeve that which they see not X. In this world no man ever had an absolute Monarchy These particles Now Yet set out the time of this world This phrase Not all things under him denies an absolute Monarchy See § 69. XI The fullnesse of Saints glory is not here discerned See § 68. §. 72. Of seeing Iesus Verse 9. But we see Iesus who was made a little lower then the Angels for the suffering of death crowned with glory and honour that he by the grace of God should tast death for every man THe answer to the former Objection is â—…ere so plainly and fully set down as thereby it evidently appears what man was meant in the forequoted testimony namely Iesus who is expresly named and proved to be the only man that was there intended This answer is brought in by way of assumption as this assuming note BUT declareth See § 50. Or to explain the passage more clearly it may be brought in with discretive notes thus Though we see no other man yet we may discern Iesus so and so exalted The word here translated we see is sometimes put for bodily sight sometimes for spirituall If the sight here in this verse mentioned be taken for bodily sight it must be applied to the witnesses of Christs resurrection whereof mention is made 1 Cor. 15. 5 6 7. and of his ascention Acts 1. 9 10. and to the visible evidences which he gave of his supream power in heaven Acts 2. 33. 4. 10. 9 5 c. But all these visible evidences were accomplished before the time of the Apostles writing this Epistle And the Apostle here speaking in the present tense of a present and continued fight must needs be understood to speak of a spirituall sight Though our English use one and the same word namely See in the objection and in the answer yet in the Greek there are two words differing in sense and syllables The former is taken of the sight of the body See § 68. This latter of the sight of the minde Heb. 3. 19. Rev. 3. 18. Both the Greek words are oft used in the one and the other sense The former word sets out the sight of the minde Heb 11. 27. Iam. 2. 24. And this latter sets out the sight of the body Matth. 11. 4. 12. 22. But here it must be taken for the sight of the minde For Jesus is crowned with glory in heaven where men on earth see him not That we may the better discern how men are said to see Christ now in glory it will not be unseasonable to set out the different kindes of sight expressed in Scripture There is a sight of the body and of the minde Both these are exercised on earth and in Heaven On earth ordinarily and extraordinarily To exemplifie these 1. All among whom Christ conversed in the dayes of his flesh on earth saw him with their bodily eyes after an ordinary manner Matth. 8. 34. 2. Stephen and Paul saw him with their bodily eyes after an extraordinary manner Acts 7. 56. 1 Cor. 15. 8. We do not read of any other that so saw Christ after his ascension 3. All of all sorts shall see Christ with their bodily eyes at the day of judgment Matth. 24. 30. 26. 64. 4. Glorified Saints shall see him with a beatificall vision in heaven Rev. 22. 4. The sight of the minde consisteth in two things 1. In understanding things to be as they are though they be invisible to the bodily eye Ioh. 9. 39. 2. In beleeving what they conceive to be true Heb. 11. 27. Thus as the body so the soul hath two eyes which are Knowledge and Faith The former is here especially intended yet the latter is not to be excluded for true Christians beleeve what they know of Christ. As in Greek to express the two forementioned kindes of sight there are two distinct words so also there are the like in sundry Latin translations and might also in our english be distinguished by translating the former thus We see not the latter thus We perceive This latter word is so translated 2 Cor. 7. 8. This metaphor of seeing is used in spirituall matters because we are as much assured of them as if we beheld them with our bodily eyes We beleeve and are sure saith Peter Joh. 6. 69. Beleevers are as sure that Christ is now in heaven at Gods right hand crowned with glory and honour as Thomas was that Christ was risen from the dead when he saw Jesus before him and put his hand into Christs side Ioh. 20. 27 28. Nothing can be more sure then that which Gods word affirmeth Beleevers who lived before Christ was exhibited were in their souls certain and sure of every thing that God had foretold concerning the Messiah In this respect Christ saith Abraham rejoyced to see my day and he saw it and was glad Joh. 8. 56. How much more may beleevers be sure of those things which in Gods word are revealed of the glory of Christ. Of such saith Christ Blessed are they that have not seen and yet haâ—… beleeved Joh. 20. 29. As for this particular of Christs being crowned with glory it is testified by four Evangelists and by all the Apostles whose writings are come to our hands and and by the gifts that Christ conferred on sonnes of men whether extraordinary Acts 2. 33. and 3. 16. or ordinary Ephes. 4. 8 c. Well therefore might the Apostle say of himself and other beleevers we see Iesus They did as well know that Christ in heaven was crowned with glory as they who on earth saw it knew that he was crowned with thorns What may be thought of them that live under the light of the Gospel whereby the great mysteries of Jesus Christ are fully and clearly revealed and yet if they be demanded whether ever they saw Jesus crowned with glory and sitting at Gods right hand and making intercession for us will be ready to answer after such a manner as the Ephesians did Acts 19. 1 2. We have not so much as heard of any such thing What may be thought of such but that the God of this world hath blinded the mindes of them which beleeve not lest the light of the glorious Gospel of Christ
Iacob Thy suâ—… shall be at the starres of heaven and as the dust of the earth Gen. 15. 5. 26. 4. 28. 14. And the Prophesies of multitudes to come in are meant of these sons such â—… these Many people shall say Let us go up to the house of God Isa. 2. 3. Mic. 4. 2. Maâ—… shall come from the East and West c. Matth. 8. 11. and My righteous servant 〈◊〉 justifie many Isa. 53. 11. The sonne of man came to give his life a ransom for maâ—…y Matth. 20. 28. His blood is shed for many Matth. 26. 28. By the obedience of one 〈◊〉 many be made righteous Rom. 5. 19. In particular Iohn saith I beheld and loe a gâ—… multitude which no man could number of all Nations and kindreds and people 〈◊〉 tongues stood before the throne c. Rev. 7. 9. All these were the sons here mentionâ—… See Chap. 6. v. 14. § 107. And Chap. 9. v. 22. § 140. Obj. It is oft said that Few are chosen Few enter in at the straight gate Mâ—… 7. 14. 20. 16. Hereupon the flock of Christ is stiled a little flock Luke 12. 31 and they are stiled a remnant Isa. 1. 9. a tenth Isa. 6. 13. a vintage Mic. 7. 1. 〈◊〉 they are resembled to those few that were in the Ark when the whole world 〈◊〉 drowned and in Sodom when the four Cities were destroyed with fire and brâ—… stone See chap. 11. v. 7. § 32. Answ. Comparatively they are indeed but few in regard of the multitudes 〈◊〉 evil ones that ever have been and ever will be in the world But simply considerâ—… in themselves they are very very many When Elijah thought that he alone 〈◊〉 been left the Lord gave him this answer I have reserved to my self seven thousaâ—… Rom. 11. 3 4. This is a matter of great comfort in regard of the multitudes that perish that thâ—… are also many that shall be saved It is also a great incouragement to enquire after the way to salvation and to â—… the means sanctified for attaining thereunto There is a fountain opened to cleansâ—… from sinne Zach. 13. 1. Let us not fear that it will be dried up because many goâ—… partake thereof Be rather incouraged to go with those many thereunto Fâ—… not that heaven will be filled up for there are many Mansions John 14. 2. A poâ—… man long waited at the Pool of Bethesda though the time of cure was but at a ceâ—…tain season and only one could be cured at that season Iohn 5. 4 5 c. But 〈◊〉 Pool for salvation cureth at all times all that go into it We reade of three thâ—…sand converted by one Sermon Acts 2. 41. and five thousand by another Acts 4 and it is after this registred that multitudes of beleevers were added to the Lord 〈◊〉 5. 14. and that the number of disciples was multiplied Acts 6. 1. and that 〈◊〉 Churches were established in the faith and increased in number daily Acts 16. 〈◊〉 and that many thousands of Iews beleeved Acts 21. 20. besides the Gentiles 〈◊〉 imbraced the faith After those daies yea and in these our daies have the Churches of Christ wonderfully increased A strong inducement this is both to Ministers to preach the Gospel and also to people to attend thereupon in that there are many sons and they must all be brought to glory §. 92. Of bringing sons to Glory IT is said of those many sons that by Christ they are brought to glory The Verb translated brought is diversly used aâ—… 1. To go of ones self even upon his own voluntary motion as where Christ saith Let us be going Matth. 26. 46. 2. To be led by another but willingly thus Andrew brought Simon to Iesus Iohn 1. 42. 3. To be brought forcibly as men use to bring malefactors to execution There were also two other malefactours led with Iesus to be put to death Luke 23. 32. 4. To bring such as are no way able to go of themselves thus the good Samaritan brought the man that was wounded and left half dead to an Inne Luke 10. 34. That we may the better discern how this word bringing is here used we are to take notice that the sons here said to be brought are neither able nor willing of themselves to go to glory Christ therefore bringeth them thither by certain degrees 1. He quickeneth them that are dead in sins Eph. 2. 1 5. 2. He sheweth them the way wherein they may come to glory For he is the true light which lightneth every man that cometh into the world John 1. 9. Thereupon he thus saith of himself I am the light of the world he that followeth me shall not fall into darknesse but shall have the light of life John 8. 12. 3. He goeth as a guide before them for he is that good shepherd that goeth before his sheep and the sheep follow him for they know his voice John 10. 4. 4. He communicates his Spirit unto them whereby they are so inlightened as they discern the way wherein they should walk Eph. 1. 8 9. and enabled and perswaded to walk therein For the Law of the Spirit of life in Christ Iesus hath made us free and As many as are led by the Spirit of God they are the Sonnes of God Rom. 8. 2 14. Christs bringing sons to glory informs us in these two principles 1. Man cannot of himself go to glory 2. Christ can and will bring all the Elect to glory We have no sufficiency of our selves but our sufficiency is of God 2 Cor. 3. 5. As the branch cannot bear fruit of it self except it abide in the vine no more can ye except ye abide in me saith Christ to his sons Iohn 15. 4. §. 93. Of the glory of Heaven THat whereunto Christ bringeth his sons is here stiled Glory Hereby is meant that happy estate which is purchased by Christ in heaven This estate is oft set out by this Epithete as Rom. 8. 18. 2 Cor. 4. 17. 1 Pet. 5. 1 10. Glory is a transcendent word and compriseth under it all manner of excellencies The infinite excellency of God himself and of his Divine attributes is termed glory as the glory of God Acts 7. 55. The glory of his Majesty Isa. 2. 10 21. The glory of his power 2 Thess. 1. 9. The glory of his grace Eph. 1. 6. In this respect where the Apostle would to the uttermost that he could commend and set forth the excellency of the Son he doth it thus Who is the brightnesse of his Fathers glory See Chap. 1. § 19. There is an especiall emphasis in this word glory as it is here used It goeth beyond the superlative degree and implieth more then most glorious It compriseth under it whatsoever may be counted glorious and that in the most eminent kinde and degree that can be In heaven is the God of glory Father Son and holy Ghost In heaven is that Son
And this Christ led captivity â—…ptive Eph. 4. 8. And this He hath spoiled principalities and powers c. Col. 2. 1â—… For such is Satans might compared unto men such his malice as if he 〈◊〉 not thus destroyed no flesh would be saved Hereby we have evidence of the provident care of our Captain who knowing what flesh and blood it and what our enemies are hath first himself vanquished them and then provided sufficient armour for his children to stand safe against them Eph. 6. 12 c. This is a great comfort against the terrour of the devil Many fearfull and terrible things are written of him in the Scripture Observe in particular how he is described Eph. 6. 12. But this that he is destroyed by our Captain who did take part of flesh and blood is a great comfort to us who are flesh and blood This also is an incouragement to stand against him and to resist He is an enemy spoyled Hereupon an Apostle thus encourageth us Resist the devil and he will flie from you Jam. 4. 5. There is assurance of victory to such as beleeve If Satan get the upper hand it is by reason of our timorousnesse and want of faith As the Ancients by faith were made strong waxed valiant in sight turned to flight the armies of the aliens Heb. 11. 34. So may we in this spirituall combate with the devil The phrase of Christs leading captivity captive Eph. 4. 8. is spoken of our spirituall enemies and implieth that they are as captives chained so as Christ lets them out and puls them in as it pleaseth him If he suffer any of them to assault any of his children he himself will order the combate as seemeth good to himself He will suffer them to fight so long as he seeth cause if he espy an enemy ready to get an advantage he will quickly pull him back This is a great incouragement §. 142. Of that death whereof the devil hath power HE that Christ so destroyed is here said to have the power of death Death here is to be taken in the uttermost extent and to be applied to all kindes of death temporall spirituall and eternall For he was the originall cause and first authour of sin by which all these kindes of death came upon man Rom. 5. 12. By sinne mortality seized on man for God at first made mans body immortall By sinne man forfeited that Image of God wherein consisted his spirituall life Eph. 2. 1. By sinne man made himself guilty of eternall damnation Rom. 6. 23. This extent of death giveth evidence of the malicious and mischievous minde of Satan As in generall he aimed at mans destruction he was a murderer from the beginning for death is the destruction of a thing so he extended his malice as far as he could even to body and soul and that in this world and the world to come He contents not himself to annoy the body and that unto death but also vexeth and perplexeth the soul. Instance his dealing with Saul 1 Sam. 16. 14. yea he seeketh the eternall damnation of mans soul and body Thus much is comprised under this phrase he seeketh whom to devour 1 Pet. 5. 8. §. 143. Of that kinde of power which the devil hath over death THe Greek word whereby Satans power is set forth is somewhat emphaticall It is twelve times used in the New Testament and in every of those places except this attributed to God so as for the most part it sets out a Divine and Almighty power even the power of him that saith See now that I even I am he and there is no God with me I kill and I make alive Deut. 32. 39. 1 Sam. 2. 6. He it is of whom it is said after he hath killed he hath power to cast into hell Luke 12. 5. He that said I have the keys of hell and of death Rev. 1. 18. was true God Therefore here it sets out a subordinate power given by God to him that hath it Power was given to him that sat on the pale horse Rev. 6. 8. For as Christ said to Pilate Thou couldst have no power at all against me except it were given thee from above Joh. 19. 11. so the devil could have no power at all except it were given him from above But the power that is given him is a great power For power of death must needs be a great power What is stronger then death which overcomeâ—… all living creatures Who can stand against death In regard of the greatnesse of the power of the devil a wo was denounced to the inhabitants of the earth and of the sea and this reason is rendred thereof for the dâ—… is come down unto you having great wrath Rev. 12. 12. Sundry are the respects wherein the devil may be said to have the power 〈◊〉 death 1. As he is the executioner of Gods just judgement He is in this regard as an Hangman who may be said to have the power of the Gallows because he hangeâ—… men thereon 2. As he is like an Hunter Fisher Fowler or Faulkner He hunteth fisheth and fowleth for the life not of unreasonable creatures only but also of reasonable men 3. As he is a thief and continually laieth wait for blood and seeks the precious life of mans body and soul. 4. As a continuall tempter to allure or drive men into sin and thereby to death Herein he spared not Christ himself Matth. 4. 1 c. As at first he dealt with the first man so ever since hath he dealt with his whole posterity This moved the Apostle to say I fear least by any means as the Serpent beguiled Eve through 〈◊〉 subtilty so your minde should be corrupted 2 Cor. 11. 3. 5. As he is an accuser of men hereof see more § 145. and as an adversary to presse Gods just Law against men and to call for judgement against them 6. As he is a tormentour for when he hath drawn men to sin he affrighteth them with the terrour of death and damnation In generall nothing is more terrible then death In this respect death is called the King of terrours Iob 18. 14. This kinde of power namely of death attributed to the devil 1. Sheweth wherein his strength especially lieth even in doing mischief and bringing men to destruction His power is to hurt men In this respect he hath names of destruction given unto him as in Hebrew Abaddon and in Greek Apollyon Rev. 9. 11. and he is styled a murderer Ioh. 8. 44. 2. It manifesteth the vile slavery and wofull bondage of the devils vassals They serve him who hath the power of death and doth what he can to bring all to death What can any expect from him but death The task that he puts on them is sinne the wages which he gives is death Rom. 6. 23. Herein such as having been rescued out of his power retain a lingring minde after it again are worse then the
Israelites who having tasted of Manna lusted after the fish cucumbers melons leeks 〈◊〉 and garlick that they had in Egypt and said Let us return into Egypt Numb 11. 5. 14. 4. Such are all they as are not truly regenerate but remain in their naturall estate though they professe the faith 3. It is an incitation unto those to whom this kinde of power is made known to be more watchfull against Satan more manfull in resisting him and the better prepared against his assaults Hereof see more in the whole Armour of God on Eph. 6. 1â—… Treat 1. part 3. § 2 c. 4. It warneth all of all sorts to renounce the devil and all his works to come oâ—… of his Babel to come into and abide in the glorious liberty of the Sonnes of God which Christ hath purchased for us and to renounce Satans service As the devil hath the power of death so Christ hath the power of life Iohn 6. 39 40. 5. It amplifieth both the glory and also the benefit of that conquest which Christ hath gotten over him that hath the power of death The glory of that victory appeareth herein that he hath overcome so potent an enemy as had the power of death The benefit thereof herein appears that he hath overcome so malicious and mischievous an enemy as exercised his power by all manner of death Hence ariseth the ground of this holy insultation O death where is thy sting 1 Cor. 15. 55. He who had the power of death being destroyed death now can have no more power over them that are redeemed by Christ. Hereof see more § 148. §. 144. Of Christ overcoming the Devil by death THe means whereby Christ overcame him that had the power of death is expresly said to be death To atchieve this great and glorious victory against so mighty and mischievous an enemy Christ did not assemble troops of Angels as he could have done Matth. 26. 53. and as he did Rev. 12. 7. in another case nor did he aray himself with majesty and terrour as Exod. 19. 16 c. but he did it by taking part of weak flesh and blood and therein humbling himself to death In this respect the Apostle saith that Christ having spoiled Principalities and powers made a shew of them openly triumphing over them in the Crosse meaning thereby his death The Apostle there resembleth the Crosse of Christ to a trophe whereon the spoyls of enemies were â—…nged Of old Conquerours were wont to hang the armour and weapons of enemies vanquished on the walls of forts and towers To this purpose may be applied that which Christ thus saith of himself If I be lifted up from the earth I will draw all men unto me Joh. 12. 32. Hereby he signifieth both the kind of his death and also the power thereof The kind under this phrase lifted up namely upon the Crosse the power under this I will draw all men unto me shewing thereby that he would rescue them from Satan to himself Christ by his death offered himself up a sacrifice whereby such a price was paid for our sinnes as satified Gods justice pacified his wrath removed the curse of the Law and so spoiled Satan of all his power wrested his weapons out of his hands set free those whom he held captive and brought him himself into captivity Thus was he as a Bee that had lost her sting which might buz and make a noise but could not sting Christ also by his death hath clean altered the original nature of our death which was a pastage from this world into Satans prison even into hell it self where his vassals are tormented but now it is made a passage into Heaven where he hath nothing at all to do so as thereby beleevers are clean out of his clutches so as he cannot so much as assault them This being done by Christs death thereby is the devil spoiled of his power This God thus ordered 1. To accomplish that ancient promise to the seed of the woman which was Christ and threatning against the Serpent which was the devil Gen. 3. 15. It shall bruise thy head that is Christ should utterly vanquish the devil The means whereby that should be accomplished was this Thou shalt bruise his heel Gen. 3. 15. By the heel is meant Christs mortall body which was bruised by death 2. To deliver man by satisfying justice Had the devil been by an almighty power vanquished justice had not thereby been satisfied 3. To magnifie the power of the conquest the more for divine power is made perfect in weaknesse 1 Cor. 12. 9. 4. To bring the greater ignominy and shame upon the devil for what greater ignominy then for an enemy to be vanquished in his own Kingdom and that with his own weapon The strongest and sharpest weapon that Satan had was death and by it he did most hurt Christ deale in this case as Benaiah did with an Egyptian he plucked the spear out of his hand and slew him with his own spear 2 Sam. 23. 21. 5. To take away the ignominy of the Crosse of Christ Jews Pagans and all Infidels scoff at our crucified God but this glorious victory which Christ by his death obtained on the Crosse sheweth that it is a matter of much glory and much rejoycing The Apostle apprehended so much hereof as comparatively he would glory in nothing saving the Crosse of our Lord Iesus Christ Gal. 6. 14. 6. To put a difference betwixt Christs death and the death of all others even of the best of men The death of others is only a freedom from troubles of soul and body and an attaining unto rest and glory which is by virtue of Christs death Christs death is a conquering death a death that tends to the advantage of all that beleeve in Christ. 7. To take the old wily Serpent in his own craft Satan laboured at nothing more then to bring Christ to death he used Scribes Pharisees Priests Rulers and people of the Jews yea Iudas Pilat and his Souldiers as his instruments herein They thought all sure if Christ might be put to death but Christs death proved Satans destruction Thus God taketh the wise in their own craftinesse Job 5. 13. On these and other like grounds may we look upon the Crosse of Christ as the Israelites when they were stung with fiery Serpents looked on the brazen Serpent Numb 21. 9. Christ himself teacheth us to make this application Ioh. 3. 14 15 §. 145. Of exemplifying of an indefinite Point THat none might mistake the Apostle about the person that is said to be destroyed he explains himself as this phrase that is sheweth That phrase is used in interpreting a strange word Where the Apostle had used this Hebrew word Aceldama he addeth that is the field of blood Acts 1. 19. And in clearing an ambiguous word Where the Apostle had used this phrase in me he addeth that is in my flesh Rom. 7. 18. And in
his wrath but he would also vanquish that implacable enemy and so deliver us out of his hands This therefore was an end of the former end Our deliverance was the end of destroying the devil Christs death was for us and our good See § 83. Thanks therefore to thee O Saviour that hast destroyed so mighty an adversary of ours by thine own death §. 149. Of natural mens fear of death THe miserable condition here intended is said to be fear of death Death here is taken in as large an extent as it was § 142. namely for temporal spiritual and eternal death Death even death of the body which is a separation of the soul from the body is by the Heathen counted the most terrible of all things and the greatest of all evils every living thing shunneth death this they do naturâ—… upon a desire of preserving their being and love of life On this ground it was 〈◊〉 Satan said to the Lord Skin for skin and all that a man hath will he give for his 〈◊〉 Iob 2. 4. This works in men a fear of death Fear is a disturbed passion arising from the expectation of some evil which 〈◊〉 would shun For the Greek word cometh from a Verb that signifieth to flee free and this word here used by the Apostle is sometimes put for flight Men use to 〈◊〉 from such things as they fear and if men could they would flee from and 〈◊〉 death Death therefore being taken to be the greatest of evils and man continuâ—… expecting it must needs fill mans heart with fear even fear of a bodily death â—… fear of man See Chap. 13. § 84. But to such as are instructed in the nature of 〈◊〉 which addeth a sting to death and in the resurrection of the body and the intolerable and everlasting torment of body and soul in hell death must needs be a 〈◊〉 greater fear till they have some assurance of their deliverance from it For 〈◊〉 as it was first inflicted for sinne is the very entrance into eternal damnation 〈◊〉 then can the thought and remembrance of death be but very dreadfull It was 〈◊〉 of death that made Adam and Eve to hide themselves from Gods presence 〈◊〉 they heard his voice in the garden Gen. 3. 8. This was it that made Cain say 〈◊〉 punishment is greater then I can bear Gen. 4. 13. This made Nabals heart to die 〈◊〉 in him 1 Sam. 25. 37. And it made Saul to fall along on the earth as a man 〈◊〉 swoon 1 Sam. 28. 20. This made Faelix to tremble when he heard Paul preachâ—… the judgement to come Acts 24. 25. Fear of the second death makes Kings are great men yea and bond-men too cry to the mountains to fall on them and 〈◊〉 hide them from the face of him that sitteth on the Throne and from the wrath 〈◊〉 the Lamb Rev. 6. 15 16. Surely there is nothing more difficult then not to 〈◊〉 death The conscience of men unregenerate doth bring in a bill of 〈◊〉 against them and convince them of rebellion against the great Lord they are 〈◊〉 that respect as a malefactor who is arraigned and condemned and liveth in fear 〈◊〉 the gallowes and is much disquieted therewith taking no joy or comfort in 〈◊〉 foâ—…d sleep or any way else An evil conscience to the soul is as the Gout or 〈◊〉 in the body which tortureth it in the midst of feasts pastimes and greatest mâ—…ments yea it is like the hand-writing that appeared to Belshazzar Dan. 5. 5 6. Obj. It is said that the houses of the wicked are safe from fear and that they die 〈◊〉 strength being wholly at ease and quiet Job 21. 9 23. Answ. 1. All other joy is only from the teeth outward as we speak they have 〈◊〉 true found inward joy they have not the ground of true joy which is an assuraâ—… of Gods favour in Christ. 2. Their joy is but short As the craking of thorns under a pot so is the laughtâ—… fools Eccles. 7. 6. 3. Many times it falleth out that when they seem to be very jocond there is 〈◊〉 inward terror in the soul Even in laughter the heart is sorrowfull Prov. 14. 13. 4. Their joy is inconstant they have their fits of anguish and vexation Lam. 5. 1â—… 5. All their joy is but as in a dream like him that dreameth he eateth but 〈◊〉 is awake his soul is empty Isa. 29. 8. his rejoycing ariseth from the slumbering of 〈◊〉 conscience which for the time ceaseth to terrifie him 6. A man may be so intoxicated and as it were made drunk with earthly â—…ceits as he may end his daies in a foolish pleasing conceit as a thief made 〈◊〉 may die in a desperate merriment and that under the gallowes hereticks may 〈◊〉 so intoxicated with their errors as to suffer death for them with much seeming 〈◊〉 ambitious persons may with an outward glory cast themselvs into the jaws of deâ—… as Marcus Curtius but albeit no effects of fear appear in such yet because â—…cause of fear is not taken away they cannot be truly said to be freed from fear not before yet at the great day of judgement shall their fear break forth and the trembling appear In which respect saith Christ Wo unto you that laugh now say shall lament and weep Luk. 6. 25. Go to now ye rich men weep and howl for your 〈◊〉 series which shall come upon you James 5. 1. Wofull wofull in this respect must needs be the state of unregenerate men 〈◊〉 nothing can seem blessed to him over whose head terror doth alwayes 〈◊〉 Damocles a flatterer of Dionysius the tyrant said to his face that he was the happiest man in the world and made mention of his wealth and power and Majesty and abundance of all things Hereupon the tyrant set that flatterer in a Royall estate at a Table furnished with all dainties and attended upon as a King but with a heavy sharp sword hanging by a horsehair over his head this made him quake and tremble and desire to be freed from that estate thereby was declared how miserable a thing it is to live in continuall fear Some see it and are in that respect the more terrified others are the more sencelesse but not the lesse miserable There is no cause to envy a naturall mans condition though he abound never so much in wealth honour pleasure or any other thing that the natural heart of man desireth Who would envy Dives his condition that duely weigheth his end Luke 16. 19 c. This is it which the Psalmist forewarneth us of Psa. 37. 1. David in his own example sheweth how prone we are hereunto Psa. 73. 3 c. and therefore we had need to be the more watchfull against it § 150. Of a naturall mans bondage IT is here further said that through or by fear of death they are subject to bondage The terrour with which unregenerate persons are afflicted
As God he was the Altar that sanctified that Sacrifice for the Altar sanctifieth the gift Matth. 23. 19. As God-man in one person he was the Priest that offered that Sacrifice upon that Altar Through the eternall spirit he offered himself Heb. 9. 14. Herein the sufficiency of Christs Priest-hood is evidenced in that each nature did what was proper to it By the humane nature all matters of service and suffering were done and endured by the Divine nature all matters that required Divine authority and dignity were performed from the union of those two natures in one person the accomplishment consummation and perfection of all arose See more hereof Chap. 9. v. 14. § 78. §. 173. Of Christ an high and great Priest AS Christ was a true Priest so he is here styled by the Apostle an Highpriest In Greek these two words are compounded in one which word for word we may translate Arch-Priest as Arch-Angel 1 Thess. 4. 16. Jude v. 9. Arch-Shepherd or Chief Shepherd 1 Pet. 5. 4. Arch-builder or Master-builder 1 Cor. 3. 10. Arch-Publican or Chief-Publican Luk. 19. 2. In the Hebrew the phrase translated Highpriest is great Priest Levit. 21. 10. And the same person translated in English Chief Priest is in Hebrew Head-Priest 2 King 25. 18. Aaron was the first that had this title given unto him Lev. 16. 3. and the eldest son of the family of Aaron was successively to be High-Priest after the death of thé former High-Priest Exod. 29. 29 30. There were sundry Duties and Dignities proper to the High-Priest for the time being As 1. To enter into the most Holy place Lev. 16. 3. 2. To appear before God for the people Exod. 28. 29. 3. To bear the sins of the people Exod. 28. 38. 4. To offer incense Lev. 16. 12 13. 5. To make atonement Lev. 16. 32. 6. To judge of uncleannesse Lev. 13. 2. 7. To determine controversies Deut. 17. 8 12. 8. To blesse the people Num. 6. 23. Christ is styled High-Priest 1. For excellency sake to shew that he was the chiefest and most excellent of all 2. To demonstrate that he was the truth whom Aaron and other High-Priests typified 3. To assure us that all those things which were enjoyned to Aaron as High-Priest were really in their truth performed by Christ. For 1. Christ entred into the true Holy place which is heaven Heb. 9. 24. 2. Christ truly appeareth before God for us Heb. 9. 24. 3. Christ hath born all the sins of all the Elect 2 Cor. 5. 21. 4. Christs intercession is the true incense which makes things that are pleasing and acceptable to God to be so accepted for us Eph. 1. 6. 5. By Christ we have â—…eceived the atonement Rom. 5. 11. 6. Christ purgeth our sins Heb. 1. 3. 7. Christ is the supream Judge and determiner of all Controversies Christ is also called a great High-Priest Heb. 4. 14. to adde emphasis unto this excellency Never was there never can there be any like to him in dignity and excellency Nor Aaron nor any other had both these titles Great High given unto them Though an High Priest under the Law were in Hebrew styled a Great Priest Numb 35. 24 28. yet never was any called Great High Priest but Christ only He indeed was Great in his person being God-man Great in his sacrifice being an humane nature united to the Divine Great in the works that he did and continueth to do all of them carrying a Divine value and efficacy By the way note the intolerable arrogancy of Antichrist that Man of sinne who takes to himself this style The greatest Highpriest Two degrees higher then that which is attributed to Christ. §. 174. Of the excellency and benefits of Christs Priesthood THese two titles High Great applied to Christ as Priest do imply that he was a most excellent Priest Those titles simply taken import an excellency In reference to others comparatively taken they import a super-excellency above all others Never was there nor ever can there be such an excellent Priesthood as Christs was which the Apostle in this Epistle proveth by sundry evidences 1. The Dignity of his person Christ was not only a son of man but also the Son of God Other Priests were meer sons of men Heb. 7. 28. 2. The Purity of his nature Christ was holy harmlesse undefiled separate from sinners all other Priests were sinners Heb. 7. 26 27. 3. The Eminency of his order Christ was a Priest after the order of Melchiâ—…dech Heb. 5. 6. None so but he 4. The solemnity of his Ordination Christ was made Priest with a sacred Oath others without an Oath Heb. 7. 20 21. 5. The kinde of his Priesthood Christ was a true reall Priest others only typicall or metaphoricall See § 172. 6. The unchangeablenesse of his Office Christs Priesthood was unchangeable Others office passed from one to another Heb. 7. 23 24. 7. The everlastingnesse of his Priesthood Christ abideth a Priest continually others were not suffered to continue by reason of death Heb. 7. 3 23 24. 8. The perfection of Christs Priesthood Christ by his Priesthood effected to the uttermost what was to be effected by a Priest But the Priesthood under the Law made nothing perfect Heb. 7. 11 25. These excellencies are every one expresly noted by this Apostle and shall be more distinctly and largely handled in their severall places So excellent a Priesthood as Christs is cannot but bring many benefits to Christs Church For 1. It is necessary that the Church have a Priest to be for it in things apperâ—…ing unto God and that by reason of the infinite disparity and disproportion 〈◊〉 is betwixt God and man Hereof see The whole Armour of God on Eph. 6. 18. Treat 3. Part. 2. § 62. 2. It is also necessary that Christ be the Priest of the Church and that by reason of that infinite Dignity Authority Power and worth which belongs to that Priâ—… Hereof see § 172. All the benefits that flow from Christs Office and Passive obedience from 〈◊〉 Death and Sacrifice from his Buriall and Resurrection from his Ascension and Intercession are fruits and effects of his Priesthood For as our Priest he subjected himself to the service and curse of the Law he offered up himself a Sacrifice he was buried and rose from the dead he entred into heaven and there maketh continuall intercession for us Particular benefits of Christs Priesthood are these that follow 1. Satisfaction of Divine Iustice For Christ as our Priest and Surety standing in our room in our stead and for us satisfied Divine Justice Without this satisfaction no mercy could be obtained but through this satisfaction way is made for all needfull mercy In this respect it is said that God is just and a justifier of him which beleeveth in Iesus Rom. 3. 28. To justifie a sinner is a work of great mercy yet therein is God just because
nor do things pertaining 〈◊〉 God 2. This gives us evidence of the absolute necessity of a Priest and of the 〈◊〉 mercy of God to man in affording his Son to be that Priest §. 6. Of Priests offering to God THe fifth branch of an High-priests description is That he may offer 〈◊〉 This is added as the end of all the former branches Something therefore 〈◊〉 be offered to God by those that have accesse to him This is somewhat more 〈◊〉 set down in this phrase Every High-priest is ordained to offer gifts and 〈◊〉 Heb. 8. 3. This property of a Priests offering concerns that which is declared § 3. of the 〈◊〉 of him that is for others in things pertaining to God Uzziah though a 〈◊〉 was struck with leprosie for presuming to offer Incense without a calling 〈◊〉 26. 16. A great part of Uzzah's sinne consisted in this that he medled 〈◊〉 that which was without his calling 2 Chro. 13. 9 10. A special part of the Priests function was to offer The Greek word translated offer is a compound and properly signifieth to 〈◊〉 〈◊〉 and it is so translated Mar. 10. 13. Luk. 12. 11. There is another Compound and signifieth to offer up Heb. 7. 27. 9. 28. 13. 15. Jam. 2. 21. 1 Pet. 2. 5. Gifts and Sacrifices under the Law were brought to God and dedicated to him 〈◊〉 which respect this compound word is here fitly used And the Gifts which were 〈◊〉 and offered to God are called offerings Ch. 10. v. 5. § 16. It is frequently translated offer For offering presupposeth a bringing to 〈◊〉 As for the Gifts and Sacrifices here intended they were brought to God It is said of the Princes of Israel that they brought their offering before the Lord Numb 7. 3. and of the Captains that overcame the Midianites That they brought 〈◊〉 for the Lord Numb 31. 50. These and other like gifts the Priest offered 〈◊〉 the Lord. Quest. Doth God stand in need of any thing that man can give Answ. That which Elihu said of mans righteousnesse Iob 35. 7. and Eliphaz of the fruit or profit thereof Iob 22. 3. may much more be applied to the Gifts and Sacrifices which were offered to God What givest thou to him or what receiâ—… 〈◊〉 of thine hand Is it any pleasure to the Almighty or is it gain to him that 〈◊〉 dost this and that Of the Lord it is said Sacrifice and offering thou didst not desire Psal. 40. 6. Yea the Lord himself saith I will take no bullock out of thy house c. Psal. 50. 9. But for 〈◊〉 sake did the Lord accept gifts and Sacrifices offered to him and that on these grounds 1. To shew that he acknowledged them for his people and in testimony thereof accepted presents from them 2. To gain proof of their obedience faith and thankfulnesse 3. To prefigure the acceptable gifts and Sacrifices which our great High-priest offereth to him Of giving to God See The Saints Sacrifice on Psal. 116. v. 17. § 113. 1. This Prerogative of Priests to bring to God sheweth one main difference betwixt Priests and Prophets Priests bring from man to God Prophets bring from God to man They bring Instructions Directions Admonitions Consolations Promises Threatnings and other like things Herein also lieth a difference betwixt Christs priestly and prophetical function As Priest he offered up prayers and supplications yea and his own body unto God As Prophet he spake to the world those 〈◊〉 which he had heard of his Father Joh. 8. 26. 2. The Priests offering what was brought to God Levit. 2. 2. 5. 8. was a type of Christs offering whatsoever is acceptable to God Wherefore whatsoever 〈◊〉 in word or deâ—…d do all in the name of the Lord Iesus Col. 3. 17. Especially our spâ—…ritual Sacrifices of prayers and praises must by him be offered to God Hereof see The whole Armour of God on Eph. 6. 18. Treat 3. Part. 1. § 8 62. §. 7. Of Gifts and Sacrifices THE things which Priests offered are distinguished into two kindes Gifts Sacrifices Gifts according to the notation of the word signifieth such things as are given Gifts being distinguished from Sacrifices are by some applied to peace-offerings which were brought to God in way of thankfulnesse for peace and reconciliation with God Such were the offerings mentioned Lev. 3. Others apply them to such Oblations as were of things without life For 〈◊〉 Greek word translated Sacrifice is derived from a Verb that signifieth to kill or 〈◊〉 John 10. 10. Luk. 15. 23. Now because beasts and fowls offered to God were 〈◊〉 the Verb is used to set out the slaying of a Sacrifice and traâ—…slated to 〈◊〉 1 Cor. 5. 7. 10. 20. and to do sacrifice Act. 14. 23 28. and the word of my 〈◊〉 is frequently applied to such Sacrifices Only once mention is made of a 〈◊〉 Sacrifice Rom. 12. 1. but metonymically and purposely to distinguish the 〈◊〉 from a legal Sacrifice that was slain The Verb to offer up applied to such â—…ces implieth a slaying of them So much is intended Chap. 11. v. 17. The two words being thus distinguished Gifts are put for Oblations without 〈◊〉 and sense and Sacrifices for such creatures as were slain Under Gifts may be comprised all those meat-offerings which are prescribeâ—… Levit. chap. 2. and oyl frankincense and salt mingled therewith and 〈◊〉 fruits 〈◊〉 and other free-will offerings All things whatsoever 〈◊〉 offered to God by the Priest are comprised under these two words 〈◊〉 Sacrifices Of the distinct kindes of Sacrifices See The Saints Sacrifice on 〈◊〉 116 17. § 111. The Priests offering of Gifts carrieth a perpetual equity namely that 〈◊〉 be offered by such as are counted Priests as all Saints are Revel 1. 6. 5. 〈◊〉 20 6. That they should be Priests was of old fore-told Isa. 66. 21. They are styled 〈◊〉 holy Priesthood a royall Priesthood and that for this very end to offer up 〈◊〉 Sacrifices and to shew forth the praises of God 1 Pet. 2. 5 9. The offering of Sacrifice gave a visible evidence of the desert of sinne 〈◊〉 was death Rom. 6. 23. For the Sacrifice was slain in stead of him that brought 〈◊〉 therefore he was to lay his hand on it Levit. 1. 4. whereby he testified his 〈◊〉 guiltinesse and that he deserved to be dealt withall as the Sacrifice was 〈◊〉 also testified his faith in Gods accepting that Sacrifice as an atonement for him This was a type of Christ who offered up himself for us and made â—…tion betwixt God and us §. 8. Of sin the end of Sacrifices THe fore-said end both of the type and truth in offering Sacrifice is 〈◊〉 by this phrase for sins The preposition here used and translated for is the very same that was 〈◊〉 § 4. In general it here intends the end of a thing but not as there the good 〈◊〉 it unlesse
his particle of opposition BUT as if it had been said Though Christ â—…fied not himself by assuming the Priesthood to himself yet he was glorified thereby by his Fathers conserring it upon him To make the Apostles meaning more clear take all these words He that 〈◊〉 unto him Thou art my Son to day have I begotten thee as a description of the Father and repeat the word glorified which must needs be here understood then the sense will appear to be this Christ glorified not himself to be 〈◊〉 an Highpriest but his Father glorified him in ordaining him to be the Highpriest This Verb to be made is inserted to confirm that which was before noted â—…ers 1. § 3. about ordaining an Highpriest For to be made an Highpriest is to be deputed or appointed and set apart to that Function In this sense is this 〈◊〉 made frequently used as Hebr. 7. 16 21 22. §. 25. Of Psal. 2. 7. applied to Christs Priesthood THese words He that said unto him Thou art my Sonne to day have I begotten thee are taken out of Psal. 2. 7. and most fitly applied to God the Father in reference to his begotten Son as we have shewed Chap. 1. v. 5. § 48 c. where the â—…hole text is expounded The Apostle doth here again alleadge it to prove that the Father ordained Christ to be the Highpriest for his Church Obj. In this testimony there is no mention of a Priesthood Answ. 1. This testimony is an express description of the Father and it being iâ—…serted upon the question of Christs Priesthood it implieth that the Father made him Highpriest 2. This word begotten may be extended to conferring dignity or an honourable Function upon one as well as communicating essence 3. It being taken for grant that Christ was an Highpriest for the Father to acknowledge him to be his Sonne ratifieth that Function and implieth that it was his Fathers pleasure that he should be the Highpriest Thus Christ being come a Prophet into the world his Father ratified that Function by this testimony This is my beloved Son in whom I am well pleased and thereupon he inferreth this duty 〈◊〉 him Matth. 17. 5. 4. The Psalmist immediatly after this testimony expresseth a branch of Christs Priesthood in these words Ask of me c. Psal. 2. 8. Now in quoting a Text it is not unusuall to expresse only a part of it because the remainder may be found in the place out of which it is quoted 5. It was the purpose of the Apostle to set out the dignity of the Office as well as the Office it self That this was his purpose is evident by these two words hoâ—… glorified applied thereunto Now that God the Father should glorifie his begotten Son by making him an Highpriest much amplifieth the dignity of that Function Thus is this testimony a most pertinent testimony It is a testimony taken out of sacred Scripture and in that respect the more sound as was shewed Chap. 1. ver 5. § 46. Of quoting the very words of Scripture See Chap. 3. ver 7. § 74. Of quoting neither Book nor verse See Chap. 2. ver 6. § 50. §. 26. Of Christ being glorified by his Priesthood Quest. HOw could the begotten Son of God who is true God equall to the Father be glorified by being made an Highpriest Answ. 1. Distinguish between the Sonne of God singly considered in his Diâ—… nature or as the second Person in sacred Trinity and united to the humane nature and thereby made also the sonne of man In this later respect was he gâ—…orified 2. Distinguish between honour conferred on one by such and such an underâ—… and the honour arising from undertaking such a thing Though such a 〈◊〉 can simply conferre no honour on Christ yet in the managing of it he â—…ight bring much honour to himself and to his Father who appointed him thereâ—… as glory of mercy justice truth wisdom power and other like Attributes Thus was Christ and his Father by him glorified in the lowest degree of his humiliation even in his kinde of death Such undertakings as bring glory to God do glorifie the undertakers Therefore Christ exhorteth his to let their light so shine before men that they may see their 〈◊〉 works and glorifie their Father which is in heaven Matth. 5. 16. No man can in a right way glorifie God but he shall therein glorifie himself 〈◊〉 that 1. In regard of the work it self For every thing is so much the more gloricâ—…s by how much the more God is glorified thereby 2. In regard of the fruit and reward that will follow thereupon For he 〈◊〉 can and will perform what he hath said hath said Them that honour me I will 〈◊〉 1 Sam. 2. 30. This is the right way to be glorified Walk in this way whosoever thou 〈◊〉 〈◊〉 wouldst be glorified §. 27. Of Gods begotten Son our Highpriest A Main point intended in the foresaid testimony is that God the Father â—…ed his begotten Son to be an Highpriest In this respect is he said to be called of God an Highpriest v. 10. As he was 〈◊〉 a Prophet Chap. 3. v. 2. so an Highpriest In this respect he is said to be sent Joh. 3. 34. and anointed Luk. 4. 18. There was an absolute necessity that this Son of God should be our Priest in 〈◊〉 respects 1. In that none was able to do the work that was to be done for us by our 〈◊〉 but the Son of God Of those works See Chap. 2. v. 17. 2. In that none was worthy to appear before God for us but his own Son 〈◊〉 none sit but he for the honour of the true Priesthood This doth much commend the love of God who gave his begotten Son to be our Priest Ioh. 3. 16. It doth also Minister great ground of boldnesse unto us to approach unto the Throne of grace having the begotten Sonne of God to be our Priest We 〈◊〉 make no question of his sufficiency to the whole work which he is able to 〈◊〉 to the very utmost nor can we make any doubt of Gods accepting him Hâ—… is the begotten Sonne of God and beloved in him the Father is well-pleased Matth. 3. 17. §. 28. Of the Coherence and meaning of the sixth verse Verse 6. As he saith also in another place Thou art a Priest for ever after the 〈◊〉 â—… 〈◊〉 BEcause the former testimony was somewhat obscure the Apostle addeth 〈◊〉 other which is more perspicuous and lesse subject to exception For 〈◊〉 the Priesthood it self and also Gods deputing Christ thereunto are here 〈◊〉 set down These two Conjunctions As Also give proof that the following 〈◊〉 tends in generall to the same purpose that the former did so as more then one Dvine testimony may be produced to prove one and the same thing as hath 〈◊〉 shewed Chap. 1. v. 5. § 67. This Verb he saith may admit a treble reference 1. To David who was the
from them and given to another Nation Mat. 21. 43. 2. A particular assembly is rejected when good pastors are taken away and instead of them idle and idol Shepheards are set over them whereby they fall from that which before they seemed to have 3. Particular persons are rejected when they are given over to hardnesse of heart as the Iewes were Isai. 6. 10. Thus they may stand as dead Trees in an Orchard but at length they shall be cut down All particular impenitent persons are utterly rejected by death Object So all may be rejected Answ. Not so for such as bring forth good fruit are by death transplanted from the nursery of Gods Militant Church to his glorious Orchard of the Triumphant Church Take heed that you provoke not God to complain and say What could have been done more to my vineyard that I have not done in its Isa. 5. 4. God hath sent us many Ministers time after time and they have taken great paines in plowing digging dunging and God hath sent down rain time after time what then can be expected if instead of herbs we beare Briers and Thornes §. 49. Of being nigh unto Cursing TO adde the greater terror the Apostle thus aggravateth the fearfull case of the fore-mentioned sinners in this phrase And is nigh unto Cursing The Greek word translated Cursing is a compound The simple nouâ—… signifieth Cursing namely such cursed speech as proceedeth out of the bittered spirit of corrupt man Rom. 3. 14. It seemeth to be derived from an Hebrew 〈◊〉 which signifieth to curse The simple noune is but once used in the New Testaâ—… The preposition with which the word of my Text is compounded addeâ—… a kind of aggravation It is put for the curse of the Law Gal. 3. 10 13. And tâ—… participle compounded with this preposition is applied to such as are devoted to hell-fire Mat. 25. 41. The word here signifieth that the curse which God will inflict is not only by word of mouth but also in act and deed Yet by way of mitigation this word nigh is added Where he spake of good ground he absolutely said in the time present It receiveth blessing but here as pâ—…ting off revenge for a time he saith is nigh cursing This gives proof of Gods Pâ—…tience whereof see Chap. 3. v. 9. § 101. The connexion of this cursing upon the forementioned rejecting is an evidâ—… 〈◊〉 Gods curse following such as are rejected of him Instance Saul the nation of tâ—… Iewes and other Churches before mentioned Such seem to be past hope They have deprived themselves of blessing and so made themselves liable to Cursing This is a further aggravation §. 50. Of Apostates end to be burned THe last clause of this verse in these words whose end is to be burned is a farther prosecution of the foresaid Metaphor for of old men were wont to burn 〈◊〉 fields which after much and long Tillage would bring forth nothing but Bâ—… and Thornes That which the Apostle here especially intendeth is that such as are rejected 〈◊〉 God and cursed shall assuredly be cast into hell fire This is that unquenchâ—… 〈◊〉 whereof the Baptist speaketh Mat. 3. 12. And which Christ intendeth Mâ—… â—… 43 c. This is thus made known lest men should lightly esteem that which waâ—… bâ—…fore spoken of rejecting and cursing When God is not seen in shewing mercy 〈◊〉 will shew himself the more terrible in his judgement Many thinke it is no great matter to be rejected and cursed They will say 〈◊〉 if we be deprived of our Ministers what if the Gospell be taken away so long as 〈◊〉 enjoy peace and plenty But if the burning here intended were well known 〈◊〉 believed those forerunners thereof would not be so lightly esteemed The Greek noune translated burning is not elsewhere used in the New â—…stament It is here applied to the earth for this relative whose hath â—…rence to the earth v. 7. Yet the verb from whence it is derived is used to 〈◊〉 out the burning of hell-fire Rev. 19. 20. and 21. 8. And this word is here intenâ—… to set out under this comparison the torment of hell for there is no greater â—…ment then that which commeth by burning The burning here meant is made the end of Apostates For many are prone â—…on present prosperity to put off the fear of this burning The Apostle therefore 〈◊〉 them in minde of their latter end Though God in his patience and long suffâ—… may bear with them some time as he did with the Fig-tree Luk. 13. 7. Yet â—…ing and that in hell shall be their end Their end is to burning as the Gâ—…eek phrase soundeth Burning is the Goale whereunto at last they shall come 〈◊〉 〈◊〉 of the wicked shall be cut off Psal. 37. 38. This is exemplified in sundry Paâ—… Matth. 3. 10. and 13. 42 50. Fret not thy self therefore because of evill doers Psal. 37. 1. though they 〈◊〉 â—…ly to prosper Consider their end Read to this purpose Psal. 73. §. 51. Of the resolution of Heb. Chap. 6. v. 7 8. Vers. 7. For the earth which drinketh in the rain that commeth oâ—…t upon it and bringeth forth herbs meet for them by whom it is dressed receiveth blessing from God Vers. 8. But that which beareth Thornes and Bryers is rejected and is nigh unto cursing whose end is to be burned IN these two verses the difference between persevering and revolting professors is laid down both of them in a comparison taken from the earth One from good land v. 7. the other from bad v. 8. In setting down this comparison we may observe 1. The occasion of bringing in this comparison in this particle FOR. 2. The expression of the point it self Hereof are two parts 1. The state of persevering Professors 2. The state of Apostates 1. About the state of the former four branches are expressed 1. The condition of professors They are as earth 2. The means afforded for their growth rain This is amplyfied two wayes 1. By the comming of it upon the earth 2. By the frequency of that comming oft 3. Their entertaining the meanes This is manifested two wayes 1. They drink it in 2. They bring forth fruit This is amplified 1. By the kind of fruit herbs 2. By the qualification thereof Meet for them by whom c. 4. The issue This is set down 1. By their act they receive 2. By the subject matter which they receive amplified 1. By the kind of it blessing 2. By the Authour of it from God Vers. 8. 2. About the state of the latter who are Apostates is set down 1. The opposition betwixt them and such as persevere in this particle BUT 2. A Declaration of their condition This is set down 1. By their effect which is 1. Generally propounded they bear 2. Particularly exemplified in two kindes of fruit Thornes Bryers 2. By the issue and that in two branches 1. They are rejected 2. They
of theirs that they doe not too proudly strut out their Gay-peacock-Feathers that they be not too conceited either in any prerogatives 〈◊〉 to their function or in any abilities bestowed upon them for the execution thereof 2. This is a forcible motive to raise up their eyes and hearts to God for his divine assistance in their humane weaknesse 3. Herein ought people also to be helpfull to their Ministers in calling on God for them This is it which an Apostle earnestly desired his people to do for him Rom. 15. 30. Eph. 6. 19. 4. This also should move people to tender their Ministers as such as are men and sâ—…bject to humane frailties and thereupon to bear with them 5. Because Ministers are mortall men that must die Ministers themselves must be diligent in improving that time which God doth afford unto them to the best advaâ—…tage that they can and people must take the opportunity of their Ministers life to â—…eap the best good that they can while their Ministers remain with them even before they are taken away §. 52. Of Ministers prerogatives notwithstanding their meanesse THe inference of the prerogative of receiving tithes upon this their 〈◊〉 〈◊〉 they were men that die giveth instance that the common frail mortall â—…on of Minister is no bar to the priviledges and prerogatives of their function 〈◊〉 is verified not only in the ordinary priviledges of ordinary men but also in the â—…traordinary prerogatives that belonged to extraordinary Ministers as Propheâ—…s 〈◊〉 Apostles For these all were men that die Sundry priviledges that belong unto Ministers may be gathered out of those 〈◊〉 that are given unto them in Gods word Some of those titles are given unto 〈◊〉 in relation to God himself as Angels Rev. 1. 20. Ambassadours 2 Cor. 5. 〈◊〉 Revealers of the Gospel Eph. 6. 19. Keepers of the Keies of the Kingdome of 〈◊〉 Matth. 16. 19. Remembraâ—…cers Isa. 62. 6. Stewards 1 Cor. 4. 1. Others titles have relation to people as Fathers 1 Cor. 4. 15. Elders â—… 〈◊〉 5. 17. Rulers Heb. 13. 7. Overseers Act. 20. 28. Pastors Eph. 4. 11. 〈◊〉 1 Cor. 12. 28. Chariots and horsemen 2 King 13. 14. Thus God honoureth them lest by reason of their meannesse they should be â—…spised and thereupon their Ministry prove unprofitable Let people learn hereby to remove their eyes from the meaness of their 〈◊〉 persons to the dignitiâ—…s of their office and consider the place wherein God 〈◊〉 〈◊〉 them and the work which he hath deputed unto them and the end whereunto 〈◊〉 Ministry tends As the Israelites payed tithes to the Priests though they were men that 〈◊〉 〈◊〉 ought Christians to yeeld to their Ministers whatsoever is their due though 〈◊〉 〈◊〉 such men §. 53. Of Melchisedecs ever living THe other branch of the disparity betwixt Melchisedec and the sons of Leâ—…i iâ—… iâ—… regard of Melchisedecs excellency which is thus expressed of whom it is 〈◊〉 that he liveth The excellency it self consisteth in this that he liveth The other words are a proof hereof This phrase he liveth being of the time present implieth a continuall act which ceaseth not Many hundred yea and thousand yeares had passed betwixt that time wherein Melchisedec met Abraham and that wherein the Apostle 〈◊〉 this Epistle Yet he saith of him he liveth So as it implieth an everlasting 〈◊〉 which hath no end This in reference to Melchisedec is to be taken mystically 〈◊〉 typically Mystically in that no mention in that history is made of his death Typically in that he prefigured Christ who doth indeed and that properly 〈◊〉 for ever It doth therefore set forth the everlastingnesse as of Christs person so â—…so of his Priest-hood For Christ ever liveth to execute his Priest-hood in 〈◊〉 by himself Hereof see more Chap. 5. v. 6. § 29. The proof of this great point is taken from a testimony It is 〈◊〉 saith the Apostle Of the derivation of the Greek word See Chap. 3. v. 6. § 53. This point is testified First negatively and implicitly Then affirmitively 〈◊〉 expresly Negatively and implicitly the Holy-Ghost witnesseth that Melchisedec 〈◊〉 in that he maketh no mention of his death where he bringeth him forth as a Priest Gen. 14. 18 19 20. Affirmatively and expresly where saith Thou art a Priest for ever after the 〈◊〉 〈◊〉 Melchisedec Psal. 110. 4. Of the force of a testimony of Scripture see Chap. 1. v. 5. § 46. Of an implicite proof See v. 3. § 23. Of things spoken of Melchisedec and applied to Christ See â—… 3. § 24. §. 54. Of the Resolution and Observations of Heb. 7. 8. And here men that die receive tithes but there he receiveth them of whom it is witnessed that he liveth IN this verse is a third proof of Melchisedecs excellencie above the sons of Levi. Hereof are two parts 1. An equality 2. An inequality The equality was in receiving tithes Of the inequality there are two branches 1. The mortality of the sons of Levi. 2. The immortality of Melchisedec This is 1. Implied In this phrase He liveth 2. Proved thus Of whom it is witnessed Doctrines I. Argument may be added to Argument to prove the same point This is here a third argâ—…ment added to two former II. There may be a likenesse betwixt unequals The sons of Levi and Melchisedec were much unequall yet the like priviledge of receiving tithes belonged to them both See § 50. III. Tithes have of old been paid Both Melchisedec and the Levites received them IV. Ministers are mortall men Such were the Levites See § 51. V. A diâ—…ine testimony is a sound proof This is the witnesse here intended VI. Christ ever liveth Melchisedec as he was a type of Christ is said to live See § 53. §. 55. Of qualifying strange phrases Heb. 7. 9 10. Vers. 9. And as I may so say Levi also who receiveth tithes payed tithes in Abraham Vers. 10. For he was yet in the loynes of his Father when Melchisedec met him IN these two verses the Apostle maketh a particular application of that which he had delivered about Abrahams inâ—…eriority to Levi this he doth by shewing that what Abraham the Father did Levi also the son did Thus he doth manifest that what he had said of Abraham was not to vilifie his person but to draw the â—…ind of the Hebrewes from the Priest-hood of Levi to Christs Priest-hood The foresaid point is brought in with a phrase of qualification thus As I â—…ay so say In this mollifying clause there are two Greek words that are of the same stem One expressed under this verb say The other implied under this particle so This clause may thus be translated verbatim as to say the word that iâ—… to use the phrase Thus we see that a phrase or sentence which may seem strange is to be mollifiâ—…d To this purpose tend these qualifications I speak as a 〈◊〉 Rom. 3. 5. I speak after the manner of men Rom. 6. 19. I
another and that in time so as this body shall not be full till the end of the world and then will there be no more need of this intercession The intendment of this phrase applyed to Christ to make intercession is to shew thâ—… Christ being Gods favourite and our advocate continually appeareth before God to make application of that sacâ—…ifice which once he offered up for our sins Thaâ—… hâ—… is Gods favourite is evidâ—…nt by this testimony which God from heaven gave of him This is my beloved Son in whom I am well pleased Matth. 3. 17. 〈◊〉 expresly called an advocate with the father 1 Iohn 2. 1. It is expresly said 〈◊〉 〈◊〉 entred into heaven now to appear in the presence of God for us Heb. 9. 24. This Christ doth 1. To present unto his Father himself the price of our â—…demption 2. To make application of his sacrifice to his Church time after time 〈◊〉 to the need of the severall members thereof 3. To make our persons prayers services and all good things acceptables God 1. This sheweth that the Church needeth no other sacrifice nor yet a 〈◊〉 that sacrifice The reason which Papists forge for their supposed 〈◊〉 bloody sacrifice is directly against this intercession of Christ for if 〈◊〉 still remain our Priest in heaven and as our Priest still makes intercession 〈◊〉 us what need is there of any other Priest or any other sacrifice 2. We may in faith and with boldnesse at all times approach to the 〈◊〉 〈◊〉 grace in that we have an advocate who also is Gods favourite there alwayes â—…sent An advocate that is able to make our cause good He himself hath 〈◊〉 〈◊〉 indured whatsoever is requisite to make our cause good He is a favourite to 〈◊〉 God will hearken Though we be unworthy and have much incensed Gods 〈◊〉 yet there is hope so as we need not despair 1 Iohn 2. 1. On this ground the Apostle with an holy insultation saith Who is he that condemneth It is Christ that 〈◊〉 yea rather that is risen again who is even at the right hand of God who maketh â—…nuall intereession for us When thou art troubled with horror of sin when thoâ—… 〈◊〉 in any distresse when thou art going out of this world lift up the eyes of thy 〈◊〉 〈◊〉 Christ thy advocate at the throne of grace making intercession for thee and in 〈◊〉 commend thy case and soul to him 3. This is a good ground of assurance of Gods constant favour to us and of 〈◊〉 persevering unto the end and it is the more sure because it is not in our selves 〈◊〉 in Christ. 4. This is a further ground of presenting our persons prayers and all our services to God in the name of Christ. See § 105. This relative to them hath reference to the persons described in the former 〈◊〉 of this verse It intendeth such a limitation as excludeth all others So as Christ doth not make intercession for all Ioh. 17. 9. See Chap. 2. v. 9. § 81. §. 107. Of the resclution and observations of Heb. 7. 25. Vers. 25. Wherefore he is able also to save them to the uttermost that come 〈◊〉 God by him seeing he ever liveth to make intercession for them THe sum of this verse is The alsufficiency of Christs Priest-hood in setting 〈◊〉 hereof observe 1. The inference in this word wherefore 2. The substance In it 1. An effect 2. The meanes of accomplishing it The effect is set out 1. By the kind of it to save 2. By the ground of it he is able 3. By the extent to the uttermost 4. By the persons that are saved These are described 1. By their act them that come 2. By the object to whom unto God 3. By the mediator by Christ. 2. The meanes of accomplishing the foresaid effect is 1. Propounded 2. Amplified In the point propounded there is 1. An act he liveth 2. A continuance therein for 〈◊〉 In the amplification of it we have 1. The end to make 〈◊〉 2. The Persons for whom for 〈◊〉 Doctrines I. Christs excellencies made him an alsufficient Priest The generall reference of this verse to all that went before intends thus much See § 101. II. Salvation is the end of Christs Priest-hood He was such a Priest as is before described to save See § 101. III. Christ was able and meet to accomplish what he undertook This is exemplisied in this particular of saving See § 102. IV. The salvation which Christ bringeth is full and perfect It is to the uttermost See § 103. V. Men must endevour to be saved They must come See § 104. VI. Salvation belongs to those that come to God This is here taken for granted See § 104. VII Christ is the meanes to bring us to God Christ is understood under this relative him See § 105. VIII Christ still liveth as our Priest So much is intended under this phrase 〈◊〉 〈◊〉 liveth See § 106. IX Christ maketh intercession This is plainly expressed See § 106. X. Christ maketh intercession for such as he intends to save This relative for 〈◊〉 hath reference to such See § 106. §. 108. Of Christ such an High-Priest as became 〈◊〉 Heb. 7. 26 27. Vers. 26. For such an High-Priest became us who is holy harmlesse undefiled separate from sinners and made higher then the heavens Vers. 27. Who needeth not daily as those High-Priests to offer up sacrifice first for his own sins and then for the peoples for this did he once when he offered up himself IN these two verses a fifth argument is laid down to prove the excellency of Christs Priest-hood above the Leviticall See § 1. The argument is taken from the difference of the persons that executed the one and the other Christ was perfectly puâ—…e v. 26. but the Leviticall Priest polluted v. 27. Of Christs being a Priest and an High-Priest see Chap. 2. 17. § 172 173. The Apostle to make the force of his argument more evident premiseth a necessity of such an High-Priest as Christ was in this phruse became us Of the various acception of this word became see Chap 2. v. 10. § 86. It signifieth both a decency or glory and also a necessity In the former respect it hath reference to God whose glory is much set forth thereby In the latter respect it hath reference to man who could not have been saved without such a Priest as is here set forth Well therefore might he say such an High-Priest He is such an one as never the like was or can be Christ being the truth of that which was prefigured in Melchisedec and being so far prefer'd before Aaron as he is in this Chapter this relative such and that in the largest extent may well be applyed to him How Gods glory is set out by Christs Priest-hood wherein he humbled himself to death was shewed Chap. 2. v. 10. § 87. In reference to Christ himself that there was a meetnesse a necessity for Christ
translated that he might sanctifie having cleansed it This is farther evident by these words it is finished John 19. 30. which Christ uttered immediately before his death 1. Heaven is no place of suffering it was therefore requisite that all suffering should be finished before Christ came thither 2. Heaven was the place where possession was to be taken of that which Christ by his blood had purchased the price therefore of the purchase must needs be paid before he could take possession Quest. Why then doth Christ in Heaven make intercession Answ. Christ his intercession is no addition of new merit but an application of what he did and endured on earth See chap. 7. v. 25. § 106. This is a strong motive to trust wholly and only on that which Christ hath done for our redemption §. 62. Of mans Redemption by Christ. THe great benefit which Christ obtained for man is expressed under this word Redemption The Greek Verb from whence this noun is derived among other things signifieth to pay a debt and this noun signifieth such a Redemption as is accomplished by discharge of a debt To this purpose another like noun is used which signifieth the price of redemption Mat. 20. 28. Redemption is in general a freeing one out of thraldom Exod. 6. 6. This is done three wayes 1. By interceding and pacifying wrath Thus the Prophet Oded procured redemption for the Captives of Judah by his intercession 2 Chron. 28. 9. c. 2. By force and might Thus Abraham redeemed his brother Lot and the people that were captives with him by overcoming their enemies Gen. 14. 16. 3. By ransom or paying a price Thus an Hebrew that was sold a slave to a stranger might be redeemed by one of his Brethren Lev. 25. 48 49. The last of these is most agreeable to the notation of the several words which in the three learned Languages do signifie to redeem Though the last be especially intended in that mention is here made of a price namely Christs blood yet the other two are not altogether exempted For Christ hath every way redeemed man This will more clearly appear if we duly weigh the distinct kinds of bondage in which mâ—…n were by reason of sin 1. They were debtors to divine justice in which respect Christ teacheth us thus to pray forgive us our debts Mat. 6. 12. 2. They are Children of wrath Eph. 2. 3. 3. They are slaves to Satan Heb. 12. 14 15. 1. As debtors Christ paid a ransom for them 1 Tim. 2. 6. 2. As Children of wrath Christ makes intercession for them Rom. 8. 34. 3. But though justice be satisfied and wrath pacified the Devil will not let his captives go Therefore Christ by a strong hand wrested them out of Satans power and destroyed him that had the power of death that is the Devil c. Heb 2. 14 15. And he spoiled principalities and powers c. Col. 2. 15. The ransom which Christ paid was the ground of mans full redemption For by satisfaction of justice way was made to pacifie wrath both which being accomplished the Devil lost his right and power over such as he held in bondage This redemption is a full freedom from all that misery and compriseth under it reconciliation justification sanctification salvation Thus true redemption was wrought for man by Christ. I say true in opposition to the types and shadows of redemption under the Law Here the truth and substance of them is intended even redemption from all iniquity Tit. 2. 14. and from the curse of the Law Gal. 3. 13. The consequences and effects following hereupon do prove as much for by this redemption divine justice is satisfied wrath pacified grace procured and all spiritual enemies vanquished and we that are redeemed are also justified sanctified and saved That which effecteth all these must needs be true The ground hereof iâ—… 1. The dignity of his person who undertook the work Christ God-man Thâ—… was he worthy to stand before God to satisfie his justice and procure his favour Thus also was he able to vanquish all that stand against him 2. The value and worth of the ransom and price that he paid which was hiâ—… own blood as was shewed § 57. See more hereof chap 2. v. 15. § 152. §. 63. Of the difference betwixt the work of Creation and Redemption MUch matter of admiration doth this work of Redemption afford unto us The work of Creation is many wayes very admirable yet not to be compared to the work of Redemption wherein the power wisdom justice mercy and other divine attributes of God do much more brightly shine forth and wherein the redeemed reap much more good then Adam by his Creation Particular differences are these and such like 1. In the Creation God brought something out of nothing but in Redemption out of one contrary he brought another out of death he brought life this was a work of far greater power wisdom and mercy Death must first be destroyed and then life brought forth 2. In Creation there was but a word and thereupon the work followed In Redemption there was doing and dying And this for Redemption could be done by none but God God must come from Heaven God must be made man God must be made sin God must be made a curse 2 Cor. 5. 21. Gal. 3. 13. 3. In the Creation God arrayed himself with majesty power and other like properties fit for a great work in the work of Redemption he put on weaknesse he assumed a nature subject to infirmities and the infirmities of that nature he did as David did when he fought against Goliah he put off all Armour and took his staffe in his hand and drew near to the Philistine 1 Sam. 17. 39 40. 4. In the work of Creation there was nothing to withstand In the work of Redemption there was justice against mercy wrath against pitty death and he that had the power of death was to be vanquished 5. By Creation man was made after Gods Image like to him By Redemption man was made a member of the same mystical body whereof the Son of God is the head 6. By Creation man received a natural being By Redemption a spiritual 7. By Creation man received a possibility to stand By Redemption a certainty of standing and impossibility of falling 8. By Creation man was placed in an earthly Paradise By Redemption he is advanced to an heavenly Paradise §. 64. Of that humiliation gratulation and subjection which the Doctrine of Redemption teacheth THough the work of Redemption be glorious in the kinde thereof yet it puts us in mind of such an estate and condition as ministreth much matter of humiliation The need that man had of Redemption sheweth that he was a slave and a captive This bondage was the most woful estate that a Creature could fall into Slaves are not their own but they are altogether theirs who hold them in slavery Now according
Sin is thus expressed to make it the more loathsome unto us For dead things are loathed Among other dead things nothing so loathsome as these dead works It is utterly destitute of the spirit of life and is acted by him that hath the power of death It makes us odious in the sight of God Angels and Saints and brings us to eternal death and damnation Well may sin be said to be deceitfull that causeth any to delight therein The issue thereof if it be considered in the extent of it will be found to be more woefull then can be expressed then can be conceived On the other side this doth much amplifie the benefit of Christs sacrifice in that it hath a vertue to purge from dead works This is the main end of setting out this effect of Christs blood after this manner There can be no such incouragement against death no such comfort in death as that dead works are purged away The sting of death is sin 1 Cor. 15. 56. Take away these dead works and death will be no death Christ manifesteth his power in quickning such as are dead in sin as much as â—…e did in raising Lazarus out of the grave §. 85. Of serving the living God AN especiall end of purging away sin is to serve the living God The Greek word translated to serve is the same that was used v. 9. § 49. It compriseâ—… under it all duties which on our parts we owe to God The former act of Christ in purging our conscience from dead works gives evidence of Gods mercy to us This of our duty to God The former sets out our justification this our sanctification This is inferred upon the former to shew that it is a proper effect thereof and an inseparable companion of it It declareth both a duty on our part and also an ability which Christ on his part giveth to perform the same as if it had been said he 〈◊〉 purged us from sin that we might be able to serve God This 〈◊〉 prefigured in the preface to the decalogue wherein mention is made of freeing Gods people and thereupon all the commandements which comprise all that service we owe to God are inferred much is this pressed by Prophets and Apostles Psal. 56. 13. Luk. 1. 74. This serving of God is inferred upon Christs purging us from dead works to shew that all manner of righteousnesse is from Christ both the righteousnesse of justification and also the righteousnesse of sanctification 1 Cor. 1. 31. Eph. 5. 26. Of sanctification accompanying justification See The Guide to go to God or an explanation of the Lords prayer 6. Petit. § 89. This was râ—…presented by that blood and water which issued out of Christs side Ioh. 19. 34. Of Christ the Author of sanctification See Chap. 2. v. 11. § 102. 1. This discovers the perverse disposition of such as clean pervert Gods wise order in bringing man to salvation God freeth man from the bondage of satan whose wages is death to be his free servants whose wages is life But many that desire to be freed from the foresaid bondage think much to subject themselves to Gods yoaâ—… They take liberty to live as they list They desire to be justified but care not to be sanctified Like Balaam they desire to dye the death of the righteous Numb 23. 10. but are loath to live the life of the righteous They know that sin is the sting of death and that the issue thereof is very bitter yet they feel so sweet a relish therein as to please their corrupt humour they will not forsake it to serve God This is an high pitch of impiety and a point of egregious folly for they prefer death before life and a master whose wages is death before a master whose wages is life Such are all impious persons that make profession of the Gospell It will be our wisdome to endeavour after that which Christ aimed at in purging us from dead workes Thus will not Christ repent the offering of his blood to purge us Let us therefore enquire wherein we may serve God acceptably Rom. 12. 2. This is distinctly and fully set down in Gods word wherewith we ought diligently to acquaint our selves The God whom we ought to serve is here stiled the living God in opposition to those dead works from which our conscience is purged and it implyeth that the serving of God is a ready way to life in that he is the living God Of this title the living God See Chap. 3. v. 12. § 138. §. 86 Of the resolution of Heb. 9. 13 14. Vers. 13. For if the blood of bulls and goats and the ashes of an Heâ—…ser sprinkling the unclean sanctifyeth to the purifying of the flesh Vers. 14. How much more shall the blood of Christ who through the eternall Spirit offered himself without spot to God purge your conscience from dead works to serve the living God Vers. 13. THese two verses set down a proof of the efficacy of Christs sacrifice The proof is drawn from a comparison which is of the lesse to the greater Herein we may observe 1. The manner of propounding the argument 2. The matter whereof it consisteth The manner is by way of supposition in a connex proposition manifested by this conditional particle If. The matter consisteth of two parts 1 A thing taken for granted v. 13. 2. A consequence inferred thereupon v. 14. The thing taken for grant is that the legal rites had their efficacy In setting down this he expresseth 1. Some distinct rites 2. The kind of their efficacy The rites are of two â—…rts 1. Blood 2. Ashes metonimichally put for the water also with which the aâ—…s was mixed The former is amplified by the kinds of beasts whose blood it was bulls and 〈◊〉 The latter also is amplified two wayes 1. By the beasts whose ashes it was an heifer 2. By the manner of using it This is set down 1. By an act sprinkling 2. By the object of that act The unclean The efficacy of those rites is set out by an extent and by a restraint The extent is in this word sanctifieth The restraint in this phrase to the purifying of the flesh Vers. 14. In the consequence inferred upon the forenamed granted observe 1. The manner of inferring it in this phrase How much more 2. The matter inferred 1. The matter sets out the efficacy of the truth typified by the forementioned â—…ites Hereabout is set down 1. The kind of truth The blood of Christ. 2. The vertue thereof This is manifested 1. By the causes 2. By the effect The causes are two 1. Efficient in this word the Spirit amplified by his property eternal 2. The material in this word Himself This is illustrated 1. By the act of using it offered 2. By the quality of it without spot 3. By the object to whom it was offered to God The effect of the foresaid sacrifice is 1. Propounded in this word purge 2. Amplified three wayes
who are under the second Testament which is here called the new Testament Hereby thâ—…n the Apostle giveth us to understand that Christs blood was effectual to the taking away of transgressions before it was actually shed Where the Apostle setteth forth the efficacy of Christs blood he doth thus far extend it for the remission of sins that are past Rom. 3. 25. even such as were committed before the time of the Gospel In this respect is Christ said to be the Lamb slain from the foundation of the world The very sacrifices which among Gods people were in use from the beginning of the world do prove as much for they pointed at Christ and shewed forth his death by vertue whereof those Sacrifices were of force to assure the consciences of believers of the pardon of their sins and to pacifie them thereby Those sacrifices had been of no force if Christs death typified by them had not then been effectual In regard of this efficacy the Jews in the Wildernesse are said to eat the same 〈◊〉 and to drink the same drink namely which we Christians do that is Christ 1 Cor. 10. 3 4 It is also said of them that the Gospel was preached unto them chap. 4. v. 2. § 17. St. Peter sheweth that both we and they are saved by the grace of the Lord Iesus Christ Acts 15. 15. Christ was ever the same in sundry respects 1. In regard of the eternal purpose of God 2. In regard of the immutable promise of God made anon after mans fall Gen. 12. 15. 3. In regard of the value and merit of Christs death which was ever the same chap. 13. v. 8. § 112. 4. In regard of the nature and vertue of faith which gives a kind of being and efficacy to things to come Heb. 11. 1 4. This particular application of redemption to them that were under the first Testament is a strong argument against the popish dotage of the faithful Jews being in a place out of Heaven which they call limbus patrum before Christ was exhibited And also their dotage who would seem to deny that popish tenet and yet hold the like that Saints departed before Christs death entered not into that heaven whereinto Saints since Christs death do enter Of these two errours see chap. 8. v. 8. § 50. This also is a strong incitation to us that are under the second which is the 〈◊〉 Testament with much confidence to trust to that redemption which Christ hath wrought for the remission of our transgressions for if they were redeemed much more we It is the main end of the Apostles inferring the former instance to quicken us up to believe If the benefit of Christs death redounded to them how much more to us §. 91. Of such as are called AMong those that were under the first Testament such only did partake of the benefit of Christs death as were called of the notation and derivation of this word called see chap. 2. v. 11. § 107. Hereby are meant those who are said to be partakers of the heavenly Calling See chap. 3. v. 1. § 13. Some refer this to Gods calling of Abraham from his Fathers house Gen. 12. 1. and extend it to him and his whole seed But certain it is that many which came from Abraham never enjoyed that eternal inheritance which they did who are here meant Therefore in this acception of the word there will be either too great an extent or too great a restraint of the persons here intended for if it be applyed to all the posterity of them that came out of Chalde with Abraham the extent is too great for many of them had no right to this inheritance If it be restrained only to such persons the restraint is too great for many others besides them had a right thereto Yet I will not deny but that by way of allusion it may have reference to them that as they who were called out of idolatrous Chalde inherited fruitful Canaan â—…so they who are called out of this idolatrous world shall enjoy the glorious inheritance here intended The Calling here meant is a more spiritual and heavenly Calling then that was That was a Calling from one place to another on earth Of this Calling a very reprobate may partake But the Calling intended by the Apostle is from one estate or condition to another namely from a natural condition to a spiritual whereof only the Elect do partake Redemption being appropriated unto them cannot be universal to all of all sorts They who would gain assurance of their redemption and of the eternal inheritance following thereupon must try their Calling 2 Pet. 1. 10. §. 92. Of receiving the promise of eternal Inheritance THe benefit of the foresaid redemption is thus expressed Might receive the promise of eternal inheritance Of the notation of the Greek word translated promise see chap. 4. v. 1. § 6. By promise of inheritance is meant that inheritance which is promised and it sheweth that the ground of enjoying the eternal inheritance is Gods promise Hereof see chap. 6. v. 12. § 87. They are here said to receive the inheritance in reference to Gods offer thereof For by promise God makes offer of that which he promiseth and by faith men receive what God offereth In this respect it is said that men through faith inherit the promises chap. 6. v. 12. God freely offers he that believeth the truth of Gods promise receiveth and enjoyeth the thing promised For faith is the hand of the soul whereby we receive and enjoy to our own use what God in his promise reacheth out unto us On this ground to receive and to believe in reference to Christ as 〈◊〉 object of faith are joyned together as signifying one and the same thing Ioh. 1. 12. The meaning then of this phrase might receive is that they might have for their own and ever enjoy as their own the eternal inheritance The inheritance here intended is that glorious estate which Christ hath purchased and God hath promised to believers Of the notation of the Greek word and of sundry instructions thence arising See Chap. 1. v. 14. § 160. This is much amplified by the epithite added thereunto which is this eternal Hereof see v. 12. § 65. The foresaid inheritance is said to be eternal as in reference to an everlasting continuance and an immutable stability so also in reference to Gods decree which was before all time Matth. 25. 34. §. 93. Of ratifying a Testament by the Testators death Heb. 9. 16 17. For where a Testament is there must also of necessity be the death of the Testator For a Testament is of force after men are dead otherwise it is of no strength at all whilst the Testator liveth THese two verses are added as a proof of the necessity of Christs manner of confirming the New Testament as he did namely by his death The causall conjunction FOR declareth the
words to be brought in as a proof The argument is taken from the common use and equity of confirming Testaments which is by the death of the Testator The argument may be thus framed The new Testament was to be ratified as other Testaments use to be But other Testaments are ratified by the death of the Testator c. By Testament is here meant that which we commonly call the last will of a man Whereby he disposeth what belongeth unto him to be ordered according to his will after his death In this respect the Lord said to Hezekiah when a deadly desease had seized upon him Set thine house in order for thou shalt die 1 King 20. 1. By that phrase Set thine house in order he meaneth that he should make his last will or Testament The Greek word according to the proper notation thereof signifieth thus much for it is derived from a verb that signifieth to appoint Luk. 22. 29. and joyned with a noune that signifieth Covenant or testament it useth to be translated to make as Act. 3. 25. Heb. 10. 16. The participle of this verb is translated in this and the next verse a Testator The necessity of the death of a Testator for confirmation of his Testament is in our English set down with much emphasis thus there must of necessity In the Greek there is only a single necessity used yet withall there is a verb joyned with it that carrieth emphasis Our English translate it be but in the margin thus be brought it implyeth that the Testators death must be produced brought forth and made known This necessity is upon supposition that Christ would ratifie his Testament as other Testaments used to be ratified that believers might place the stronger and stedfaster confidence thereupon Of absolute and conditionall necessity See Chap. 8. v. 3. § 9. In generall here is shewed that a Testators death is requisite for ratifying his Testament Hereupon God himself renders this reason for Hezekiahs making his will thou shalt die and not live Isa. 38. 1. And Ahithophel when he purposed to make away himself put his houshold in order 2 Sam. 17. 23. Experience of all places and all ages giveth proof hereunto A Testament is only and wholy at his pleasure that maketh it so as he may alter it or disanull it while he liveth as he seeth good but when he is dead he not remaining to alter it none else can do it A main difference betwixt a deed that a man maketh with another and a will that he maketh of himself lyeth herein For a deed presupposeth some consideration or covenant By the way the folly of those is hereby discovered who too much rest on a mans will and thereupon are carelesse in their calling and in using means for their own good and livelyhood By a mans will no benefit is received while the Testatoâ—… liveth The Testator may out-live him that depends upon him or change his mind or spend all that he hath Hence our English proverb they who depend on dead menâ—… shooes may go barefoot §. 94. Of the Inviolablenesse of a mans last will IN the seventeenth verse the Apostle declareth the inviolablenesse of a mans last will being ratified as before by the Testators death This he sheweth two wayes 1. Affirmatively in this phrase a Testament is of force after men are dead The word translated of force signifieth firm and stable It is the same word that is used Chap. 2. v. 2. § 11. and translated stedfast This phrase after men are dead is in Greek thus among the dead which intendeth as much as our English expresseth 2. Negatively thus Otherwise it is of no strength c. This phrase is of strength is the interpretation of a verb that signifieth to be able to do this or that Phil. 4. 13. But a negative added thereto as here is oâ—… no strength implyeth a privation of all power vertue and efficacy it is spoken of those that strive to enter into heaven amisse Luk. 13. 24. And of those who could not resist the Spirit by which Stephen spake Act. 6. 10. And of salt that hath no savour in it Matth. 5. 13. So here of a will that hath no validity in it nor can be pleaded as a deed Thus is a will while the Testator is alive From those two points namely the affirmative That a Testament is of force when the Testator is dead and the negative that a Testament is of no strength while the Testator liveth it appeareth that a Testament is made inviolable by the Testators death This Bathsheba implyed by her earnestnesse with King David to declare who should sit on his throne after him 1 King 1. 20. But most cleerly is this thus expressed by the Apostle If a mans Testament be confirmed namely by death no man disanullest or addeth thereto Gal. 3. 15. A Testament is the voluntary act of a Testator He only hath power to alter it Because when he is dead he cannot do it himself none else may do it If they could men would be discouraged from making wills But much peace ariseth from the inviolablenesse of a will 1. Quest. What if a Testament be unjust and sinfull Answ. Is it be unjust in the thing given or in the person to whom it is given it may well be accounted no will at all A will gives no title to a Testator of that which belongs not to him nor defauds any of that which is otherwise due to him 2. Quest. What if a Testator gives his own to unlawfulnesse Answ. Respect must be had both to the generall intent of the Testator and to the particular use If the one and the other be sin then his will is as we will If a Testator shall bequeath any thing to maintaine rebellion in a land or any other notorious wickednesse his will being directly contrary to Gods will and to the good and wholesome laws under which he liveth his will is a will In such cases a Vow is of no force But if the intent of a Testator be good yet thorow errour of judgement he be deceived in a particular case wherein and whereby he manifesteth his intent then may that particular be altered but his generall intent observed For example Suppose a man have a desire and purpose to give something to the maintenance of Gods worship but being deceived in his Judgement supposeth such and such superstition to be the true worship of God and thereupon bequeatheth lands or other legacies to the miantenance thereof in this case the legacies bequeathed man and ought to be directed to the maintenance of Gods true worship but not the will cleane nulled 1. Contrary to this ruled case of the Apostle concerning the inviolablenesse of a Testament are sundry practises as 1. To conceale a mans Testament 2. To alter the same 3. To withhold such legacies as are given 4. To pervert it deceitfully and
conspicuously manifested himself This world appeared intendeth as much See § 130. XIV Christ did but once come into the world This word once hath reference to Christs appearing in the world See § 129. XV. Christ was exhibited in the end of the world See § 129. XVI The best things are reserved to the last times This followeth by just consequence from the former doctrine for by and with Christ came the best things into the world See § 130. XVII The end of Christs appearing was to put away sin XVIII Sin was put away by a Sacrifice XIX The Sacrifice that put away sin was Christ himself These three last doctrines are plainly expressed See § 131. §. 133. Of all mens subjection to death Heb. 9. 27 28. Vers. 27. And it is appointed unto men once to die and after this judgement Vers. 28. So Christ was once offered to bear the sins of many and unto them that look for him shall he appear the second time without sin unto salvation THese two verses are added as a reason to prove the former point that Christ did but once offer himself The reason is taken from the condition of man which is but once to die Of the Greek word translated to die See Chap. 7. v. 8. § 51. The note of comparison as especially as it hath reference to the next verse wherein the second part of the comparison is set down under this note of the second part of a comparison so demonstrateth as much There are two Greek words which are comprised under this small particle as and may be translated in as much as But our little particle as doth expresse the meaning to the full and the more properly in regard of the latter part of the comparison in the next verse This note of resemblance as sheweth that Christ subjected himself to the common condition of man As man he dyed As man he dyed but once We have shewed how in all things it behoved him to be made like unto his brethren See Chap. 2. v. 17. § 168 c. It is here taken for granted that men must die There needs no proof hereof experience besides the frequent mention hereof in Scripture gives evident proof to the truth hereof See Chap. 7. v. 23. § 97. Sin is the true proper cause hereof Death was first threatned against sin Gen. 2. 17. So as death entred into the world by sin Rom. 5. 12. And the wages of sin is death Rom. 6. 23. Object Sin is taken away from justified persons if then the cause be taken away 〈◊〉 doth the effect remain Answ. 1. Sin is not utterly taken away from any man while here he liveth 1 Ioh. â—… 8. It is one benefit that death bringeth even to those that are justified that all remainder of sin is taken away thereby 2. By Christs death the nature of death is altered and the sting of it is pulled out 1 Cor. 15. 55. whereas death was first instituted as the enterance into hell It is now made to justified persons the enterance into heaven It is to them but an uncloathing and putting off the ragged garment of mortality for flesh and blood cannot inherit the kingdome of God neither doth corruption inherit corruption 1 Cor. 15. 50. In this respect death is as no death This that is indefinitely spoken of men must be applyed to all of all sorts for an indefinite particle is equivolent to a general But to put the point out of all doubt the Apostle plainly expresseth the generall thus death passed upon all men Rom. 5. 12. On this ground the Prophet was commanded to cry all flesh is grasse Isai 46. Object 1. An Apostle seemeth to affirm the contrary thus we shall not all sleep 1 Cor. 15. 51. Answ. 1. That is spoken only of such as are living at the very moment of Christs comming to judgement All before them shall dye 2. Even they shall be changed that is their ragged robe of mortality shall be taken away which is equivolent to death Object 2. Enoch was translated that he should not see death Heb. 11. 5. Answ. 1. One or two extraordinary instances do not infringe an ordinary rule especially when it is altered by him that set the rule Object 3. Eliah also was wrapt up into heaven and died not 2 King 2. 8. Answ. 1. Some affirm that his body was burnt in the region of fier above the clouds but there is no good warrant for that 2. The former Answers about Enoch may be applyed to Eliah 3. It is sufficient that both of them were changed and that their mortality was taken away before they were admitted into heaven 4. A speciall reason of freeing these two from death may be this many years passed betwixt the promise of Christ and the exhibition of him Therefore to support the faith of believers in freedome from death by Christ the Lord was pleased to give two reall demonstrations hereof One in one world before the flood the other since the flood Object 4. Righteousnesse delivereth from death Prov. 11. 4. Answ. There is a threefold death 1. Spiritual 2. Eternal which is called the second death Rev. 2. 11. From both these justified persons are fully freed Rom. 6. 13. Iohn 8. 51. 3. Corporall death even from this in sundry respects may a righteous man be said to be freed 1. In that God doth oft prolong his dayes Exod. 20. 12. Prov. 3. 16. Hezekiah is a particular instance hereof Isa. 38. 3. But on the other side it is threatned that bloody and deceitfull men shal not live out half their dayes Psal. 55. 23. take Absalom for instance 2 Sam. 18. 9 c. 2. Righteous men are kept from capitall lawes For Daniels adversaries could find no occasion or fault against him concerning the kingdome though they sought it Dan. 6. 4. 3. Their name is not swallowed by the death of their body Prov. 10. 7. 4. The sting of death is pulled out to them 1 Cor. 15. 55. So as their death is no death but a sleep 1 Thes. 4. 13. 5. They shall be raised to everlasting life Ioh. 5. 29. 1. This subjection of man to death gives just cause of walking humbly Man who at first was made like God is now like the beasts that perish Psal. 49. 12. Now he is dust and to dust he shall return Gen. 3. 19. He who was created Lord over all must now say to corruption Thou art my Father and to the worm thou art my Mother and my Sister Job 17. 14. This is the reward of sin therefore for sin we ought especially to be humbled When proud man is puffed up with the gay feathers of honour wealth wit beauty or any other like seeming excellency if he cast his eyes upon his black feet of mortality it may move him to cast down those gay feathers 2. We may well think that many are far from making this use of this their
in his life time Answ. In judgement we must consider 1. Desert 2. Guilt 3. Apprehension of condemnation in the conscience of the malefactor 4. The denunciation of the sentence of condemnation Of this latter that speech is not to be taken but in regard of the desert and of the guilt he is condemned and may also be in his own conscience condemned We say of a Traytor that peremptorily refuseth the Kings pardon he is condemned already though he be not brought to the bar for tryall Object 3. If judgement be immediately upon death what need a solemne day of judgement Answ. 1. For our bodies which rest till that time 2. For declaration of the equity of Gods just proceeding In this respect that day is called the day of revelation of the righteous judgement of God Rom. 2. 5. 3. For confirmation of that judgement that hath passed upon men at their death For by the sentence of the judge they know that there is no alteration thereof By this point of judgement immediatly after death to Popish errours are directly refuted 1. Their conceit of purgatory 2. Of praying for the dead Of these two see more in The whole Armour of God on Eph. 6. 18. § 39 40. §. 137. Of the certainty of judgement to come THe Apostle by inferring judgement as well as death upon Gods appointment and decree giveth us to understand that Judgement is most certain and cannot be avoided no more then death As this is true of the judgement that passeth upon the soul immediatly upon the dissolution of it from the body so also of that judgement which shall passe upon body and soul at the great and last day for as the soul is judged at death so shall body and soul be judged after the Resurrection That therefore which is said of the one may be applyed unto the other The last judgement is as sure as death Of Iudgement saith the Apostle God hath appointed a day in which he will judge the world Act. 17. 31. And to like purpose the wise man saith God shall bring every work unto judgement Eccles. 12. 14. And a must which implieth a necessity is put upon it 2 Cor. 5. 10. We must all appear before the judgement seat of Christ. This was foretold by Enoch who lived in Adams time for Adam lived 930 years and Enoch was born 622 years after Adam was created so as he lived 306 years in Adams time And that prophesie which he uttered concerning Christs coming to judgement whereof the Apostle Iude maketh mention v. 14. 15. might be uttered in Adams time and from thence continued to the Apostles time for this word Maranatha is taken to be the beginning of Enoâ—…hs Prophesie 1 Cor. 16. 22. They signifie thus much Our Lord cometh It was part of that solemn denunciation of judgement which the Church made against impenitent sinners whereby they gave over such a sinner to the last judgement of Christ as if there were left no pardon for him Ever since the Apostles time this Article of Christs coming to judgement hath been held in the Church and so will be so long as there is a Christian Church on earth There is a necessity of a future judgement for a clear manifestation of the justice of God Though God be most just in all his wayes Psal. 105. 17. yet in this world is it not so evidently discerned because God in wisdom oft suffereth the wicked to prosper yea and to dominere over the righteous But then shall every one be manifested in his own proper colours and God will render to ever one according to his deeds Rom. 2. 6. Did mockers believe this they would not say where is the promise of his coming 2 Pet. 3. 4. 1. This point of judgement after death discovereth the grosse errour of those who imagine that death is an utter destruction of body and soul. The Heathen discerned that the soul was immortal by the spiritual substance thereof and by the properties and effects of it we have further evidence hereof by the light of Gods word The Resurrection of the body seemed to them a strange Doctrine and when it was preached to them they mocked for it is indeed an Article of faith which cannot be demonstrated by reason but is believed because it is expresly revealed in the word See more here of Chap. 6. v. 2. § 20. 2. This cannot be but a matter of great terror to obstinate and impenitent sinâ—…s To such may be applied this caveat know thou that for all these things God will 〈◊〉 thee into judgement Eccles. 11. 9. To aggravate this terror Christ Jesus whom â—…pious persons while here they live and whom they reject yea and persecute in his Members shall be their Judge This Judge said to the impious Priests and others who crucified him yea shall see the Son of man sitting on the right hand of power and 〈◊〉 in the Clouds of Heaven Namely to judge them Mark 14. 62. Yea one end of his comming is to execute judgement upon all that are ungodly c. Iud. v. 15. 2 Thes. 1. 8. Hence is it that such are called upon to weep and howle for the mysteries that â—…all come upon them Iam. 5. 1. No marvel that Felix trembled when he heard 〈◊〉 preach of judgement to come Act. 24. 25. And that Iudas hanged himself 〈◊〉 27. 5. And that they who beheld the lamb sitting as a judge said to the mountains and rocks Fall on us and hide us from the face of him that sitteth on the throne Rev. 6. 16. If any thing be of force to make men wish Balaams wish That they may 〈◊〉 death of the righteous and their last end be like theirs Numb 23. 10. this is 〈◊〉 O that it might be of force to move them to live the life of the righteous 3. This on the other side ministreth much matter of comfort to such as believe in Christ and make conscience of well ordering the whole course of their life Here 〈◊〉 this world they have many discomforts and discouragements For 1. They are subject to the same outward condition as others are Eccles. 9. 2. 2. They are in this world as sheep among wolves Matth. 10. 16. 3. Their integrity is either not seen or not regarded but depraved and scorned 4. Such is their estated in this world as the Apostle saith If in this life only we have 〈◊〉 in Christ we are of all men most miserable 1 Cor. 15. 19. But in that day they shall be pronounced blessed and accordingly they shall be forever blessed So as a full recompence shall be returned for all their sufferings here This is enough to make believers content in any estate as Paul was Phil. 4. 11. and to blesse God for taking away as Iob. did Iob. 1. 21. and quietly to sleep in chaines and setters as Peter did Acts 12. 7. and to rejoyce in suffering shame for Christs name 〈◊〉 5. 4 1. and to sing
death This is the sure and only way of life Therefore Christ saith of himself I am the way and the life namely that way that bringeth to life and not only so but he also inâ—…erteth this word the truth whereby he implyeth that indeed and in truth he iâ—… so and that there is none so but he Ioh. 14. 6. This then giveth proof that by the way which Christ hath consecrated life is obtained It is a living way In it and by it we have a spiritual life here and shall attain to eternal life hereafter as here it is called the living way so also the path of lilfe Psal. 16. 11. And the way of life Prov. 10. 17. And the way of salvation Act. 16. 17. As Christ raised himself so will he also all that trust in him As the Father hath life in himself so hath he given to the Son to have life in himself He hath life in himself originally and also communicatively for he quickneth whom he will Joh. 5. 21 26. This is a further incitation to enter into this way to hold close thereto and to continue therein because life is the end thereof If the kind oâ—… life either spiritual here in this world or external in the world to come be duly weighed we shal find it a great point of wisdome both to enter into and also to continue therein It dosh not only shew life but it qâ—…ickens us and puts life into us so as therein we attain to eternal life From that which hath been noted about this way that there is a distinct way that it is a way consecrated that it is a new and living way we may well infer that there is no other way to be saved in It is a pestilent opinion to conceit that a man may be saved in any religion This of old was censured as an heresie It was in particular one of the heresies of that ancient hereâ—…ick Apelles The fore-named duties of enquiring after the way walking in the way keeping strait on therein without turning one way or other from it and well preparing our selves to go on therein against all enemies are all in vain if every way be a living way and if in any other way we may attain unto life Confessors and Martyrs were all fooles in leaving their Countrey losing their goods and giving their lives for religion sake if it were true that a man might be saved in any religion Were that true what need would there be of Gods word that holds us close to one way This way is the only living way away therefore withall other wayes §. 58. Of the vaile what it seâ—…s forth THe meanes whereby in this way we may come to the most holy place which is heaven is here stiled the vaile thorow the vaile In this metaphor the Apostle alludeth to the divisions of the Tabernacle which were by vailes By a vaile the most holy place was divided from the holy place and to that vaile the Apostle hath here especial reference Of that vaile see Chap. 6. v. 19. § 155. and Chap. 9. v. 3. § 16. That vaile is distinctly described Exod. 26. 31 32 33. If the matter whereof it was made the curious work-manship thereof the pillars and hooks whereon it hung be duly weighed we shall find it to be a precious and fair ornament Well consideâ—… the other parts of the Tabernacle yea and of the Temple and the types that were in them and they will appear to be very glorious never was there any externall thing like them This was not in regard of any delight that God simply took in the externall things Hath God eyes of flesh or seeth he as man seeth Job 10. 4 Man looketh on the outward appearance 1 Sam. 16. 7. So doth not God God ordained them in general because man hath an high esteem of such things and delighteth in them More particularly God appointed such precious and glorious types as were under the law 1. To try if men would willingly part with their precious things for his service as The people in the wildernesse did upon making the tabernacle Exod. 36. 5. And in Davids time towards the Temple and the things appertaining thereunto 1 Chro. 29. 67 c. 2. That therby the excellency of the truth might be more lively typified The world affords not any thing that could to the life and to the full set out the truths of the types therefore choyce was made of the choycest things that the world had as Silkes Silver Gold Pearles and precious Stones Herein appeares the wisdome of God who deales with people according to their â—…tate and condition When the Church was in the Child-hood thereof and when it needed externall types the Lord made choyce of the fittest and fairest Thus deal men with their children But after the truth was exhibited because such external thingâ—… would obscure it he clean removed them and setteth out those truths in a mor spirituall mannere That the Apostles mind in this metaphor of the vaile might be the better discerned he explaines himself in this phrase that is to say whereby he sheweth that types are to be explained So are other metaphors parables and obscure words or sentences Hereof see more Chap. 7. v. 2. § 19. More particularly by this phrase is declared that legal types had their Evangelical truthâ—… Hereof see more Chap. 8. v. 5. § 13. The particular truth typified by the foresaid vaile is here said to be the flesh of Christ. Flesh is here Synecdoâ—…hically put for the whole body of Christ yea for the whole humane nature of Christ. For Christ by assuming his humane nature to the unity of his divine nature became a fit mediatour betwixt God and man Otherwise men could have no accesse to God or entrance into heaven How fitly the type of a vaile setteth forth the flesh of Christ hath been shewed Chap. 9. v. 3. § 16 17. By the foresaid type of a vaile we may learn how to reap benefit by Christs incarnation namely 1. By beholding the glory of God and of his attributes even of his wisdome power truth justice and mercy in Christ incarnate 2. By resting on Christ made man for entring into heaven and there enjoying everlasting communion with Christ himself and with his and our Father §. 59. Of the guide to bring us to God Heb. 10. 21. And having an high Priest over the house of God A Third gâ—…ound to help us in approaching unto God is here laid down which is a guide to bring us unto him The copulative particle and sheweth that this is a linck of the former chain and tendeth to the same purpose that the former verses did The nâ—…xt word having is not in the Greek but fitly supplyed to make the sentence perfect It is as the principall verb and fetched from the beginning of the 1â—… verse Though the Greek expresseth it not yet they understand
could be made of nothing he denyed the Creation of the World But by faith we believe it because Gods word hath revealed as much The very first phrase in Scripture In the beginning intendeth as much For before the beginning of things there could be nothing but the Creator who gave them a being If there were any thing before that had not been the beginning This instance of believing the world to be made of nothing giveth proof of the latter clause of the description of faith v. 1. namely that it is the evidence of things not seen §. 9. Of the Resolution of and Observations from Hebr. 11. 3. THis verse gives an evidence of the Worlds Creation Hereof are two parts 1. The evidence it self 2. An inference made thereupon In setting down the evidence four points are observable 1. The thing evidenced The Worlds were framed 2. The means thereof By the word of God 3. The kind of evidence Faith 4. The manifestation thereof We understand In setting down the Inference one thing is granted another is denyed That which is granted is That things seen were made That which is denyed is That they were made of things which appear for they were not made of such Doctrines I. The world had a beginning This is here taken for granted II. The worlds were made in their full perfection The word translated framed implyeth as much III. Gods word was the onely means of making the world This means is here expressed IV. All things were made of nothing This is intended under this phrase were not made of things which do appear V. Faith gives evidence to Creation This is the main intendment of this verse VI. Faith is in the understanding Not that it is only there It is also in the will It worketh affiance as well as assent But by faith we understand §. 10. Of Cain's and Abel's names Heb. 11. 4. By saith Abel offered unto God a more excellent Sacrifice than Cain by which he obtained witness that he was righteous God testifying of his gifts for by it he being dead yet speaketh HEre beginneth a particular exemplification of the effects of faith This is set forth by a distinct enumeration of such Worthyes as gave proof of their saith Though every Worthy be not here set down yet I may well say that the chief and most principal are named Others are comprized under general words 〈◊〉 Elders v. 2. All these v. 13. Prophets v. 32. They passed through the Red Sâ—…a v. 29. And sundry effects common to many v. 33 c. The first of all is Abel who was the first son of man born of man that was born again and was endued with a true justifying saving faith as his faith here mentioned was which is evidenced by Gods accepting him and his sacrifice for without such a faith it is impossible to please God v. 6. Abel according to the Hebrew notation signifieth vanity for it is derived from a verb which signifieth to become vain Ier. 2. 5. A noun hence deâ—…ed is used by the Wise man to set out the vanity of this world Eccl. 1. 2. Some say that this name was given by a prophetical spirit in reference to Abel's â—…timely death But I suppose rather that this name was given in acknowledgement of that vain mortal and miserable condition whereunto mankind was brought by the first fin There may be the same reason of the name of Adam's Grandchild Enos which also signifieth mortal or miserable Gen. 4. 26. Adam and Eve had a Son before Abel His name was Cain which is a noun derived from an Hebrew verb which signifieth to get or obtain or to possess what is gotten By this name an acknowledgment was made of Gods mercy and truth In giving seed that so the accomplishment of the promise concerning seed Gen. 3. 15 might be in confidence expected The interpretation of this name Cain is thus expressed I have gotten a man of the Lord Gen. 4. 1. These two names do give us to understand that Gods goodness and mans â—…tchedness are both worthy of frequent and serious meditation The former niseth up mans heart to admire Gods goodness and to be thankfull unto him The latter strippeth man of all self-conceit and humbleth him before God §. 11. Of the difference betwixt Abel and Cain THE aforesaid two brothers Cain and Abel came from the loyns of the same Father and a out of the womb of the same Mother Many are of opinion that they were twins of a birth because it is said Adam knew his wife and she â—…ceived and bare Cain but it is onely said that she again bare his brother Abel Gen. 4. 1 2. It is not again said that Adam knew her again and that she conceived again Answ. This argument doth not necessarily infer the foresaid point It is no matter of great consequence to know whether they were twins or no. I will not therefore stand to discuss it This is evident by the text that both of them were the Sons of Adam and Eve and that Cain was the elder and probable it is that these two were the first that ever came out of a Mothers 〈◊〉 Of the two the younger was the better yet being younger in birth he was inferiour in dignity For God himself said to Cain in reference to Abel 〈◊〉 shalt rule over him Gen. 4. 1. By this first instance of difference betwixt persons it plainly appears 〈◊〉 spiritual grace doth not alwaies accompany external prerogatives As here 〈◊〉 accepted Abel before Cain so Sem before Iapheth Gen. 5. 32. 10. 21. 〈◊〉 Iacob before Esau Gen. 27. 37. and Iudah before his brethren Gen. 49. 8. and Ioseph also Gen. 37. 7. and Ephram before Manasseh Gen. 48. 19. 〈◊〉 David before his brethren and Salomon before his 1 Chron. 28. 4 5. 〈◊〉 v. 32. § 193. God is free in bestowing his grace on whom it pleaseth him From Gods preferring the younger before the elder the Apostle proveth the free grace of God Rom. 9. 11 12. This in particular warranteth Parents to observe how grace aboundeth in 〈◊〉 Children above others and answerably esteem them See Domest Duties of Parents Treat 6. § 67. In general it directeth all how to set their hearts upon any even as they see them seasoned with grace Prov. 12. 26. Take heed of respecting men upon outward respects Iam. 2. 1. §. 12. Of God's Church in Adam's Family and different Offerings OF Abel it is said that he offered unto God Of this phrase offering and that to God see Chap. 5. v. 1. § 6. This is here set down as an act of piety and service performed to God The like is implyed of Cain For if Abel offered a more excellent sacrifice than Cain then Cain also offered such as it was But the Historie expresly seâ—…s dowâ—… that Caâ—…n brought an offering to the Lord Gen. 4. 3. It is probable that these Bâ—…others were yet
by the Sea-shore The simple expression of the issue is in this word Innumerable §. 63. Of Observations raised out of Heb. 11. 11 12. I. Women may prove Worthyes Sarah a Woman is here put in the Catalogue of Gods antient Worthyes See § 53. II. God is carefull to support weak ones This was the end why God turned this name Sarai into Sarah See § 52. III. Faith works vigour It was by faith that Sarah manifested such vigour as is set down in this verse See § 52. IV. Believers receive that which they have not of themselves Sarah recâ—…d strength for that which is here noted of her See § 54. V. Children are an especial blessing Under these phrases conceiving Sâ—… and delivered of a Child that blessing is meant See § 54. VI. Faith continueth till that which is blessed be accomplished Sarah by faith did not onely conceive Seed but also was delivered of a Child See § 55. VII A weak faith may become strong Sarah who at first doubted is here noted to be strong in faith See § 56. VIII No difficulty hinders the vertue of true faith Sarah had been long barren and was past age yet by faith was delivered of a Child See § 56. IX Perswasion of the truth of Gods promise makes it powerfull to the Believer Sarahs judging God to be faithfull was it that made the promise effectual to her See § 56. X. Gods promise is the ground of faith This moved Sarah to believe because God had promised See § 56. XI Gods faithfulness is an especial prop to faith Sarah judged God to be faithfull and thereupon believed See § 56. XII Faith hath a recompence The inference of the twelfth verse upon the eleventh by this particle therefore gives proof hereof See § 57. XIII A numerous Of-spring is a blessing This ariseth in general from the main scope of this verse and in particular from this word sprang See § 57. XIV God can with small means effect great matters Out of one he raised an innumerable company See § 5â—… XV. Husbands and Wives may prove a blessing each to other This ariseth from the change of the gender He had before spoken of Sarah in the feminine gender but he applyes the blessing to her Husband in the masculine gender See § 58. XVI God can bring his purpose to pass by unlikely means Sarahs Husband was as good as dead yet an innumerable issue proceeded from him See § 61. XVII Old age makes men as dead In this respect is Abraham said to be as good as dead See § 57. XVIII Hyperbolical speeches are not unlawfull These phrases as the Stars as the Sand are hyperbolical yet used by the Apostle See § 60. XIX God can increase his blessing beyond mans apprehension This word inâ—…rable and these metaphors as the Stars as the Sand prove as much See § 61. §. 64. Of persevering in Faith Heb. 11. 13. These also dyed in faith not having received the promises but having 〈◊〉 them afar off and were perswaded of them and embraced them and confessed that they were Strangers and Pilgrims on the Earth THe Apostle from the beginning of this verse to the seventeenth inserteth a general commendation both of those whom he had named and of others also This commendation is propounded in this verse and amplified in the three verses following Some extend this general phrase these all both forwards and backwards Forwards to such as were named before Backwards to such as are named in the other part of the Chapter He useth this relative these because he wrote this Epistle and expressed all the names in this Chapter before they to whom it was sent should read it So as to them he might say all these that are set down in this Catalogue This is the rather supposed to be the extent of this phrase because it is agreeable to the two last verses of this Chapter By this it appeareth that true faith exerciseth the like vigour in all of all 〈◊〉 For under this general particle all sundry sorts of persons are comprized as male female old young great mean and other sorts Iâ—… it the same spirit that worketh in all and sheweth forth his power in all 2 â—…or 4. 13. The perseverance of all the Believers here intended is set down in this phrase 〈◊〉 in faith This word dyed is in Greek a compound whereof see Chap. 7. v. 8. § 51. It here implyeth that their faith continued all the daies of their life so long as they had use thereof even till death when in soul they attained to the fruiâ—…ion of that which they believed The faith wherein they dyed is the same that is described in the first verse â—… justifying saving faith In this faith they are said to dye because they possessed not the things promised in this life The preposition translated in properly signifieth according to implying that their faith remained in them till death Obj. It is expresly said of Enoch that he was translated that he should not see death v. 5. Answ. 1. This may be taken of all that dyed as it is said that Iacob brought all his Seed with him into Egypt Gen. 46. 7. namely all that were with him for Ioseph was before him in Egypt 2. The phrase may be taken synechdochically for the greatest part onely one being excepted Thus it is said that Athaliah destroyed all the Seed Royal yet Ioash the youngest of the Kings Sons was not destroyed 2 King 11. 1 2. 3. Though Enoch did not dye as others yet he was translated and his moâ—…ulity turned into immortality which was a kind of death 4. As long as he lived he continued to live by faith which is ' the main thing here intended 5. While he lived he had not the fruition of what he believed Of persevering in faith which is the main thing here intended see Chap. 3. v. 6. § 68. §. 65. Of Believers resting on that which they enjoy not TO amplifie their continuing in faith the Apostle addeth this clause 〈◊〉 having received the promises The word received is the same that was used v. 8. § 39. It implyeth an actual possessing and enjoying of a thing The other word promises is that which is used v. 9. § 43 46. It is here taken metonymically for the things promised And because they were many the plural number is used promises As 1. A numerous Seed 2. The Land of Canaan 3. Christ himself 4. Heaven also Besides the same promise was oft repeated as to Abraham Gen. 1â—… â—… 15. 5. 22. 17. Then to Isaac Gen. 26. 3 4. After that to Iâ—… Gen. 28. 13 14. None of these nor any of their Children that came immediatly from their loyns enjoyed the particulars promised while they lived on earth In this respect they dyed in faith still believing that every promise should in due time be accomplished Quest. How can Believers that lived before Abraham be here intended when as
Angell and a Devill There was as great a disparity betwixt the persons offered Iesus and Isaac Isaac was a meer man a sinfull man a man that deserved death death was a debt once to be paid Heb. 9. 27. But Jesus was true God Rom. 9. 5. He was God manifest in the flesh 1 Tim. 3. 16. He was perfectly pure and that as God 1 Iohn 1. 15. and as Man also Heb. 7. 26. he was no wayes guilty of death in himself nor subject to death further than he voluntarily subjected himself Iohn 10. 18. Isaac was indeed a begotten son but begotten of man and part of his substance Jesus was the onely begotten of God the same in substance with the Father Iohn 10. 30. Isaac was a beloved son whom his father loved Gen. 22. 1. Iesus was infinitly more beloved and that of God Matth. 17. 5. Isaac was a child of joy of Iesus when he came into the world an Angell thus saith Behold I bring you good tidings of great joy which shall be to all people and thereupon a multitude of heavenly host thus praised God Glory to God in the highest c. Luk. 2. 10 14. Isaac was a child of blessing But why even because Iesus was of his seed Gal. 3. 16. Iesus is he in whom truly and properly Abraham himself Isaac and all others are blessed Most of the excellencies of Isaac consist in this that he was a type of Iesus but Iesus is the truth of all types and the truth far surpasseth the types 2. The motive which put on God to offer up his Son went far beyond that wherewith Abraham was moved to offer up his Son Abraham was tried he was tried by an express charge from God Gen. 22. 2. He might not therefore forbear to do it it was a bounden duty necessity lay upon him he had sinned if he had refused it But there was no such motive to put on God to offer his Son he was under no such command it was his own good pleasure and superabundant love that moved him Iohn 3. 16. Besides Abraham might expect approbation and remuneration from God From whom could God expect any recompence 3. There was as great a difference in the manner of the one and the others offering his Son Abraham laid the wood to burn the sacrifice on Isaac to be sacrificed The Cross whereon Christ was to be crucified was laid on Jesus Iohn 19. 17. Isaac was bound to be laid on the Altar but Jesus was nailed to the Cross Iohn 20. 25. Isaac was offered up only in his Fathers intent and purpose but Iesus was actually and really offered up If Isaac had been offered up it would have been but a speedy death but Iesus was put to a torturing and cursed death Gal. 3. 13. What tongue can utter what heart can conceive the bitterness of the agony whereunto Iesus was brought He was a surety for sinners and as a surety having all the sins of all the Elect laid on him he was offered up 4. The benefit of the oblation of the one and of the other doe differ as much as the other points The benefit of Isaac's being offered was a proof of the Fathers obedience to God and of the Sons patience These were indeed very acceptable to God and they were abundantly rewarded by him Gen. 22 12 16 17. But by the offering up of Jesus an attonement is made for sin Gods wrath is pacified his Justice satisfied his favour procured and he that had the power of death the Devill vanquished the Law as an inditement against us cancelled the curse thereof removed we freed from damnation and made heirs of eternal salvation Nothing that ever was done in the world gives such cause of admiration There never was nor can be the like matter of gratulation The offering up of Iesus is the onely true ground of all consolation This is such a pattern of imitation as cannot possibly be paralled Of all things it most confirms this main point Nothing is to be held too deer for God §. 95. Of Isaac's yielding to be offered up THere are about this offering up of Isaac sundry circumstances which do much set out Isaac's patience in yielding to be offered up 1. His age Some say that this was in the thirty seventh year of his age That was the year of Sarah's death for Sarah was ninety years old when Isaac was born and an hundred and seven and twenty when she dyed Others in the five and twentieth others in the fifteenth year of his age There are no certain proofs for any of these but this is certain that he was of a good growth and strength in that he could carry up hill such a burchen of wood as was enough to have burnt him to ashes Gen. 22. 6. 2. The age of his Father who was an hundred year old when Isaac was born Gen. 21. 5. So as he must at this time be much above an hundred years 3. The solitariness of these two who were alone and no body with them for Abraham left the company that came with him and his Son below the hill and that afar off Gen. 22. 4 5. Thus there was none at all to assist Abrahams in doing what he was about 4. Abraham bound Isaac and laid him on the Altar upon the wood Gen. 22. 9. This could not be without Isaac's voluntary submitting of himself for he was strong enough to have resisted his old Father and to have kept himself from being a sacrifice But it is more than probable that when they came to the place where Isaac was to be offered up Abraham made him acquainted with Gods charge for no other motive could have made him yield himself so far as he did Had it not been for that charge Prudence Piety Justice Charity Humanity and other like vertues had moved him not only to disswade but also to hinder his Father from such an unnatural act That therefore which moved the Father to attempt such a fact moved also the Son to yield unto it which was Gods charge Hereby it appeareth that what God will must be endured It is the Lord let him do what seemeth him good 1 Sam 3. 18. Let the Lord do to me as seemeth good to him 2 Sam. 15. 26. In this the pattern of Christ goes beyond all others who in his bitter agony said to his Father Not as I will but as thou wilt Matth. 26. 39. This giveth instance of the extent of that obedience which we owe unto God which is not only readily to do what he requireth but also patiently to endure what his pleasure is to call us unto God hath a greater power over us than the Potter over the clay Isa. 64. 8. But the Potter may order the clay as it pleaseth him Ier. 18. 4 5 6. The Lord may beat may bruise may break us after his own pleasure No man may open his mouth against God Rom. 9. 20 21. But such
be that publick sword of Justice which is war be punished Iosh. 22. 12. Iudg. 20. 10. In such cases professors make themselves to be as Heathen-men and Publicans Matth. 18. 17. Of war betwixt Professors of the Faith see The Churches Conquest on Exod. 17. 9 § 16. 1. By the foresaid point of warring with Aliens the ambitions envies jeaâ—… quarrels and warrs of Christians against Christians and Churches against Churches are justly taxed This is a matter much to be lamented Religion it self much suffers hereby Superstition Idolatry Heresy and Schism get two great ground hereby While Churches are at variance among themselves enemies of the Church get great advantage Here that mind in us which was in Abraham Gen. 13. 8. c. the very consideration of this that we are Sons of the same Father the Lord God and of the same Mother the Church would make us yield as he did from our right rather than by bloody war seek to recover it 2. O let us pray for the peace of the Church and every way seek it If any desire to give proof of their valour let them do it upon right objects even such as are Gods Enemies Such as are Aliens Idolaters Antichristians Thus they may in Faith expect and obtain such success and victory as the weakning of enemies may proove to be the strengthning of the Church §. 240. Of the meaning of these words Women received their dead raised to life again Hebr. 11. 35. Women received their dead raised to life again and others were tortured not accepting deliverance that they might obtain a better resurrection A Tenth effect of the vigor of Faith is in these words Women received their dead c. This differeth from the former nine two ways 1. In the persons who manifested that effect Women 2. In the strangeness of the effect which was a receiving their dead to life The persons were of the weaker sex This hath a particular respect to a widow at Zarephath 1 King 17. 23. And to a married wife at Shunen 2 King 4. 36 37. For throughout the whole old Testament we read of no other women to whom this evidence of Faith can be applyed Though these were of the weaker Sex yet the evidence here given is the greatest of all For death is the most irresistable and irrecoverable that can be Lions Fire Sword Armies of Enemies are nothing in comparison of death That which makes those and other like terrible things formidable is that they are means to bring men to death By strength valour agility and quicknes of body or by wit warines and such like properties of the mind mouths of Lions may be stopped violence of fire may be quenched the edge of the sword may be avoided Armies of men may be put to flight but by no strength or wit of man can any be raised from the dead Many of the other instances have been found among the Heathen but this last of being raised from death was never heard of but in those that were endued with divine power The emphasis of this effect which makes it to be applyed to Women resteth upon this word received which is the proper signification of the Greek word Object It was the Faith of Prophets who raised the dead children rather than of the women who received them being raised Answ. The women first desired the Prophets to restore their children being dead which argued their faith 1 King 17. 18. 2 King 4. 30. Had not they believed and made known their desires to the Prophets the Prophets would not have attempted to raise them Nay we may further say that if the women had not believed that the Prophets could have restored their Children the Prophets could not have raised them up It is said of Christ himself that in his own Countrey he could do no mighty work Mark 6. 5. the reason whereof is thus rendred because of their unbelief Matth. 13. 58. Christ said to one who desired the Devill to be cast out of his Son If thou canst believe all things are possible to him that believeth Mark 9. 23. And it was usuall for him to say to others be it unto you according to your Faith Matth. 9. 29. And of the woman of Canaan who importuned him to dispossess her daughter he said Oh woman great is thy faith Matth. 15. 28. So as faith is manifested in believing that the dead may be raised even in those who received that benefit though they be not themselves Ministers or instruments to raise them The Syrâ—…ack translation takes away this amplification of faith by the persons in turning the words thus They delivered to women their Sons from the Resurrection of the dead Thus this relative they hath reference to the Prophets that raised the dead and not to the women that received them being raised But the original Greek is as our English and other translations have turned it Onely in the Greek it is from or out of the resurrection This is an elegant hyperbole Whereas death had taken away their children resurrection restored them for if they had not been raised their Mothers could not have had them again Our English hath plainly and fully expressed the meaning of the phrase by this paraphrase raised to life againe This phrase their dead hath reference to the Sons of the foresaid women which were raised and therefore well expressed in the masculine gender §. 241. Of Faith in raising the dead THE express mention of women in these great effects of Faith giveth proof that women may give as good proof of Faith as men It hath been shewed in the former session that this evidence of receiving their dead raised to life is the greatest effect that hath been noted of Faith among all the worthies here set down See more hereof v. 11. § 53. The particular effect of Faith here mentioned giveth further proof that the vigor of Faith extends it self to the raising of the dead Witnes the two forementioned instances of the widow of Zarephath and the Shunamiâ—…e Witness also the Faith of another widow Luke 7. 15. and the Faith of Iairus and his wife Mark 5. 40. and of Mary and Martha John 11 34. and of the Widows that remained by Dorca's dead corps Act. 9. 39. To raise the dead is within the compass of Gods power and not always against Gods Will as the forementioned examples shew Now what God can do Faith in an humble submission to Gods Will believeth 1. Herein we have a confirmation of the eleventh Article of the Creed concerning the Resurrection of the dead 2. Here is a demonstration of the want or at least the weakness of their Faith who are affrighted with such dangers as may prove deadly especially if they be so frighted as to renounce their holy profession or any way sin against God He that can raise from death can prevent death 〈◊〉 sufficiently support a man in death Faith in Gods power
away The verbe that is of the same root signifieth to keep and he that hath the charge of a prison is called a keeper yea there is a verb of the same notation which signifieth to cast into prison Because a prison is to hold men fast prisons use to be as Castles strong built of stone or other like materials with strong dores iron barrs and grates and Jaylors to look unto them Bonds and prisons are for murtherers theeves and other malefactors Now in that professors of the true Faith had triall by bonds and imprisonment it giveth evidence that Persecutors deal with Professors of the Truth as with malefactors Hereof see more in the Whole Armor of God Treat 3. part 7. on Eph. 6. 20. § 189. 1. This may be some comfort to such as are so handled in these our dayes It is no worse with them than it was with their Lord and Master in his dayes and with other his faithfull Servants in their dayes So persecuted they the Prophets which were before you Matth. 5. 12. and so the Apostles and so other Saints age after age 2. By way of allusion professors of the Truth may learn to keep their souls free from the bonds of sin then need they not much care for mens bonds at least they shall then more comfortably lye bound with mens bonds and if they have learn'd to make every place a Temple to worship God therein even in prison they may worship God The more they are restrained in their bodies the more they may exercise their Souls in divine Meditations and contemplations 3. Considering true Saints are subject to bonds and imprisonments and thereby kept from seeking needfull and seasonable succour it is our duty to enquire after such and to afford them all the succour we can Hereof see more Chap. 13. 1. 3. § 24 26. The manner of setting down the four kinds of persecution mentioned in this 〈◊〉 thus had triall giveth us to understand that the persecutions of Professors were reall they had experience of them they had a sence and feeling of them and in that respect had tryall See § 251. If racking if scourging if bonds and imprisonments be reall persecutions then were theirs reall Such was the malice of Persecutors as they set themselves to make Professors to seel the weight of their malice This sheweth the necessity of true sound patience yea and of the perfect work thereof that it be not only true and sound but also large extending it self to all manner of persecutions yea and constant holding out to the end Hereof see more in the Whole Armor of God on Eph. 6. 15. Treat 2. part 5. § 14 15 16. c. §. 254. Of stoning Professors of the Truth Hebr. 11. 37. They were stoned they were sawn asunder were tempted were slain with the sword they wandred about in Sheep-skins and Goates-skins being destitute afflicted tormented THERE are in this verse other sorts of persecutions set down three of them such as brought Professors to seal up their Faith with their blood So as those were the sufferings of Martyrs The first of these and the sixth kind of persecution is thus expressed they were stoned The Greek verb here used is derived from a noun that signifieth a 〈◊〉 Joh. 8. 7. for they were wont to throw stones at men and thereby slay them This kind of death was of old more in use than now and more common among the Jewes than among other Nations It was a kind of death appointed by God himself to be inflicted upon notoâ—…ious malefactors Lev. 20. 2. That this kind of death may be the better conceived I will distinctly shew 1. How men were stoned 2. Why this kind of death was used For the first the manner of stoning was this A malefactor being condemned heapes of stones were prepared and brought to the place of execution where the malefactor was fast bound to a stake and then all the people took up stones and threw at him till he was dead In setting cut this kind of death It is said the people shall stone them to death Lev. 20. 2. Let all the congregation stone him Lev. 24. 14. For exemplification hereof read Iosh. 7. 24 25. For the second these Reasons may be given of this kind of death 1. That all the people might testifie their zeal and indignation against the crime so punished For in throwing stones against a malefactor they strived who should be the forwardest 2. That the blame of condemning the malefactor might not lye wholy upon the Judge For all the people executing the sentence of the Judge thereby gave approbation of it 3. That there might be a more thorow expâ—…ation of the land from that crime for which the malefactor was stoned As many mens conspiracy in sin and making themselves accessary thereto doth defile a land the more so the zeal of many in punishing a publick sin doth more clense the land Iosh. 7. 26. This kind of death inflicted by persecutors or Professors of the truth giveth evidence of two points 1. That they accounted professors of the truth as notorious malefactors or at least that they would have the people so to account them Hereof see § 253. 2. That many were brought to have their hands in the death of Martyrs For stoning was by the hands of many The people were almost ready to stone Moses Exod. 17. 4. Nay they did stone Zachariah 2 Chro. 24. 21. The multitude cryed to Pilate and said of Jesus Let him be crucified Matth. 27. 22. It was the multitude that stoned Stephen Act. 7. 57 58. So the people stoned Paul Act. 14. 19. And the multitude of them at another time were ready to have torn him in pieces Act. 21. 30 c. Experience of all ages have given too wofull proof hereof 1. The greater sort of people remain in their natural condition and cannot endure the light of truth which discovereth their darkness 2. They are of a foolish disposition ready to sway with the times and to do as their guides do though with them they run blind-fold to their destruction As silly sheep will follow one another though it be into the water where they may be all drowned so the common people will follow one another even to hell 1. Learne hereby to take heed of judging persons or matters according to the Judgment and censure of that multitude This is a caveat which God in his Law doth give Exod. 23. 2. A multitude is prone to run down-hill as all evill is 2. This may be a good Item to pray for good guides in Church and Common-wealth that thereby the common people may be brought into the right way Where guides are Idolaters or otherwise corrupt a pretence may be of taking away the life of Gods Saints by way of Justice though it be most unjustly as in the case of Zachariah and others before mentioned And likewise in the case of Naboth
1 King 21. 12 13. Or otherwise heady people may tumultuously rise against Gods servants as in Davids case 1 Sam. 30. 6. And in Christs case Iohn 8. 59. 10. 31. §. 255. Of sawing Professors asunder A Seventh kind of persecution setteth out a second sort of death in this word they were sawn asunder The Greek word may seem to be derived from a noun that signifieth a saw The word here is properly translated according to the usual succession thereof Some Authors do also use it more generally for any cutting or pulling asunder as in the story of Susanna where it is said the Angell waiteth with his sword to cut thee in two v. 59. this word is used in the Greek It is also used about cutting off the tongue and utmost parts of the eldest Sons body 2 〈◊〉 4. 7. We do not read in sacred Scriptures of any that were sawn asunder But the Jewes among other their traditions have this that the Prophet Isaiah was sawn asunder with a wooden saw in the time of King Manasseh Epiphanius in setting out Isaiah's life noteth as much so doth Hierom in the last close of the fifteenth Book of his Comment on Isaiah 57. Whether that be true of Isaiah or no most sure it is that some have after such a manner been Martyred either by sawing them asunder or by pulling the members of their body asunder This testimony of the Apostle is sufficient to assure us of the truth thereof and it giveth an instance of the cruelty of Persecutors which sheweth it self even in the death of Martyrs They think it not enough to torment them before hand for trialls sake to see if they can make them yield noâ—… after that to take away their lives but to take them away with bitter and griâ—…vous torment as sawing asunder especially with a wooden saw Thus Antiochus after he had cut out the tongues flead off the skinns pull'd asunder many parts of the body of the seven Brethren fried them in panns to death The Râ—…man Persecutors dealt as cruelly with the Martyr St. Laurence after they had scourged him and plucked off a great deal of his flesh with red hot pinchers they broyl'd him to death on a gridiron They rosted others to death on spits They boil'd others to death in scalding lead They brake the bones of others and let them lie on engines till they died other like cruell kinds of death they put others unto The ordinary kind of means whereby Papists put Martyrs to death is burning with fire which is a cruell kind of death especially as they used it for some Martyrs were houres together burning in the fire and some had limb after limb dryed up with the fire before their breath was taken away Some had barrells of pitch over their head set on fire to drop down and scald them on their head and other parts Some were hanged upon a Gibbet with a pulley thereon and a burning fire under them into which they were let down till the lower part of their feet were burnt off then drawn up and let down again till other parts were consumed and thus kept long under torment Time will not suffer to set down all their kinds of cruelty See § 245. The ground of all was their extreme hatred of truth and malice against maintainers thereof which made them cast out all bowells of pity yea it made them take a divelish delight in cruelty Herein lieth a difference betwixt cruelty that tends to death and that which is in death The former may be to make men yield but this is on malice and a meer divelish disposition 1. This giveth instance of the depth of mans corruption which makes him as a Devill incarnate worse than the most savage beasts Some Tyrants have so far exceeded in cruelty as they have hired men to invent instruments for cruell kinds of death Phalar is among the Heathen is famous or rather infamous for this Perillus at his motion made a Bull of Brass hollow within which with fire might be heated red hot and men put thereinto their crying out for that torture seemed to be as the lowing of a Bull and thereupon no pity taken of them Other like things are noted of Dionysius Rouser is and other tyrants 2. These tortures do give demonstration of the unconceivable supportance and comfort of the Divine Spirit whereby Martyrs have been enabled with patience to endure what cruelties could be inflicted on them and in the midd'st of torments meekly and sweetly to commend their Spirits into Gods hand to the worlds astonishment 3. How should this stir us up patiently to bear smaller trialls Yea not to be affrighted or discouraged with any thing that man can do but to rest upon this that that God who hath enabled his servants in former times to endure such exquisite tortures unto death will enable us to endure what he shall bring us unto Pertinent to this purpose is the advise of Christ Luke 14. 4 5. §. 256. Of the danger of Temptation on the right hand BEtwixt the second and third kind of death This is inserted were tempted which is the eighth kind of persecution Great question is made concerning this word tempted and concerning the Apostles inserting it in this place Some conceive that it was not here inserted by the Apostle but put in the margent by some that would give a sum of all the trialls here mentioned and that afterwards it was by others put into the text But thus it would imply a mixture of human inventions with sacred Scripture which is not to be admitted Others conceive the Greek word was mistaken thorough the mistake of a letter Instead whereof a vowell is here used For the Greek word with the single letter signifieth to be burnt In sense this might well stand and thus there would be four distinct kinds of death set down 1. Stoned 2. Sawen asunder 3. Burnt 4. Slain with the Sword Many of our later expositors yield to this But seeing all the Greek copies agree in the former which is were tempted I suppose it is not safe to open such a Gap to Atheists and Papists about the imperfection of the original To take it therefore as it is in the text were tempted it may be inserted as a reason why they were put to such cruell deaths even because being tempted they remained resolute and would not yield to their persecutors Thus in the next verse he inserts these words of whom the world was not worthy as the reason why Saints wandred up and down so as they did In this sense it is agreable to this phrase in the former verse They had trialls of mockings c. Or else it may be taken for long and grievous oppressions either by enemies in a strange Land or by cruell Governours in their own Countrey which by their long continuance proved great trialls and temptations even worse than death And therefore here set
advantage to the adversaries of the Gospel By a good Conscience they will be kept from giving offence to their brethren They must be sure that the mark at which they aim be good whether they stand or fly The marke in generall must be Gods glory and the Churches good for these two are inseparably linked 2. Charity is to be used in judging Professors whether they fly or dy As 〈◊〉 are not to be condemned for rashnes So nor Confessors for timorousâ—… Prophets Apostles yea and Christ himself saw a time when to escape danger and when to stand to the uttermost danger This Land hath a great benefit both by the courage of Martyrs in Queen Mâ—…ries time and also of Confessors that fled beyond the Seas in her dayes §. 260. Of Confessors wandrings THIS word wander about is taken both in a good and bad sence In a bad sence for a Sin or a Judgment For a Sin either in such as do wander or in such as cause others to wander 1. In such as wander it is a sin when men wander up and down from the charge or place where they should abide or wherein they should be firm and constant This the Apostle taxeth under this phrase Wandring about from house to house 1 Tim. 5. 13. In this respect the common course of beggars is questionles sinfull but most sinfull is their course who wander up and down to beguile such as know them not as Juglers Sorcerers and such as are called Exorcists The word here used is applyed unto them and translated vagabonds or wanderers Act. 19. 13. Like to these are Iesuits Friars Priests and other Popish vagrants who wander up and down to insnare mens souls and to make them twofold more the children of hell than themselves are Matth. 23. 15. They are like those whom the Apostle describes 2 Tim. 3. 6. 2. Wandring is a sin in such as cause men to wander unjustly thorough Tyranny oppression or persecution Of these the Lord thus saith I will send unto him wanderers that shall cause him to wander Jere. 48. 12. Lam. 4. 16. Such therefore are accursed Deut. 27. 18. Ezek. 34. 6. 3. Wandering may be counted a sin in superfluous Gentlemen who upon meeâ—… curiosity travell from place to place and that many times to Idolatrous Countreyes where they are seduced to Idolatry Wandring is taken for a judgment when it is inflicted as a punishment for sin Thus the Israelites wandâ—…ing forty years in the Wilderness was a judgment Numb 32. 13. Psal. 107. 40. It is threatned as a Judgment Psal. 59. â—…5 Wandring is taken in the better part when men in Gods cause for maintaining his truth keeping a good conscience or for avoiding Idolatry or any other evill are forced to wander Thus Abraham wandred Gen. 20. 13. And sundry Levites and others in Ieroboams time 2 Chron. 11. 13. c. In this sense is it here taken So as Believers may be wanderers for this wandring is here brought in as an effect of Saints Faith Besides the instances before noted this iâ—… exemplified in Elijah 1 King 19. 3. Yea and in David Psal. 56. 8. The grounds hereof are these 1. The envy and hatred of the world against them which will not suffer them to sit safely and securely on their own nests The men of this world are to Believers as Fowlers to fowles and Hunters to beasts So was Saul to David 1 Sam. 24. 11 14. and 26. 20. Hereunto doth the Prophet allude Ierem. 16. 16. Micah 7. 2. Lament 4. 18. 2. Saints high esteem of the truth of God and of the peace and quiet of their own conscience which they prefer before house and home kindred and Countrey They had rather wander with a quiet conscience holding the Truth than sit at ease in their own house under their own Vines and Fig-trees with a torturing conscience upon denying the Truth 3. Gods wise providence who opens a way for them to escape death yet so as their Faith is proved to be sound by this kind of tryall which is a great one and in the consequence thereof may prove worse than a present death Yea further God hereby keepeth the light of his Truth from being put out and causeth it to shine up and down in more places Act. 8. 1 5. This being the condition whereunto Believers may be brought they who have setled places of abode ought to succour such wanderers See Chap. 13. v. 2 § 12. c. This may be a motive to such as are put to this triall patiently to passit through It is no other condition than what the best Saints have been brought unto An Apostle useth this argument to bear all manner of crosses because no temptation taketh them but such as is common to man 1 Cor. 10. 13. This then must needs be a strong motive to endure this tryall because it is no other than what is common to all Saints That we may the better observe this take notice of these rules 1. Be well instructed in the nature of this world and vanity of all things under Heaven How nothing is certain and sure The fashion of this world passeth away 1 Cor. 7. 31. Why then should men seek a certain abiding in so uncertain a place 2. Get assurance of that house City and Country which is to come Assurance thereof will make us more content to be without house City and Country here in this world See v. 10. § 17. v. 13. 68. and Chap. 13. v. 14. § 138 139. 3. In thy best security and most settled estate be a Pilgrim in thy mind and disposition as Abraham and other Patriarks were See v. 13. Herewith the Apostle supports Christians 1 Cor. 10. 13. §. 261. Of wandring in Sheep-skins and Goate-skins THE first branch of the aggravation of Confessors wandring is by the kind of apparell which they wore here said to be Sheep-skins and Goate-skins The noun translated Skins derived form a verb that signifieth to flea For skins are flead off from beasts or other creatures An adjective derived from the same verbe is translated lethern Matth. 3. 4. The two Epithetes joyned with skinns thus Sheeps-skinâ—…s Goats-skinns shew what kind of skinns they were For the former is derived from a word that signifieth a Sheep and the latter from another word that signifieth a Goate We call apparell made of such skinns lethern Some apply this coarse apparell made of the wool of Sheep and haires of Goats which many Prophets and others did voluntarily weare and that on these grounds 1. To shew their contempt of the worlds vanity 2. To manifest their own content in the meanest things 3. To declare their compassion sorrow and mourning for the inâ—…quity of the times wherein they lived 4. To be distinguished thereby and known from others To these purposes it is said of Elijah that he was an hairy-man and girded with a girdle of Leather 2 King
signifieth a frame of wood wherein one piece is fastned acrosse unto the other fitted for Malefactors to be stretched thereon As we use to hang Malefactors upon a Gallows or Gibbet So the Romans were wont to nayle them to a crosse So was Christ being delivered by the Iewes to the Remans So as here the instrument of Christs death is Metonymically put for the kind of his death which was a most painfull and shamefull death yea and a cursed death too Gal. 3. 13. Here also under this word Crosse Synecdochically all Christs suffâ—…rings from his Conception to his Ascension may be comprised For this word Crosse both in sacred Scripture and also in other Authors is put for all manner of afflictions In this respect Christs whole life was a Crosse that is full of afflictions Christs crosses were either connaturall or accidentall Connaturall were such degrees of his humiliation as made him like unto man Hereof see Chap. 2. v. 17. § 169. Accidentall crosses were such as arose from externall causes Hereof See Chap. 2. v. 10. § 96. His heaviest Crosses were at the time of his death for that was the hower of his adversaries and the power of darknesse Luk. 22. 53. Those crosses may be drawn to foure heads 1. His apprehension 2. His examination 3. His condemnation 4. His execution 1. To apprehend him one of those whom he had chosen to be his disciples and an Apostle came as a guide This was foretold as an aggravation of the point Psal. 55. 12 13 14. Others that followed that Traitor came with swords and staves as to â—… thiefe Luk. 22. 52. and they bound him as a notorious Malefactor Ioh. 18. 12. 2. To examin him they hurry him from one Judge to another five severall times 〈◊〉 all which places he is egregiously abused and kept waking all night and the next day to his death 1. He is brought to Annas John 18. 13. There they smote him with a staffe or wand 2. From Annas to Caiphas Joh. 18. 28. There they spit in his face and buffet him Matth. 26. 67. 3. From Caiphas they send him to Pilat Luk. 23. 1. 4. From Pilat to Herod Luk. 23. 7. There he was ill intreated by Herod and his guard 5. From Herod to Pilat again 〈◊〉 11. There they scourged him and platted a crown of thornes on his 〈◊〉 Ioh. 19. 1 2. and smote him with their staves on the head so crowned Matth. 27. 30. 3 He is condemned 1. By the Senat of the Iewes who adjudged him worthy of death Matth 26. 66. 2. By the suffrage of the common people a Murtherer and raiser of sedition is acquitted rather then he 3. By the like suffrage it is required that he should be crucified 4. By Pilat the Judge he is condemned to the crosse meerly upon the importunity of the Iewes for the Judge professed that he found no fault in him Matth. 27. 24. 4. About his execution 1. They force him to carry his own Crosse under which by reason of his former ill usage he even fainted So as a stranger was forced to help him to beare it Compare Ioh. 19. 17. wiith Luk. 23. 26. 2. They bring him to a most noysome place Matth. 27. 33. 3. They gave him Vinegar to drink mingled with Gall. So they did againe whilst he was hanging on the Crosse Matth. 27. 34 48. 4. They disrobe him and strip him naked to all kind of weather Matth. 27. 35. 5. They nayle to the Crosse his Hands and Feet the most sensible parts of his body where store of sinnews and nerves meet together Ioh. 20. 25. 6. They caused him so nayled to hang on the Crosse till he died By the aforesaid particulars we may observe how they offended all his senses 1. His Hearing by crying Crucifie him Crucifie him 2. His Sight with scoffing and scorning gestures 3. His Smell with the noysome place of Golgotha 4. His Tast with Vinegar Gall and Myrrh 5. His Feeling with Thornes on his Head boxes and blowes on his cheekes filthy spittle on his face peircing his hands and feet with nayles cruell lashes on all his body So torne was his flesh with whipping as Pilat thought it might have satisfied the Iewes Thereupon bringing him out in that case he said Behold the Man Joh. 19. 1 5. Thus from the crown of his head to the soales of his feet there was no part not vexed not tortured Great and heavy were these crosses but his inward anguish of soul was infinitly more Hereof see Chap. 2. v. 9. § 76 And Chap. 5. v. 7. § 38 An internall curse accompanied the kind of Christs death which was upon a Crosse. By the law this kind of death was accursed Deut. 21. 23. Quest. Why this kind of death rather then any other Answ. To be a type of that curse which Christ took upon him as our surety Gal. 3. 13. The heavy weight of Christs Crosse doth 1. Much commend the transcendent love of God and of Christ to man 2. It doth aggravate the horrible nature of sin 3. It doth amplifie the invaluable price of mans redemption §. 18. Of Christs enduring the Crosse. OF the aforesaid Crosse collectively comprehending all Christs sufferings it is said that Christ endured it Of this verb See Chap. 10. v. 32. § 121. The word is sometimes used to set out a couragious standing against an hostile power Here it implyeth a so bearing the Crosse as not to be discouraged or hindred thereby in his course Among other vertues it intendeth two especially namely Patience and Constancy The verb is translated to take patiently 1 Pet. 2. 20. and the noun Patience Luk. 21. 19. It is also put for perseverance Matth. 10. 22. Act. 17. 14. Rom. 2. 7. Thus Christ most patiently endured 〈◊〉 Crosse and constantly abode under it Christs Patience had respect to God 〈◊〉 and his enemies the instruments of his troubles 1. In relation to God Christ did 1. Obediently submit himself to Gods will This was the ground of all Phil. 2. 8. In nothing did he thwart the same nor failed in fulfilling any part thereof Heb. 5. 8. 2. Contentedly he endured what was the good pleasure of his Father to lay upon him though otherwise through the great extremity of agony he could have wished that it might have passed over Matth. 26. 39. 3. He willingly endured all 4. With much humility he submitted himself He humbled himself Phil 2. 8. 5. Confidently he depended on God in his greatest extremitie This title My Father and the ingemination of this phrase My God My God shew as much Matth. 26. 39. and 27. 46. He neither doubted of his Fathers favour nor despaired of his succour 2. In relation to himself Christ most meekly and mildly endured the Crosse without any inward fretting and vexing his Spirit Indeed his Soul was troubled and very heavy but that was by some unexpressible burthen that pressed upon his Soul not by perplexing his Soul
and 16. 11. and Hezekiah 2 King 20. 19. and sundry others Simple and absolute 〈◊〉 is to be yielded to God This is the rather to be done because all the comfort and fruit that we can exâ—… from Gods correction ariseth from our subjection thereunto See more hereof 1. 7. § 44. This subjection unto God is much enforced by this comparative interrogative shall we not much rather So as God is more to be respected in his dealing with 〈◊〉 then man in his In reference hereunto saith the Lord of Miriam If her Father 〈◊〉 but spit in her face should she not be ashamed seven dayes Nâ—…mb 12. 14. And 〈◊〉 his Sons If one man sin against another the Iudge shall judge him but if a 〈◊〉 sin against the Lord who shall intreat for him 1 Sam. 2. 25. So Iob 34. 18 19. Mâ—…l 1. 8. Luk. 12. 4 5. Acts 4. 19. 5. 29. There is an infinite difference betwixt God and man and that in every thing wherein man may seem to have any excellency The highest soveraignty and supremest power that any earthly Monarch hath is but servitude and villanage to Gods The wisdom of the most prudent is but foolishnesse to Gods The power of the strongest men is but weaknesse to Gods So in other things How base is their disposition who to sooth men sin against God as flattering subjects men-pleasing Servants servile Children and other such like Let our care be frequently and seriously to meditate on the difference betwixt God and man that we may know how to prefer the more excellent Let all such as on conscience or in policy testifie respect to superiours on earth 〈◊〉 occasion to raise up their hearts to God and say Shall I not much more testiâ—… all dutiful respect to my Lord my Husband my Father in Heaven §. 53. Of Life the effect of Gods Correction TO enforce the aforesaid subjection to God the Apostle addeth this blessed effect thereof and live If we be in subjection to the Father of spirits we shall live Hereby he means such a spiritual life as will bring us to eternal life In this respect saith the wise man he is in the way of life that keepeth instruction c. Prov. 10. 17. Eliâ—…u noteth this to be a means of delivering a man from going down to the pit Iob 33. 24. Yea it is said of earthly Parents correction thou shalt deliver his soul from hell Prov. 23. 14. A due consideration of the distinct kindes of life will clearly demonstrate the equity thereof 1. By afflictions men are restrained from such distempers as would shorten their dayes Yea and from capital crimes which cause many to be cut off by the Magistrates Sword This is one reason why Childrens obedience to Parents is said to prolong their dayes Exod. 20. 12. To this purpose may fitly be applyed that which the Psalmist saith Psal. 94. 12 13. 2. By afflictions many who before they were afflicted ran on headlong in the wayes of death and destruction are pulled out of those wayes and brought to walk in the wayes of life Psal. 119. 67. 2 Chron. 33. 12. Luk. 15. 17. 3. By afflictions here eternal death is in many prevented 1 Cor. 11. 32. and eternal life assured 2 Cor. 4. 17. This discovereth the woful plight of such as are suffered to spend all their dayes in ease liberty pleasure wealth honour and what else their corrupt hearts can desire and are not afflicted as other men They are like those who have mortall and incurable diseases insensibly breeding upon them and no means to prevent or redresse them This very fruit of afflictions life is enough to move us humbly contentedly and patiently to subject our selves to Gods visitation The life here intended will make full satisfaction for all What will not men endure for life temporal life makes men willing to take any thing prescribed by Physitians or to endure any thing done by Chirurgions Iob 2. 4. But it is a spiritual and eternal life which God aims at in correcting his and it is the fruit that will follow thereupon §. 54. Of mans doing good but a few dayes Heb. 12. 10. For they verily for a few dayes chastened us after their own pleasure but he for our profit that we might be partakers of his holinesse THis verse is added as a reason further to enforce subjection to Gods chastisement The causal particle for intends as much The reason is taken from other differences betwixt earthly Fathers and our heavenly Father To make it the more heeded he inserteth this note of observation verilâ—… whereof see chap. v. § The first difference here set down is in reference to the time thus expressed for a few dayes 1. This circumstance of time may be referred to the minority of Children or the time of their Child-hood or at the uttermost to the time of their mortal life on earth Of expressing that time under the title of dayes see chap. v. § In the former respect it compriseth but the fourth part of an old mans life twenty years at the most and in that respect but a few dayes Very few Children are kept in awe by their Parents correction so long Well therefore doth he insert this clause for a few dayes 2. The time here may have reference to the Parents life or abode with his Children which oft falleth out to be but a short time For many Parents are taken away in their Childrens minority and among these some sooner some later Thus they can keep them in awe but a few dayes 3. It may also be referred to the whole life of a Child For the life of a man is usually set out by dayes by reason of the short continuance of life Psal. 90. 9. Yea it is set out by few dayes Gen. 47. 9. Thus taken it may have respect to the end which most Parents aim at in correcting their Children which is that in this life they may carry themselves civilly and honestly and that they may restrain them from riot and excesse in this world But Gods end is to keep his from everlasting destruction 1 Cor. 11. 32. and to bring them to eternal glory 2 Cor. 7. 14. This in general sheweth that the good which man doth to man is but for a while Thus much is implied of an Heire that is under Tutors and Governourâ—… until the time appointed of the Father Gal. 4. 2. Manasseh had his Father to tutor him but till he was twelve year old he might have done better if he had enjoyed him longer 2 King 21. 1. The good which Kings do for people is but for a few dayes for they may of good prove naught or else they may in their prime be taken away The like may be said of good Ministers Husbands Masters and others Men in this world are subject to many changes 1. Their minde may soon alter Ier. 34. 10 11. 2. They may lose their ability to do good Ezek. 3.
to death in the valley of Achor which was without the Camp Iosh. 7. 24. So Naboth 1 King 21. 13. So Stephan Acts 7. 58. As for Christ the Evangelist expresly notes that they brought him unto a place called Golgotha which is being interpreted the place of a skull Matth. 27. 53. Mark 15. 22. But though those malicious Jews did what they did in spite yet God so over-ruled their practices as he thereby brought his own Councel to passe as it is said of the Jews crucifying Him being delivered by the determinate Councel and fore-knowledge of God ye have taken anâ—… by wicked hands have crucified and slain Acts 2. 23. And as here in this Text is implied an especial type concerning him was fulfilled Thus we see how God can turn the malicious and mischievous plots and practices of Satan and his Instruments to the accomplishment of his own blessed will This gives us good ground to support our spirits against secret plots and open practices of the enemies of God and his Church and to rest upon the Divine Providence and believe that God hath a work to be effected even by them for his own glory and Churches good This suffering of Christ without the Gate was in the worlds eye a matter of ignominy and reproach which is evident by the Apostles explication thereof in this phrase Bearing his reproach ver 13. Hereby is verified that which the Apostle hath affirmed concerning Christ That he éndured the Crosse despising the shame Chap. 12. 2. Of the shame whereunto Christ was put See Ch. 6. v. 6. § 42. §. 130. Of the Resolution of Heb. 13. 10 11 12. 10. We have an Altar whereof they have no right to eat which serve the Tabernacle 11. For the bodies of those beasts whose bloud is brought into the Sanctuary by the High-priest for sin are burnt without the Camp 12. Wherefore Iesus also that he might sanctifie the people with his own bloâ—…d suffered without the gate THe Summe of these verses is A Declaration of the Damage which ariseth from addicting ones self to legal Rites The Damage is a depriving himself of that benefit which comes from Christ. This is 1. Propounded vers 10. 2. Illustrated vers 11 12. Of the Proposition there are two parts 1. A Declaration of the Point 2. A Description of the Persons here concerned The Point holds two things 1. The kinde of benefit in this Metaphor Altar 2. The means of partaking thereof in this other Metaphor eat The Persons are of two sorts 1. Such as partake of the benefit in this phrase We have 2. Such as misse of it In setting down the latter is noted 1. The cause of their missing of the benefit They serve the Tabernacle 2. A consequence thence arising They have no right The Illustration is by applying the truth to a type Hereof are two parts 1. The Type v. 11. 2. The Truth v. 12. The Type was the manner of burning certain Sacrifices Hereof are two parts 1. A Description of those Sacrifices 2. The place where they were burnt They are described 1. By the kinde Bodies of Beasts 2. By the use of them Hereabout are expressed 1. That part of them that was brought Bloud 2. The person by whom it was brought The Highpriest 3. The place into which it was brought The Sanctuary 4. The end why for sin The second part of the Illustration is the truth of the fore-said Type Whereof observe 1. The Inference in this word Wherefore 2. The Substance Of it there are two parts 1. The Person Iesus 2. His Suffering This is set out 1. By the place where he suffered without the Gate 2. By the end why he suffered That he might sanctifie This is set out 1. By the Subject whom he sanctified The people 2. By the means wherewith he sanctified bloud This is amplified by the kinde of bloud his own §. 131. Of the Observations raised out of Heb. 13. 10 11 12. I. CHrist is an Altar He is here set down under that Metaphor See § 122. II. Christ properly belongs to Christians They are they of whom the Apostle thus saith We have See § 122. III. Partakers of Christ believe on him This is to eat of the Altar here meant See § 123. IV. Men may deprive themselves of all right to Christ. This negative clause Have no right to eat intends as much See § 123. V. Maintainers of legal Rites have no right to Christ. Under this phrase Which serve the Tabernacle maintainers of legal Rites are meant See § 123. VI. Types are proofs of truth This causal particle FOR gives proof hereof See § 124. VII Bruit beasts were sanctified under the Law The bodies of the beasts here mentioned were sanctified VIII Bloud was a means of expiation Therefore was bloud carried into the Sanctuary on the day of expiation IX The means of expiation was presented in the place of Gods presence This was the Sanctuary X. The Highpriest was the Minister of expiation He carried in the bloud XI Expiation was made to take away sin This phrase for sin implieth thus much XII Sacrifices for expiation were burnt without the place of mens habitation This is without the Camp These six last Observations are couched under the legal Rites set down v. 11. XIII Christ purposely did and endured all to fulfill what was prefigured Thus much is intended under this particle of inference Wherefore See § 128. XIV Iesus was the substance of the legal shadows An expresse instance is here given thereof See § 129. XV. Iesus is he that sanctifieth This work is here attributed to him See § 129. XVI They are a peculiar people whom Christ doth sanctifie This word people sets out such See § 129. XVII Mens sanctification was an end of Christs suffering For so it is said He suffered that he might sanctifie See § 129. XVIII Bloud is the means of sanctifying See § 129. XIX Christ offered his own bloud These two last Doctrins are comprized under this phrase His own bloud See § 129. XX. Christs was a suffering death This word suffered intends as much See § 129. XXI Christs was a reproachfull death It was without the City where malefactors were put to death See § 129. XXII God turned mens mischievous plots to the fulfilling of what he had prefigured Christ was by the malice of his adversaries put to death without the City but thereby the type of burning the beast without the Camp was fulfilled See § 129. §. 132. Of imitating Christ. Verse 13. Let us go forth therefore unto him without the camp bearing his reproach FRom Christs accomplishing the forementioned type by suffering without the gate the Apostle raiseth a tropologicall use concerning Christians imitating Christ therein This is manifested two waies 1. By this illative Conjunction therefore Because Christ did so Christians must do the like 2. By following that metaphor of going out of the camp This particular giveth instance that
the God of peace we may be children of peace Matth. 5. 9. §. 164. Of Gods raising his Sonne from dead THe person on whom the Apostle calleth is further described by an act of his power in raising his Sonne from the dead This phrase He brought again is the interpretation of one Greek compound Verb. The simple Verb signifieth to bring The compound to bring again Our English doth fitly and fully answer the Greek The enemies of Christ brought him to death but God his Father brought him again from death This phrase sets forth the resurrection of Christ. It is frequently attributed to God his Father as Act. 2. 32. 4. 10. 5. 30. 10. 40. 13. 30. Indeed this act is oft attributed to Christ himself In reference thereunto thus saith Christ Destroy this Temple and in three daies I will raise it up Joh. 2. 19. And again I lay down my life that I may take it again I have power to lay it down and I have power to take it again Joh. 10. 17 18. Answ. The very same act may be applied to the Father and the Son for they are both one Joh. 10. 30. in regard of the Divine nature What things soever the Father doth these also doth the Sonne likewise As the Father raiseth up the dead and quickneth them even so the Sonne quickneth whom he will John 5. 〈◊〉 〈◊〉 This point of the resurrection of Christ is a great mystery the ground of our resurrection and thereupon typified and prophesied of before Christ was incarnate foretold by Christ himself in the daies of his flesh distinctly recorded with sundry evidences thereof and much published after it was accomplished 1. Many were the Types thereof as 1. Adams waking out of a dead sleep God causeth a deep sleep to fall upon Adam and took one of his ribs and made a woman Gen. 2. 21 22. and then the man awoke Thus by Christs death was the Church made a fit Spouse for him and then was he raised 2. Isaacs delivery from being sacrificed Gen. 22. 12. Heb. 11. 19. 3. Israels passing through the red sea Exod. 14. 29. 4. Aarons dead rod which bâ—…dded and brought forth buds and bloomed blossoms and yielded Almons Num. 17. 8. 5. The bird that was dipt in blood and let go Lev. 14. 51 53. and the scape-goat Lev. 16. 21. 6. The translation of Enoch Gen. 5. 24. and rapture of Eliah 2 King 2. 11. 7. The raising of the son of the widow of Zarephath 1 King 17. 22. and of the Shunamite 2 King 4. 35. 8. The restoring of dry bones to living men Ezek. 37. 10. 9. The building of the second Temple Ezr. 6. 14. 10. Ionah his coming out of the Whales belly Ion. 2. 10. Matth. 12. 40. 2. There were also sundry Prophesies of Christs resurrection as these He shall prolong his daies He shall see of the travell of his soul He shall justifie many Isa. 53. 10 11. This phrase This day have I begotten thee Psal. 2. 7. is applied to Christs resurrection Acts 13. 33. So is this Thou wilt not leave my soul in hell Psal. 16. 10. Act. 2. 31. and this The sure mercies of David Isa. 55. 3. Act. 13. 34. 3. Christ foretold his resurrection not only in dark terms as Ioh. 2. 19. but also plainly Matth. 12. 40 41. 16. 21. 17. 23. 4. The distinct narration of Christs resurrection is set down by all the Evangelists with sundry circumstances thereabouts 5. There were many eye witnesses thereof as Angels Luke 24. 4. Women Matth. 28. 5. All sorts of men Foes Matth. 28. 11. Friends Ioh. 20. 19. He was seen of about five hundred brethren at once 1 Cor. 15. 6. Those bodies of the Saints which came out of the graves after his resurrection were also witnesses thereof Matth. 27. 52 53. 6. Christs resurrection was a principall point that the Apostles Sermons published in planting Churches Act. 2. 24. 7. This is one of the Articles of the Christian faith expresly set down in all Christian Creeds and beleeved by every true Christian. 1. God brought again his Sonne from the dead to manifest the brightness of his glory Christs passion was as a cloud that overshadowed his Divine glory That it might not be thought that his glory was either extinguished or eclipsed but only hid for a time it began to shine forth at his resurrection for he was declared to be the Sonne of God with power by the resurrection from the dead Rom. 1. 4. 2. He did it to declare that full conquest which his Sonne had over all his enemies The last enemy was death so as his rising from death was a full demonstration of his full conquest In this respect the Apostle saith that he was raised again for our justification Rom. 4. 25. The Apostle having cleared the point of the resurrection of Christ from the dead maketh this holy exaltation against death it self O death where is thy sting O grave where is thy victory 1 Corinth 15. 55. 3. Christ was raised from the dead to make way for the finishing of the work of his Priesthood which was by ascending into heaven and there making continuall intercession for us Rom. 8. 34. This he could not have done if he had not been brought again from the dead 4. Christ was raised to give assurance of our resurrection both former and later Our former resurrection is our regeneration concerning which it is said that God hath begotten us again unto a lively hope by the resurrection of Iesus Christ from the dead 1 Pet. 1. 3. Our later resurrection shall be of our bodies for Christ rose as an Head to make way for the resurrection of all his members Hereupon saith the Apostle Christ is risen from the dead and become the first-fruits of them that sleep 1 Cor. 15. 20. 1. This gives an instance of the greatness of Gods power which the Apostle thus to the life expresseth The exceeding greatness of his power to us-ward who believe according to the working of his mighty power which he wrought in Christ when he raised him from the dead Eph. 1. 19 20. Where the Apostle maketh mention of Christs resurrection he ordinarily addeth a word of power thereunto as Rom. 1. 4. 6. 4. 2 Cor. 13. 4. Experience declareth the raising from death to be a work of Almighty power For what are armies of men or beasts to death If death seize on them what are they Death so brings down the lion as the fearfull hare may pull him by the beard Where death hath seized on any we say there is no hope of life yet this instance sheweth the contrary The devil is said to have the power of death Hebr. 2. 14. The devil therefore and all the power of hell are manifested to be vanquished by Christs resurrection Of all evidences of Gods power meditate on this because of the greatness clearness and manifold fruits
good Shepherd §. 168. Of Christ the great Shepherd THe foresaid Shepherd is here styled Great yea with an emphasis That great Shepherd There is in Greek a double article one prefixed before the word Shepherd The other before the epithete great thus that Shepherd that great one Christ may well be styled that great Shepherd in sundry respects 1. In regard of the dignity of his person for he was God-man 2. In regard of his superiority he was the Lord of all 3. In regard of his power which is an Almighty power He is able to do whatsoever may be expected from a Shepherd 4. In regard of his goodnesse As he is infinitely good in himself so the fruits and effects of his goodnesse are very great such as bring his sheep to eternall happinesse 5. In regard of the great price wherewith he purchased his sheep here styled the blood of the everlasting Covenant This Epithete is here added to distinguish him from other Shepherds For in Scripture both Magistrates and Ministers are styled Shepherds But none ever were such as Christ is He only is the great Shepherd In this respect he is also styled the chief Shepherd 1 Pet. 5. 4. As he is called the great High-priest Heb. 4. 14. to distinguish him from other High-Priests See Chap. 2. v. 17. § 173. so here a great Shepherd to distinguish him from all other Shepherds and to move us every way to esteem him above others and to preferre him before others All other Shepherds are under this great Shepherd and to give an account to him and to depend on him §. 169. Of the Sheep of Christ. TO shew that Christ is a Shepherd not at random for any sheep but that he hath a peculiar flock belonging unto him he is thus set out That great Shepherd of the sheep In this respect where Christ calleth upon Peter to feed those that were committed to his charge he useth three times this appropriating relative MY Feed my lambs feed my sheep feed my sheep John 21. 15 16 17. So as this great Shepherd hath a peculiar flock according to that which he saith of the relation betwixt him and these sheep There shall be one fold or flock and one Shepherd Joh. 10. 16. The flock of sheep that belongeth unto Christ are of such as the Father hath elected the Sonne redeemed and the holy Ghost in some measure sanctified The Greek word seemeth to be derived from a Verb that signifieth to go on and may fitly be applied to Saints progresse These are called sheep in a double respect 1. In regard of their reference to Christ. It was shewed § 166. that Christ was a Shepherd Now these are they over whom Christ as a Shepherd sets himself and of whom as of a peculiar flock of sheep he taketh speciall care 2. In regard of that fit resemblance that is betwixt them and sheep and that in sundry excellent qualities As 1. Meekness Sheep are of all creatures the most meek They are freest from rancor and revenge Clap them on the back set them on by all means you can yet you cannot move them to fly in the face of a man or to bite him no not to snarl against him These are doggish properties Such as have the Spirit of Christ in them have a meek spirit It is said of Christ He was oppressed and he was afflicted yet he opened not his mouth Isa. 53. 7. Such is the disposition of the members of Christ. 2. Harmlesness Of all creatures they are the least harmfull Though they suffer much they do no wrong 3. Patience As sheep are dumb before the shearers Isa. 53. 7. yea before their slaughterers So are holy Martyrs 4. Dependance Sheep do altogether depend upon their Shepherds care Thus Beleevers cast themselves upon Christ upon his protection and provision 5. Obedeence Sheep follow their Shepherd Ioh. 10. 4. They flock together or go this way and that way according to the whisle or other direction of the Shepherd So do Christs sheep Ioh. 10. 16. 6. Contentedness They will feed upon any pasture Yea even upon the fallow ground Thus are Beleevers content with any state wherein the Lord shall set them 7. Cleanliness They are not like swine that delight to wallow in the mire but if by occasion they fall thereinto they will as soon as they can get out of it Herein lies a difference betwixt a naturall man and one that is truly regenerate The former wilfully runneth into sinfull mire and with delight walloweth therein The later may by temptation fall into such filth but through shame he will quickly recover himself and seek to be cleansed 8. Sociableness Sheep love to flock together and to feed together So Saints love the society one of another 9. Profitableness They are in every thing profitable Their wool and skin for clothing their milk and flesh for food their guts for strings their dung for manuring ground They are profitable being alive and profitable after death By these properties we may make triall of our selves whether we be the sheep of Christ or no. It becomes us therefore duly to apply them to our selves Hereby also proof is given of the benefit that Saints bring to those among whom they live which may easily be gathered from the forementioned properties They ought therefore to be had in high account §. 170. Of the blood of the everlasting Covenant BY way of amplification the Apostle addeth this clause Through the blood of the everlasting Covenant There were three distinct points before noted in this verse 1. A description of God The God of peace 2. The resurrection of Christ. 3. The office of Christ to be a Shepherd of the sheep To each of these may the foresaid amplification have reference For 1. The Lord is the God of peace through the blood of the everlasting Covenant 2. God brought again from the dead the Lord Jesus because by his blood he had sealed and ratified the everlasting Covenant 3. By vertue of the everlasting Covenant sealed by the blood of Christ Christ became the great Shepherd of the sheep Of a Covenant in generall See Chap. 7. vers 22. § 94. Chap. 8. vers 8. § 39 c. The Covenant here meant must needs be the new Covenant of grace because this epithete everlasting is attributed thereunto Of the difference betwixt the old and new Covenant of grace See Chap. 8. v. 8. § 52. This new Covenant was made with Christ as the Head of the mysticall body It was in and by him established and ratified and thereupon it is here added as the ground of the three forementioned points The word here translated everlasting is in Greek the same that is translated eternall Chap. 5. v. 9. § 51. It implieth a continuance without date It is here attributed to the new Covenant 1. To put a difference betwixt it and the old Covenant which had a date and was in time abrogated
hate the truth most 11. 247 Persecutors cruelty far exceedeth beasts 11. 271 Perseverance without intermission or revolt 3. 68 Motives to perseverance 3. 69 Meanes of persevering 3. 70 Grounds of persevering 3. 134 See Apostacy Objections answered 3. 135 Perseverance grounded on Christs Priesthood 4. 86 Persevere in charity 6. 72. 11. 23 127 Persevere in obedience 11. 42 Persevere in faith 1. 64. Person in trinity 1. 21 Persons of Father and Son distinct 1. 52 Perswaded well 6. 56 Pilgrims Saints are 11. 68 Pleaces fit for divine service 9. 4 Plerophory of Hope 6. 20 Plerophory of Faith 10. 64 Pleased God was by Enoch 11. 19 Pleased how God is 11. 21 Pleasures lawfull but dangerous 11. 139 Pleasures how to be used 11. 139 Pleasures momentany 11. 140 Popes usurped power 2. 70 Popes usurpation above Kings 7. 33 Popish See Papist Popish Priests needlesse 7. 99 and 8. 10 Popish Churches treasure 7. 103 Posterity to be cared for at death 11. 112 Postscripts not Canonicall 13. 198 Power of mans will 4. 63 Power of Christs word 1. 25 Not hindered by unbeleef 3. 100 Powers Angels 1. 84 Power of God a prop to faith 11. 97 Practice the end of knowledge 10. 52 Prayer Principles about it 6. 18 Prayers frequent and fervent by Christ 5. 34 37 Prayer in distresse 5. 39 Prayer supported by faith in Gods power 5. 40 Prayer of Christ heard 5. 43 Prayers sometimes to be more fervent 13. 158 Prayers to be added to other meanes 13. 171 Prayers why sometimes not heard 12. 96 Praise a sacrifice 13. 142 Praise to be added to prayer 13. 177 Preachers must preach to themselves 4. 3 Preaching a meanes of salvation 2. 2â—… Precepts of God according to Law 7. 38 Predestination different from divine generation 5 54 Predecessors See Fathers Prejudiciall opinions to be prevented 6. 53 Preparation for Gods service 9. 36 Prepare meanes 11. 29 Prepared heaven is 11. 79 Preserve God can from common judgements 11. 162 Presumption from diffidence 3. 96 Presumption causeth destruction 11. 170 Prevent Apostacy 3. 122 Priest Christ is in both natures 2. 172. and 9. 78 Priests from among men 5. 2 3 4. See High Priest Priests for men 5. 4 Priest in things of God 5. 5 6 Priests offered for themselves and others 5. 14 Priest true typicall metaphoricall 2. 172 Priest Christ is 2. 172. Such an one as he never was 7. 108 Christ a Priest for ever 5. 29 Priests taken from among men ordained for men 5. 2 3 4 Priests in things to God 5. 5 6 Priests before the Law the first born were 7. 63 Priests subject to death 7. 97 Priests none succeed Christ 7. 99 Priests stand ministring 10. 33 Priest-hood necessary 2. 179 and 7. 63 Priest-hood of Christ everlasting 7. 26 Priest-hood of Christ sufficient 1. 26 Most excellent 2. 174 Priest-hood of Christ brings many benefits 2. 175 Priest-hood of Christ the ground of perseverance 4. 86 Priest-hood of Christ hath many profound mysteries 5. 57 Priest-hood of Melchisedec greater then Levies See Melchisedec 7. 42 Priest-hood of Levi imperfect 7 61 Priest-hood of Christ doth that which others cannot It maketh perfect 7. 87. Priest-hood of Christ a weighty point 7. 91 Priest hood of Christ unchangeable 7. 99 Priest-hood of Christ spirituall and coelestiall 8. 2 Priest-hood of Christ not on earth 8. 10 11 Principalities Angels 1. 84 Principles undeniable 7. 46 Privat exhortations 3. 144 Profanesse an heynous sin 12. 90 Profession of faith 3. 27 Profession of good purposes may be made 6. 24 Profession to be made of hope 10. 73 Profession of ones condition 11. 70. Professors may fall away 3. 131 and 10. 148 Professors provoke God 3. 162 Professors of the truth tortured 11. 245 Professors may fly from persecution 11. 259 Professors and Confessors distinguished 11. 259 Proficiency answerable to meanes 5. 60 Proof added to proof 1. 63 Prophets ordinary extraordinary 1. 12 Christ a Prophet 1. 14 2 22 24 111 112 A Prophet Christ was for God and Man 2. 114 Prophets Gods mouth 4. 25 Prophets faith 11. 225 Propitiation 8. 75 Promise prime Christ is 11. 275 Promises may be forfeited 3. 118 and 4. 7 8 Promises of rest 4 6 Promises of future things as of present 4. 24. and 8. 33 Promises of God accomplished in some 4. 37 and 7. 75 Promise for things promised 6. 87 Promises to Abraham 6. 94. Promises to Abraham comprise Christ 6. 95 Promises the ground of faith and patience 6. 96 Promises a priviledge 7. 44 Promises better 8 25 Promises the ground of Gods Covenant 8. 26 Promises absolute 8. 77 Promses enlarged to beleevers 11. 57. Promises embraced 11. 66 Promises appropriated to Isaack 11. 88 Promises how obtained 11. 229 Promised land 11. 43 Promises of men submitted to Gods will 13. 187 Prone man is to sin 3. 122 Providence 1. 24 c. Providence of God is manifold 3. 93 Providence of God extended to incredelous 3. 97 Provoke God who do 3. 162 Provoke others to duty 10. 75 Prudence and faith in preventing danger 11. 158 Psalmes all penned by David 4. 44 Psalmes of divine authority 4. 44 Punish on good ground 10. 10â—… Punishment of sin a just reward 2. 15 16 17. and 10. 108 109 Punishment on others our warning 3. 89 See Judgement Purifying water 9. 7â—… Purity of Christ 4. 91. and 7. 109. and 9 80 Pure heart 10. 64 Purgatory 8. 50 Purging vertue of Christ â—… 27. and 9. â—…2 Purposes good may be professed 6. 24 Purposes of men to be subjected to Gods will 6. 27 Purpose how accepted 11. 84 Q QUoting Sccripture without naming the particular place â—…2 50 52 R RAce Metaphoricall 12. 8 Race set before us 1â—… 10 Rahabs name faith and effects thereof 11 181 182 c. Rahab preserved 11. 184 Ransome Christs death was 9. 79 89 Rashnesse to be avoided 11. 141 Reconciliation made by Christ 2. 180 Reconciliation appropriated to Gods people 2. 181 Recovery how prayed for 11. 233 Red Cow what it tipyfied 9. 70 Red Sea passed through by the Israelites 11. 165 Red Sea a like figure to Baptism 11. 171 172 Redemption what it is 9. 62 Redemption not universall 2. 81 Redemtion perfected by Christ on earth 9. 61 Redemption more excellent then creation 9. 63 Redemption by Christ perfect 9. 65 Redemption of transgressions 9. 89 Repemption of such as lived before Christ § 90 Reformation in time of the Gospel 9. 50 Resuge Gods promise is 6. 146 Regeneration different from divine regeneration 1. 56 Regeneration the signes and causes thereof 12. 105 Registring Predecessors sins 3. 90 Reâ—…erations argueth imperfection 7. 112 Rejoyce See joy Rejecting what it intends 6. 48 Relation betwixt God the Father and Son 1. 22 Religion every one can not save 10. 57 Reliques unwarrantable 11. 122 Remember what and how God doth 6. 63 65 Remember sin how God doth not 8. 76 and 10. 47 Remember encouragements 12. 30 Repent how
is aggravated by a kinde of bondage whereinto it brings them For the fear of death is like a scourge which keeps them that are under it in bondage so as they dare not speak nor stir nor attempt any thing for their freedom They who are in such a manner under the lash as we speak are in a miserable bondage The word translated bondage is a relative it hath reference to a superiour power which keeps one in awe The Nown whence it ariseth signifieth a Servant Servant according to the Master to whom he hath relation implieth a dignity or a slavery A Servant of God Tit. 1. 1. of the Lord Luk. 1. 38. of Iesus Christ Rom. 1. 1. are honourable Titles But a Servant of sin Rom. 6. 20. a Servant of corruption 2 Pet. 2. 19. and of the devil Eph. 2. 3. are base and servile Titles So the verb to serve is taken in a good and in a bad sense as to serve the Law of God and the Law of sin Rom. 7. 25. But the word here translated bondage being five times used in the New Testament is alwaies taken in a bad or base respect as here and Rom. 8. 15. 21. Gal. 4. 24. 5. 1. The bondage here meant is spirituall under sin and Satan It compriseth under it a miserable anxiety and perplexity of minde upon a continual expectation of death and damnation The word translated subject intendeth such an one as is bound or fast tied to a thing The verb whence it is derived is translated entangled Gal. 5. 1. Here is implied such a subjection as a man cannot free himself from it It is translated guilt Mar. 14 64. 1 Cor. 11. 27. Iam. 2. 10. He that is guilty of a penalty is bound to undergo it To the same purpose this very word is five times translated in danger of as Mat. 5. 21 22. Mar. 3. 29. Such danger is intended as he that is in it cannot free himself from it Like that wherein Ioseph was being cast into a pit Gen. 37. 24. and wherein Ieremy was in the dungeon Ier. 38. 6. §. 151. Of the continuance of a mans bondage all his life THe aforesaid thraldome is aggravated by the continuance thereof expressed in this phrase all their life time There is a special graecism which intendeth a continuance of the aforesaid fear and bandage even so long as a man liveth and that without intermission Qu. How can any be said to be delivered from that to which they are subject or fast tied uâ—…to all their life time Ans. This continuance all their life time is to be taken 1 Of the time wherein men lived before they were delivered even all the time of their life wherein they were in bondage 2 Of such as never were nor ever shall be delivered 3. Of the time of the bondage here intended It is not for a set determined time as an apprentiship but of a time without date as of a bondslave This continued subjection to bondage doth further set out the miserable condition of natural men who are in perpetual bondage The Apostle setteth it forâ—… under a fit type which was Agar who under a type representeth the mother 〈◊〉 all born after the flesh Of her it is said She gendreth unto bondage and again She and her children are in bondage Gal. 4. 24 25. Well weigh the Masters under which such are in bondage and it will evidently appear how woful a plight they are in 1 They are servants of sin whose wages is death Rom. 6. 17 23. 2 They are of their Father the devil and the lusts of their Father they do He was â—… murderer from the beginning Ioh. 8. 44. 3 They are in bondage under the Law Gal 4. 3. and that in regard of the rigâ—… thereof Iam. 2. 10. and of the curse thereof Gal. 3. 10. 4 They are children of wrath Eph. 2. 3. even of Gods wrath which is an insupportable burthen 5 They shall come forth to the Resurrection of condemnation Iob. 5. 29. This is it that will make them put themselves in the dens and in the rocks of the mountains c. Rev. 6. 15 16. A due consideration of a natural mans bondage is of great force to beat down all high conceits that he may have of himself What if he be as great a Conquerour as Alexander was as highly promoted as Haman as deep a Polititian â—… Achitophel as rich as Dives as mighty as Goliah as comely as Absalom yâ—… so long as he remains in his naturall condition he is a very base slave God as a jâ—… and severe Judge will exact the uttermost of him which because he performeth not his wrath will lie heavy upon him The Law will be as a bond or obligation against him the devil ready to arrest him and cast him into the prison of hell Every thing that the natural man enjoyeth makes his bondage the worse the ambitioâ—… man is made the greater slave by his honours the rich man by his wealth the roluptuous man by his pleasure the Polititian by his wit So others by other things §. 152. Of deliverance from spirituall bondage FRom the foresaid evils fear of death and bondage deliverance is procured by the Lord Jesus The Verb translated deliver is a Compound The simple Verb signifieth 〈◊〉 change 1 Cor. 23. 51. Gal. 4. 20 The Compound signifieth to change from namely from one state or condition to another They who having been in bondage are delivered are changed from one state to another from a miserable condition to â—… happy Three times is this Compound word used in the New Testament and in every of them it intendeth such a change or deliverance as here and Luk. 12. 58. Act 19. 1 2. This deliverance presupposeth a former miserable condition Men are not sail to be delivered from a good and happy condition They are willing to continue and abide therein But from a bad and miserable condition to be delivered is acceptable to any one As when the Israelites were delivered from the Egyptianâ—… Exod. 18. 10. and men from their spirituall enemies Luk. 1. 74. Such a deliverance is that which the Apostle here speaketh of a deliverance from the worst bondage that any can fall into Where the Apostle in reference to this bondage thus complaineth O wretched man that I am who shall deliver me from the body of this death He himself gives this satisfaction I thank God through Iesus Christ our Lord Râ—… 7. 24 25. That for which he thanks God is that Christ had delivered him from the foresaid bondage which he further confirmeth in these words There is now no câ—…demnation to them that are in Christ Iesus Rom. 8. 1. That redemption which is frequently attributed to Christ intendeth this deliverance The word which most usually setteth out that redemption is derived from â—… Verb which signifieth to loose or unbinde one Now there is a double bond whereby men may