she might be meet for him And the Lord Christ taking this Bride unto himself by the conquest he hath made of her must by Sanctification make them meet for this Relation with himself And therefore he doth it Ephes. 5.25 26. Christ loved the Church and gave himself for it that he might sanctifie and cleanse it with the washing of water by the word v. 27. that he might present it unto himself a glorious Church not having spot or wrinkle or any such things but that it should be holy and without blemish This it became him to do this was the End why he did it he sanctifieth his Church that he may present it a meet Bride or Spouse unto himself The like may be said of all other Relations wherein the Lord Christ stands unto his people there is no one of them but makes their sanctification absolutely necessary On the part of the Children themselves for unless they are Regenerate or born again wherein the foundation of their sanctification is laid they can by no means enter into the Kingdom of God It is this that makes them meet for the inheritance of the Saints in light As without it they are not meet for their Duty so are they not capable of their Reward Yea Heaven it self in the true light and notion of it is undesirable unto an unsanctified person Such an one neither can nor would enjoy God if he might In a word There is no one thing required of the Sons of God that an unsanctified Person can do no one thing promised unto them that he can enjoy There is surely then a woful mistake in the world If Christ sanctifier all whom he saves many will appear to have been mistaken in their Expectations another day It is grown amongst us almost an Abhorrency unto all flesh to say that the Church of God is to holy What though God hath promised that it should be so that Christ hath undertaken to make it so What if it be required to be so What if all the duties of it he rejected of God if it be not so it is all one if men be baptized whether they will or no and outwardly profess the name of Christ though not one of them be truly sanctified yet they are as it is said the Church of Christ. Why then let them be so but what are they the better for it Are their Persons or their Services therefore accepted with God Are they related or united unto Christ Are they under his conduct unto glory Are they meet for the Inheritance of the Saints in light not at all not all not any of these things do they obtain thereby What is it then that they get by the furious contest which they make for the Reputation of this Previledge Only this that satisfying their minds by it resting if not pâ—iding themselves in it they obtain many Advantages to stifle all convictions of their condition and so perish unavoidably A sad success and son ever to be bewailed Yet is there nothing at this day more contended for in this world than that Christ might be thought to be a Captain of salvation unto them unto whom he is not a Sanctifier that he may have an unholy Church a dead Body These things tend neither to the glory of Christ nor to the good of the souls of men Let none then deceive themselves sanctification is a qualification indispensibly necessary unto them who will be under the conduct of the Lord Christ unto salvation to lead none to heaven but whom he sanctifies on the earth The holy God will not receive unholy persons This living Head will not admit of dead members nor bring men into the possession of a glory which they neither love nor like Secondly Having given this description of the Captain of salvation and of the sons to be brought unto glory The Apostle affirms of them that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one which made it meet for him to suffer and for them to be made partakers of his sufferings The equity hereof lies in the agreement that he and they are of one which what it is we must now enquire The word hath this ambiguity in it that it may be of the Masculine Gender and denote one person or of the Neuter and signifie one thing If it relate unto the person it may have a double interpretation First That it is God who is intended they are of one that is God And this may be spoken in several respects The Son was of him by Eternal Generation the many sons by Temporal Creation they were made by him Or they are all of him he ordained him to be the Sanctifier them to be sanctified Him to be the Captain of salvation and them to be brought unto glory And this sense the last testimony produced by the Apostles seems to give countenance unto Behold I and the children whom God hath given unto me Me to be their Father Captain Leader they to be the children to be cared for and conducted by me And this way went most of the Antients in their Exposition of this place In this sense the reason yielded by the Apostle in these words why the Captain of salvation should be made perfect by sufferings because the sons to be brought unto glory were also to suffer and they were all of one both he and they even of God But though these things are true yet they contain not a full reason of what the Apostle intends to prove by this assertion For this Interpretation allows no other Relation to be expressed between Christ and the sons than what is between him and Angels they are also with him of one God And yet the Apostle afterward sheweth that there was another Vnion and Relation between Christ and the Elect needful that they might be saved by him than any that was between him and Angels And if nothing be intimated but the good pleasure of God appointing him to be a Saviour and them to be saved because they were all of himself of one God which was sufficient to make that appointment just and righteous then is here nothing asserted to prove the meetness of Christ to be a Saviour unto men and not to Angels which yet the Apostle in the following Verses expresly deduceth from hence Secondly If it respect a Person it may be ex uno homine of one man that is of Adam they are all of one common Root and stock he and they came all of one Adam unto him is the Genealogie of Christ referred by Luke And as a common stock of our nature he is often called the One the One man Rom. 5. And this for the substance of it falls in with what will be next considered Secondly It may be taken in the Neuter sense and denote one thing and so also it may receive a double Interpretation First It may denote the same mass of humane nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one and the same mass of humane nature or
greatness and urgency of their plea to be admitted unto that series and order These are the Books commonly called Apochrypha not one of them is there wherein humane diligence doth not discover its self to be its fountain and spring Did this Epistle proceed from the same root and principle whence comes it to pass that it no where puts it self forth unto a discovery and conviction for that it doth not so we shall afterwards fully declare Besides to close this consideration the design of the Writer of this Epistle manifests that he sought the Glory of God in Christ according unto his will With this aim and purpose an endeavour to impose that on the Church as an immediate Revelation from God which was the product of his own pains and diligence is utterly inconsistent For by no means could he more dishonour God whose glory in sincerity he appears to have sought nor wrong the Church whose Good he desired to promote than by this imposing on him that whereof he was not the Author so adding unto his words and making himself subject to reproof as a lyar Prov. 30.6 and proposing that unto the Church as a firm and stable rule and object of faith which he knew not to be so leading her thereby into error uncertainty and falshood For this whole Epistle is delivered as the Will and Word of God as coming by Revelation from him without the least intimation of the intervention of the Will Wisdom or Diligence of man any other than is constantly ascribed unto those that declare the will of God by inspiration And if it were not so the evils mentioned cannot be avoided And how groundless this imputation would be our following discourses will manifest And I doubt not but this whole consideration will be and is of weight and moment with them who have their senses exercised in the Scriptures and are enabled by the Spirit breathing in them to discern between Good and Evil Wheat and Chaff Jer. 23.28 § 24 Unto the General Argument we may add the Particular Subject Matter of this Epistle as belonging unto the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it further confirming its Divine Original This for the most part consists in things of pure Revelation and which have no other foundation in rerum natura Some Books even of the Scripture it self are but the narrations of actions done amongst men which for the substance of them might be also recorded by humane diligence But the things treated of in this Epistle are purely divine spiritual and no wayes to be known but by Revelation And not only so but amongst those that are so There are four things eminent in the subject matter of this Epistle First that the principal things treated of in it are matters of the greatest importance in Christian Religion and such as concern the very foundation of faith Such are the Doctrines about the Person Offices and Sacrifice of Christ of the nature of Gospel Worship our Priviledge therein and Communion with God thereby In these things consist the very vitalls of our Profession and they are all opened and declared in a most excellent and heavenly manner in this Epistle and that as we shall manifest in an Absolute Consonancy unto what is taught concerning them in other places of Scripture Secondly In that some things of great moment unto the faith obedience and consolation of the Church that are but obscurely or sparingly taught in any other places of Holy Writt are here plainly fully and excellently taught and improved Such in particular is the Doctrine of the Priesthood of Christ with the nature and excellency of his Sacrifice and the execution of the remaining parts and duty of that Office in Heaven and how the whole of it was typically represented under the Old Testament He that understands aright the importance of these things their use in the faith and consolation of the Church their influence into our whole course of obedience the spiritual priviledge that faith by them interests a believing soul in the strength and supportment that they afford under Temptations and Trials will be ready to conclude that the world may as well want the Sun in the Firmament as the Church this Epistle And this perswasion we hope through Gods assistance to further in our Exposition of it Thirdly Gods way in teaching the Church of the Old Testament with the use and end of all the operous paedogogie of Moses manifesting it to be full of Wisdom Grace and Love is here fully revealed and the whole Aaronical Priesthood with all the duties and Offices of it translated unto the use of Believers under the Gospel How dark Mosaical institutions were in themselves is evident from the whole state of the Church in the dayes of Christ and his Apostles when they could not see unto the end of the things that were to be done away In their nature they were carnal in their number many as to their reason hidden in their observation heavy and burdensome in their outward shew Pompous and glorious by all which they so possessed the minds of the Church that very few saw clearly into the use intention and end of them But in this Epistle the veyle is taken of from Moses the mysterie of his institutions laid open a perfect clew given unto Believers to pass safely through all the turnings and windings of them unto Rest and Truth in Jesus Christ. Those hidden things of the Old Testament appear now unto us full of light and instruction but we are beholding for all our insight into them and benefit which we receive thereby unto the Exposition and Application of them made by the Holy Ghost in this Epistle And how great a portion of Gospel Wisdom and knowledge consists herein all men know who have any spiritual acquaintance with these things Fourthly the grounds reasons causes and manner of that great Alteration which God wrought and caused in his Worship by taking down the ancient glorious Fabrick of it which had been set up by his own appointment are here laid open and manifested and the greatest controversie that ever the Church of God was exercised withall is here fully determined There was nothing in the first Propagation of the Gospel and plantation of Christian Churches that did so divide and perplex the professors of the Truth and retard the work of promulgating the knowledge of Christ and the worship of God in him as the difference that was about the continuation and observation of Mosaical Rites and Ceremonies To such an height was this difference raised so zealously were the parties at variance ingaged in the pursuit of their various apprehensions of the mind of God in this matter that the Apostles themselves thought meet for a season rather to umpire and compose the controversie by leaving the Jews free to their observation and bringing the Gentiles unto a condescention in things of the greatest exasperation than absolutely and precisely to determine the whole matter between them And
wherewith it was begun and ended for on the first day and last day of the seven there was to be a solemn and holy Convocation unto the Lord to be observed in a cessation from all labour and in holy duties and here also it were lost labour to reckon up the Cautions Rules and Instructions which the Jewish Doctors give about the nature kinds and sorts of Leaven of the search that was to be made for it and the like most of them being vain imaginations of superstitious minds ignorant of the Truth of God § 18 This Sacrifice of the Passeover with its attendant Feast of Vnleavened Bread to be annually observed on the fourteenth day of the moneth Abib unto the end of the twenty second was the second solemn Ordinance of that people as the People and Church of God And the Jews observe that no other positive Ordinances but only Circumcision and the Passeover had that sanction of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Excision or Extermination annexed unto them Concerning Circumcision the words are plain Gen. 17.14 The uncircumcised Man-Child whose flesh of his foreskin shall not be circumcised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that soul shall be cut off from his People he hath broken my Covenant And with reference to the Passeover Exod. 12.15 Whosoever eateth leavened bread from the first day untill the seventh day that soul shall be cut off from Israel Whereas they observe as Aben Ezra upon this place that it is annexed to above twenty negative Precepts intimating that there is a greater provocation and sin in doing any thing in the Worship of God against his Commandment then in omitting what he had commanded though both of them be evil The Observation I acknowledge in general is true but the Application of it to the Passeover is not so For although we should suppose that the words of Exod. 12.15 do relate unto the Passeover also although they seem to respect only the seven dayes of the feast of Unleavened Bread yet they do not require the observation of the Passeover it self under that penalty but upon a supposition of the observation of the Passeover they were to eat the Lamb with unleavened Bread which was a negative Precept namely that they should have no leaven in their bread and so was justly attended in its transgression with this cutting off And this cutting off the Jews generally interpret when it is spoken indefinitely without a prescription of the manner how it should be done or by whom to respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hand of Heaven or the vindictive Justice of God which in due time will find out the Transgressor But we know that God long bare with them in the omission of this Ordinance of the Passeover its self § 19 What are the observations of the late Jews in the imitation of their fore-Fathers observance of this Ordinance of God the Reader may see in Buxtorfs Synagoga Judaica and in part in the Annotations of Aâ—sworth and they need not here be repeated This only I shall obâ—erve that all of them in their Expositions of this Institution do make the Application of its several parts unto other acts of God in dealing with them Such as indeed the Text of Moses plainly leads them to And this perfectly overthrows their pretensions as to their other Ceremonies and Sacrifices namely that they were instituted for their own sakes and not as signs of things to come the figurative nature of this their greatest Ordinance being manifest and acknowledged by themselves § 20 On occasion of this great solemn Ordinance there was given unto the People two additional Institutions the first concerning the Writing of the Law on their foreheads and Hands the other of the Dedication unto God of all that opened the Matrix The first of these is prescribed Chap. 13.9 And it shall be for a sign upon thine hand and as a memorial between thine eyes that the Lords Law may be in thy mouth ver 16. and it shall be for a token upon thine hand and as frontlets between thine eyes Whereunto may be added Dâ—ut 6.6 7 8 9. And these words which I command thee this day shall be in thine heart and thou shalt teach them diligently unto thy Children and shalt talk of them when thou sittest in thine house and when thou walkest by the way and when thou lyest down and when thou risest up and thou shalt bind them for a sign upon thine hand and they shall be as frontlets between thine eyes and thou shalt write them upon the posts of thine house and on thy gates In the observation of sundry things supposed to relate unto these precepts consisteth the principal part of the Superstition of the present Jews For they have mixed the observation of this duty whatever be intended by it with many foolish and noisome imaginations It doth not indeed appear to me that any more is intended by these Expressions a sign upon thy hand and a memorial or frontlet between thine eyes but a continual Remembrance and careful practice of the Institution it self and their calling to mind thereby the mercy and goodness of God in their deliverance which they were to celebrate when they came unto a settlement in their own Land by writing some passages of the Law upon the doors and posts of their houses But they are otherwise minded That which is prescribed unto them is called v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sign as it was to be on their hand and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a memorial as between their eyes both which are very capable of our interpretation but v. 16. they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also Deut. 6.8 From which word which they know not what it signifies they draw out all the mysteries of their present observances The Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thephilin which word seems to be taken from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prayer or prayers and to be so called from the prayers that they used in the Consecration and Wearing of those frontlets But because they are rendered in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philacteria some would derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to conjoyn keep and bind which hath some allusion at least to the sense of the Greek Word And this Origination and denotation of the word the Learned Fuller contends for Miscelan l. 5. c. 7. The manner of their present observation hereof to this purpose is they write four Sections of the Law on parchment And why four that they gather from the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Totaphoth Tot. saith Rabbi Solomon in Pontus by the Caspian Sea somewhere signifies two and Poth signifies two in Aegypt both which make four undoubtedly Or as they say in the Talmud Tat in Casphe signifies two and Pat in Africa So that four Sections must be written Scaliger supposeth the word to be Aegyptian which is not unlikely but that it should signifie an
our Apostle manifests at large Chap. 9.19 20 21. Wherefore the People taking upon themselves the performance of it and all the Statutes and Laws thereof of which yet they knew not what they were did give up themselves unto the Soveraignty and Wisdom of God which is the indispensible duty of all that will enter into Covenant with him § 35 For the farther preparation of the people God appoints that they should be sanctified and wash their cloaths v. 10. which was done accordingly v. 14. The first contained their moral the latter their Ceremonial significative preparation for converse with God The former consisted in the due disposal of their minds unto that godly fear and holy Reverence that becomes poor worms of the Earth unto whom that glorious God makes such approaches as he did unto them The latter denoted that purity and holiness which was required in their inward man From this latter temporary occasional institution such as they had many granted to them whilest they were in the Wilderness before the giving of the Law the Rabbins have framed a Baptism for those that enter into their Synagogue a fancy too greedily embraced by some Christian Writers who would have the holy Ordinance of the Churches Baptism to be derived from thence But this washing of their cloaths not of their bodies was temporary never repeated neither is there any thing of any such Baptism or washing required in any Proselytes either Men or Women where the Laws of their admission are strictly set down Nor are there the lâ—ast footsteps of any such usage amongst the Jews untill after the dayes of John Baptist in imitation of whom it was first taken up by some Anti-mishnical Rabbins § 36 The next thing which Moses did by the command of God after he returned from the Mount was to set bounds unto it and the people that none of them might press to go up untill the Trumpet had done its long and last sounding a sign of the departure of the presence of God v. 12 13. And thou shalt set bounds unto the People round about saying take heed to your selves that you go not up into the Mount or touch the border of it whosoever toucheth the Mount shall be surely put to death there shall not an hand touch it but he shall surely be stoned or shot through whether it be beast or Man it shall not live when the Trumpet soundeth long they shall come up to the Mount The Law the Sanction and the duration of the obedience required are here represented The Law expresseth an evil prohibited both in it self and in the end of it The evil it self was going up into or so much as touching by any means the Mountain or the border of it The End wherefore this was prohibited was that they might not gaze v. 21. Charge the People lest they break through unto the Lord to gaze The Sanction is death enjoyned from the hand of Men in these Verses and threatned from the hand of Heaven v. 21 24. The continuance of the observance was untill the Trumpet sounded long or had done sounding the sign of the departure of Gods special presence which made the place holy only during its continuance § 37 For the Law it is said expresly that the Mount was not to be touched It might not be touched by Man or Beast Yet our Apostle treating concerning it calls it the Mount that might be touched Heb. 12.21 For although de jure whilst that temporary command continued in force it might not be touched which seemed to render it glorious yet saith the Apostle it was but a carnal thing that might de facta be touched by Man or Beast had they not been severely prohibited and so is no way to be compared with that Heavenly Mount Sion which we are called unto in the Worship of God under the Gospel § 38 The contexture of the words in our Translation seems to have some difficulty Whosoever toucheth the Mount v. 12 13. there shall not an hand touch it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should seem that by it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mount it self is intended and that the Law is reinforced in a particular caution that so much as an hand should not touch the Mount But it is far more probable that by it touch it the Person Man or Beast that touched the Mountain is intended And the words declare the manner how the offender should be destroyed being made Anathema devoted accursed by his presumptuous sin no man was to touch him or to lay hand on him to deliver him lest he also contracted of his guilt And this sense the ensuing words with the series of them evinceth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is no hand shall touch it either to save it or to punish it but stoning it shall be stoned or thrusting through it shall be thrust through whether Man or Beast it shall not live Let none think by laying hand on it to deliver it whence Aquila renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall be slain or destroyed cum impetu horrore with force and terror all being to cast stones at him or to shoot him through with arrows or thrust him through with darts So Aben Ezra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The meaning is Men shall not gather about him to take him but those that see him shall stone him from the place of their Station And if he be afar off they shall shoot him through with arrows Touching the Mountain or the border limit or bound set unto it by Gods appointment § 47 was the sin forbidden And the end of it as was said was that they should not break through 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to see to gaze say we properly to look with curiosity on the appearances of Gods glory for which cause he smote the men of Bethshemesh upon their looking into the Ark 1 Sam. 6. God intending by this prohibition to beget in the People an awe and reverence of his holy Majesty as the Great Law-giver and by the terror thereof to bring them and their posterity into that bondage frame of Spirit that servile awe that was to abide upon them untill such time as he came who was to give liberty and boldness to his Church by dispencing unto Believers the Spirit of Adoption enabling them to cry Abba Father and to enter with boldness into the Holy Place even to the Throne of Grace In case the punishment appointed were neglected by the people God threatens to § 48 see the execution of it himself v. 21. Lest they break through unto the Lord to gaze and many of them perish v. 24. And let not the Priests and the People break through to come up unto the Lord lest he break forth upon them For to make them watchfull in their duty he lets them know that their miscarriage in this matter devolving the punishment of the Transgressor by their neglect upon him should be imputed by him unto
2.8 And two things in it express the Grace of the Covenant First The handful that was for a memorial that is to bring to memory the Covenant of God and Secondly The Salt which declared it firm and stable Hereunto as we have said belongs the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nesek which as directed in the Law was § 28 but one part of the Mincha and is not reckoned among the distinct species of Offerings as they are summed up Lev. 7.37 And the Reason is because under the Law it was never offered alone by its self but as an Appendix unto Burnt-offerings Sin-offerings and Peace-offerings to compleat the Mincha or Meat-offering that accompanied them But of old before the Reformation of Sacrifices by Moses it was a distinct Offering by its self Gen. 35.14 Jacob offered a Drink-offering that is of Wine which was its primitive Institution and Practice And it was alwayes to be of Wine Numb 15. This Chap. 28. v. 7. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shechar which although we generally translate strong drink yet it appears from hence to have been a strong inebriating Wine and so the most learned of the Jews suppose We call this Nesek a Drink-offering in answer to the name we give unto the Mincha a Meat-offering that is Offerings whose matter was of things to be eat and drunk It may be otherwise called a Pouring an Offering poured out Libamen a sacred effusion And these Offerings were most holy also Lev. 2.10 These Offerings of the fruits of the earth as they were in use among the Heathen so § 29 the most learned of them did contend that they were far the most antient kind of Sacrifices amongst men as Plato expresly lib. 6. de Legib. but we know the contrary from Gen. 4. where the first Sacrifices in the world are recorded The latter Pythagoraeans also condemned all other Offerings all that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of living creatures as I have elsewhere shewed out of Porphyrie though Cicero testifie of Pythagoras himself that he sacrificed an Ox. And whatever was appointed in this Meat-offering they also made use of Their Far Mola salsa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is flower of Wheat or Barly mingled with water and salt is of most frequent mention amongst their sacred things So also were their placentae and Liba adorea their Cakes made with Flower Oyle and Honey What was their use to the same purpose of Wine and Frankincencense the Reader may see at large in the seventh Book of Arnobius advers Gentes The next solemn Sacrifice in the Order of their Appointment under the Law is § 30 that which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sebach Shelamin which we render Peace-offerings Levit. 3.1 It is by Translators rendered with more variety than any other Word used in this matter By the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sacrifice of Salvation of Expiation of Praise of Perfection And the Latins have yet more varied in their expression of it Sacrificium pacium perfectionum gratulationum salutis retributionum integrorum mundorum sanctisicatorum immaculatorum A Sacrifice of Peace of Perfection of Thanksgiving of Safety or Salvation of Retribution of them that are clean or sanctified or unspotted Most of these various expressions also arise from the different signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence most suppose that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was taken But others think that it comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peace which of late is almost generally received In general this Sacrifice was Corban a Gift or Offering brought nigh and dedicated unto God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a firing or an offering by Fire and in specie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sacrifice from the slaying and killing of the Beast that was offered But it is no where said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or most holy as being meerly expressive of Moral duties in a way accommodated to the present Oeconomy of Divine Worship see Heb. 13.15 but it is usually reckoned amongst them that were so § 31 Peace-Offerings as was observed is the name that hath prevailed though it respected Vows of thanksgiving or for the impetration of Mercies see Chap. 7. v. 12 17. The Reason given by Jarchi for this Appellation namely because it brought Peace unto the world is like much of what they say in such Cases a sound of words without any meaning Kimchi gives a more sober and rational account of it The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he or Burnt-offering was all of it burned only the skin was the Priests The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sin and Trespass-offering were burned in part the Breast and Shoulder were the Priests and all the flesh that was not burned as also the skin But in this Sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fat ascended on the Altar the Breast and Shoulder were the Priests the residue of the flesh belonged unto the Offerers or them that brought it to eat themselves and so it was a Sacrifice of Peace among all Parties If this Reason please not we may choose one of the other significations of the Word as of Perfections or Retributions which latter the nature of it inclines unto § 32 The Matter of this Sacrifice was the same with that of the Burnt-offering namely as to Beasts of the Heard Bullocks or Heifers of the Flock Goats Rams Lambs or Kids of Fowls the same with the former v. 6 7. In the Causes of it it was either a Free-will-offering for impetration or from a Vow for Thanksgiving or Retribution The appointed seasons and occasions of it were 1. At the Consecration of a Priest Exod. 29. 2. At the Purification of a Leper Levit. 14. 3. At the Expiration of a Nazaretical Vow Numb 6.14 4. At the solemn Dedication of the Tabernacle and Temple The manner of its Offering is peculiarly described Levit. 3. and the Jews observations about it the Reader may see in the Annotations of Ainsworth on the place § 33 Two things were peculiar to this Sacrifice First That it is appointed to be offered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 5. And Aarons sons shall burn it on the Altar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is saith the Vulgar Latin in holocaustum for a Burnt-offering as though its self were so or substituted in the room of the whole Burnt-offering The LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the Burnt-offerings So we upon the Burnt-sacrifice But what is the intendment of that expression is not so evident The Jews say that the daily Burnt-offering is intended which was alwayes first to be offered and then immediately upon it or whilest it was yet burning the Peace-offering was to be added thereunto It is not indeed declared whether the Hola mentioned were the daily Burnt-offering or no. Most probably it was so and that being a Sacrifice of
him the refreshing word of the Gospel unto poor weary sinners was the gift of the Father 3. As to the manner of his receiving of the Revelation of the Will of God a double mistake must be removed and then the nature of it must be declared 1. The Socinians to avoid the force of those Testimonies which are urged to confirm the Deity of Christ from the assertions in the Gospel that he who spake to the Disciples on earth was then also in Heaven John 3.13 Chap. 6.35 51. Chap. 7.32 33 41 42 57 58. Chap. 8.29 have broached a Mahumetan fancy that the Lord Christ before his entrance on his publick Ministry was locally taken up into Heaven and there instructed in the mysterie of the Gospel and the mind of God which he was to reveal Catech. Raccov cap. 3. de Offic. Ch. Prophet Quest. 4 5. Smalcius de Divinitat Christi cap. 4. Socin Respons ad Paraen Vol. pag. 38 39. But 1. There was no cause of any such Rapture of the humane Nature of Christ as we shall evidence in manifesting the way whereby he was taught of the Father especially after his Baptism 2. This imaginary Rapture is grounded solely on their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Lord Christ in his whole Person was no more than a meer man 3. There is no mention of any such thing in the Scripture where the Fathers revealing his mind and will to the Son is treated of which had it been ought not to have been omitted 4. The fancy of it is expresly contrary to Scripture for 1. The Holy Ghost affirms that Christ entered once into the Holy Place and that after he had obtained eternal Redemption Heb. 9.12 which should have been his second entrance had he been taken thither before in his humane nature so that coming of his into the world which we look for at the last day is called his second coming his coming again because of his first entrance into it at his incarnation Heb. 9.28 2. He was to suffer before his entry into Heaven and his glory therein Luke 24.26 And 3. As to the time of his Ascension which these men assign namely the forty dayes after his baptism it is said expresly that he was all that time in the wilderness amongst the wild Beasts Mark 1.13 So that this figment may have no place in our enquiry into the way of the Fathers speaking in the Son 2. Some lay the whole weight of the Revelation of the will of God unto Christ upon the endowments of the Humane Nature by vertue of its Personal Vnion with the Eternal Word but this is wholly inconsistent with the many Testimonies before rehearsed of the Fathers revealing himself unto him after that Vnion Wherefore to declare the Nature of this Revelation we must observe further 4. That Jesus Christ in his divine Nature as he was the Eternal Word and Wisdom of the Fathers not by a voluntary communication but eternal generation had an omnisciency of the whole nature and will of God as the Father himself hath because the same with that of the Father their will and wisdom being the same This is the blessed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in-being of each Person the one in the other by vertue of their oneness in the same nature Thus as God he had absolute omniscience Moreover the mysterie of the Gospel the especial Counsel and Covenant of it concerning the Redemption of the Elect in his blood and the Worship of God by his Redeemed ones being transacted between Father and Son from all eternity was known unto him as the Son by vertue of his own personal transactions with the Father in the eternal Counsel and Covenant of it See what we have elsewhere delivered concerning that Covenant 5. The Lord Christ discharged his Office and work of Revealing the Will of the Father in and by his humane nature that nature wherein he dwelt among us Joh. 1.14 For although the Person of Christ God and man was our Mediator Acts 20.28 Joh. 1.14 18. yet his humane nature was that wherein he discharged the duties of his Office and the principium quod of all his mediatory actings 1 Tim. 2.5 6. This Humane Nature of Christ as he was in it made of a woman made under the Law Gal. 4.4 was from the instant of its Vnion with the Person of the Son of God an holy thing Luke 1.35 Holy harmless undefiled separated from sinners and radically filled with all that perfection of habitual Grace and Wisdom which was or could be necessary to the discharge of that whole duty which as a man he owed unto God Luke 2.40 49 52. Joh. 8.46 1 Pet. 2.22 But 7. Besides this furniture with habitual Grace for the performance of all holy obedience unto God as a man made under the Law there was a peculiar endowment with the Spirit without and beyond the bounds of all comprehensible measures that he was to receive as the great Prophet of the Church in whom the Father would speak and give out the last Revelation of himself This communication of the Spirit unto him was the foundation of his sufficiency for the discharge of his Prophetical Office Isa. 11.2 3. Chap. 48.16 Chap. 61.1 2 3. Dan. 9.24 As to the reality and being of this Gift of the Spirit he received it from the womb whence in his infancy he was said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 2.40 filled with wisdom wherewith he confuted the Doctors to amazement v. 47. And with his years were these Gifts encreased in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he went forwards in wisdom and stature and favour v. 52. But the full communication of this Spirit with special reference unto the discharge of his publick Office with the visible pledge of it in the Holy Ghost descending on him in the shape of a Dove he was made partaker of in his baptism Matth. 3.16 when also he received his first publick Testimony from Heaven v. 17. which when again repeated received the additional command of hearing him Matth. 17.5 designing the Prophet that was to be heard on pain of utter extermination Deut. 18.18 19. And therefore he was thereupon said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 4.1 full of the Holy Ghost and sealed to this work by the sign foretold of God Joh. 1.33 This was the foundation of the Fathers speaking in the Son as incarnate He spake in him by his Spirit so he did in the Prophets of old 2 Pet. 1.21 And herein in general the Prophecy of Christ and theirs did agree It remaineth then to shew wherein his Preheminence above them did consist so that the word spoken by him is principally and eminently to be attended unto which is the Argument of that which the Apostle hath in hand in this place 8. The Preheminencies of the Prophecy of Christ above that of Moses and all other Prophets were of two sorts 1. Such as arose from his Person who was the Prophet 2. Such
his method or design in his Enumeration of the works of God to make mention of the Winds and Tempests and their use in the Earth before he had mentioned the Creation of the Earth its self which follows in the next Verse unto this so that these senses are excluded by the Context of the Psalm 2. The consent of the Antient Jews lyes against the sentiments of the Modern both the old Translations either made or embraced by them expresly refer the words unto Angels So doth that of the LXX as is evident from the words and so doth the Targum thus rendring the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who maketh his Messengers or Angels swift as Spirits and his Ministers strong or powerful as a flaming fire The supply of the note of similitude makes it evident that they understood the Text of Angels and not Winds and of making Angels as Spirits and not of making Winds to be Angels or Messengers which is inconsistent with their Words 3. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth usually denote the Angels themselves and no reason can be given why it should not do so in this place 2. Moreover it appears that that Term is the Subject of the Proposition For 1. The Apostle and the LXX fixing the Articles before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angels and Ministers do plainly determine the Subject spoken of For although it may be some variety may be observed in the use of Articles in other places so that they do not alwayes determine the subject of the Proposition as sometimes confessedly they do as John 1.1 John 4.24 Yet in this place where in the Original all the words are left indefinitely without any prefix to direct the Emphasis unto any one of them the fixing of them in the Translation of the Apostle and LXX must necessarily design the subject of them or else by the addition of the Article they leave the sense much more ambiguous than before and give occasion to a great mistake in the Interpretation of the words 2. The Apostle speaks of Angels Vnto the Angels he saith and in all other Testimonies produced by him that whereof he treats hath the place of the subject spoken of and not of that which is attributed unto any thing else Neither can the words be freed from equivocation if Angels in the first place denote the Persons of the Angels and in the latter their employment only 3. The Design and scope of the Apostle requires this Construction of the words for his intention is to prove by this Testimony that the Angels are employed in such Works and Services and in such a manner as that they are no way to be compared to the Son of God in respect of that Office which as Mediator he hath undertaken which the sense and construction contended for alone doth prove 4. The Original Text requires this sense for according to the common use of that Language among words indefinitely used the first denotes the subject spoken of which is Angels here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making his Angels Spirits and in such Propositions oft times some note of similitude is to be understood without which the sense is not compleat and which as I have shewed the Targum supplyeth in this place From what hath been said I suppose it is made evident both that the Psalmist expresly treats of Angels and that that the subject spoken of by the Apostle is expressed in that word and that following of Ministers Our next enquiry is after what is affirmed concerning these Angels and Ministers spoken of And that is that God makes them Spirits and a flame of fire And concerning the meaning of these words there are two Opinions First That the Creation of Angels is intended in the words and the Nature whereof they were made is expressed in them He made them Spirits that is of a spiritual substance and his Heavenly Ministers quick powerful agile as a flaming fire Some carry this sense farther and affirm that two sorts of Angels are intimated one of an aerial substance like the Wind and the other igneal or fiery denying all pure intelligences without mixture of matter as the product of the School of Aristotle But this seems not to be the intention of the words nor is the Creation of the Angels or the substance whereof they consist here expressed For First The Analysis of the Psalm formerly touched on requires the referring of these words to the Providence of God employing of the Angels and not to his Power in making them Secondly The Apostle in this place hath nothing to do with the Essence and Nature of the Angels but with their Dignity Honour and Employment on which accounts he preferreth the Lord Christ before them Wherefore Secondly The Providence of God in disposing and employing of Angels in his service is intended in these words and so they may have a double sense 1. That God employeth his Angels and Heavenly Ministers in the Production of those Winds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thunder and Lightning whereby he executeth many Judgements in the world 2. A note of similitude may be understood to compleat the sense which is expressed in the Targum on the Psalm he maketh or sendeth his Angels like the Winds or like a flaming fire maketh them speedy spiritual agil powerful quickly and effectually accomplishing the work that is appointed unto them Either way this is the plain intendment of the Psalm that God useth and employeth his Angels in effecting the Works of his Providence here below and they were made to serve the Providence of God in that way and manner This saith the Apostle is the Testimony which the Holy Ghost gives concerning them their Nature Duty and Work wherein they serve the Providence of God But now saith he consider what the Scripture saith concerning the Son how it calls him God how it ascribes a Throne and a Kingdom unto him Testimonies whereof he produceth in the next Verses and you will easily discern his Preheminence above them But before we proceed to the consideration of the ensuing Testimonies we may make some Observations on that which we have already passed through as 1. Our conceptions of the Angels their Nature Office and Work is to be regulated by the Scripture The Jews of old had many curious speculations about Angels wherein they greatly pleased and greatly deceived themselves Wherefore the Apostle in his dealing with them calls them off from all their foolish imaginations to attend unto those things which God hath revealed in his word concerning them This the Holy Ghost saith of them and therefore this we are to receive and believe and this alone For 1. This will keep us unto that becoming Sobriety in things above us which both the Scripture greatly commends and is exceedingly suited unto Right Reason The Scripture minds us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.3 To keep our selves within the bounds of Modesty
quality Whence also it appears 3. That Angelical motions communicate no strength power or ability unto men to act do or perform the Good which they guide and direct unto Only they provoke and stir up men to act and exert the strength which they have in the duties that they are minded of But the Holy Ghost in his motions doth really communicate spiritual Grace strength and power unto the faculties of the soul enabling them unto a right performance of the duties proposed unto them And 4. Whereas Angelical impressions are transient and abide not at all in themselves but only in the Effects which the Mind warned and excited by them doth produce there is a constant abiding effectual Work of the Holy Ghost in the hearts of Believers enabling them to will and to do according unto his good pleasure And this is a second part of the Ministry of Angels in particular the benefit whereof we are oftner made partakers of than perhaps we are aware And these motions which are an Effect of their Ministry the Sadducees of old took to be Angels denying all spiritual subsistences from whom they should proceed 3. God sends forth his Angels unto this Ministry for the good of Believers to preserve them from many dangers and ruinous casualties that would otherwise befall them Much of the Design of Psal. 91. is to acquaint us therewithal for though the charge of Angels is expressed only in ver 11. 12. yet as the Expression there of keeping us in all our wayes that we stumble not is comprehensive of all the Dangers which we are or may be exposed unto so the same work of theirs respects all the evils and casualties enumerated in the beginning of the Psalm And to this purpose also is it said that the Angel of the Lord encampeth about them that fear him as they did about Elisha of old namely to preserve them from the Dangers that they are exposed unto Nor is this impeached by the observations of the Evils Troubles Calamities and miseries that befall the people of God for God hath not given his Angels a Commission to act ad ultimum virium to the utmost of their strength viis modis for the preservation of his but only to act according to his especial Good Pleasure and this they alwayes do Now it is the Will of God that his Saints should be exercised with various troubles and calamities for the trial of their Faith and Obedience But yet in the ordering and management of these calamitous Accidents or troubles they have no less benefit by the Ministry of Angels than they have in respect of those from which they are preserved by them For inasmuch as they also are designed and ordered for their Good their exposing to them in their seasons supportment under them during their continuance and deliverance from them in the appointed time thereof are all signal mercies which they receive by the Ministry of Angels 4. By this Ministry of Angels doth God in particular preserve us from the suddain and violent incursions of Satan Satan in the Scripture is called a Serpent from his subtilty and lying in wait to do mischief and a Lyon from his rage and fury and spoiling from his lurking places And as the one and the other he continually seeks the harm mischief and ruine of the whole man not only of our souls in sin and desert of punishment but of our bodies in our lives health and welfare Hence we find so many in the Gospel troubled with bodily infirmities from the assaults and impressions of Satan And what he prevails to do against any one that he is continually attempting against all the whole seed of Abraham Hereunto also belong all those hurtful Terrors Affrightments and Surprizals which he endeavoureth by himself and his Agents to cast upon us Had he his Liberty he would make our whole Lives to be filled with Disappointments Horrors vain Fear and perplexities if he could proceed no farther Now in all these designs it is more probable that he is prevented by the Ministry of Angels We find in the first of Job that in all the Devils walks in the earth for the executing of his malice the Angels still observe him and are ready to answer him when he comes with his Accusations against the Saints into the presence of the Lord. And hereon depends the safety and security of our lives without which Satan would by all means continually attempt to fill them with Terrors Vexations Losses and Troubles Not one of us should escape him any better than Job did when God for a season suspended his Protection over his Relations Possessions and Enjoyments 5. They are in their Ministry appointed to be Witnesses of the Obedience Sufferings and Worship of the Disciples of Christ that they may give Testimony unto them before God and in the great Assembly of the last day so glorifying God for the Grace bestowed upon them and the assistance afforded unto them Thus Paul tells us that the Apostles in their Preaching and Sufferings were made a spectacle unto Angels 1 Cor. 4.9 The Holy Angels of God looked on rejoycing to behold how gloriously they acquitted themselves in the work and Ministry committed unto them And to this end doth he charge Timothy before the elect Angels to look unto and discharge aright the Work of an Evangelist 1 Tim. 5.21 because they were appointed of God to be Witnesses of his faithfulness and diligence therein And it is not improbable but he hath respect unto the presence of Angels in the assemblies of the Saints for the Worship of God where he enjoyns Modesty and Sobriety unto Women in them on their account 1 Cor. 11.10 And from that particular instance a general Rule may be drawn for the Observation of Comeliness and Order in all our Assemblies namely from the presence of these holy Witnesses at all our solemn Worship For Church-Assemblies are the Court the dwelling place the Throne of Jesus Christ and therefore in them he is in an especial manner attended by these glorious Ministers of his presence And therefore although an holy regard unto God and our Lord Jesus Christ himself be the first and principal motive unto a right and holy acquitment of our selves in all our Obedience Sufferings and Worship yet in subordination thereunto we may have also respect unto the Angels as those who are employed by him to be Witnesses of our wayes and carriage Such a respect I mean as may administer Occasion unto them to glorifie God in Christ on our behalf that so all the Honour may finally redound unto him alone 6. God useth the Ministry of Angels to avenge his Elect of their enemies and Persecutors to render unto them a Recompence and Vengeance even in this world in the due and appointed season Thus by an Angel he destroyed the Army of Sennacherib when he intended and threatned the destruction of Jerusalem And by an Angel he smote Herod in the midst of his
full assurance of understanding to the acknowledgement of the Mysterie of God and of the Father and of Christ Chap. 2.2 that is that they might have a spiritual and saving acquaintance with the Mysterie of this great salvation the Love Grace and Wisdom of God therein which without this Spirit of Wisdom and Revelation from above we shall not attain unto This then in the first place is to be sought after this are we to abide in constant Prayers and supplications for the teaching instructing revealing enlightning Work and Efficacy of this Spirit that we may be enabled to look into these deep things of God that we may in some measure with all Saints comprehend them and grow wise in the Mysterie of salvation Solomon tells us how this wisdom is to be obtained Prov. 2.3 4 5. If thou cryest after knowledge and liftest up thy voyce for understanding if thou seekest for her as for silver and searchest for her as for hid treasures then shalt thou understand the fear of the Lord and find the knowledge of God It is by praying crying supplications with diligence and perseverance that we attain this Wisdom abide herein or all other attempts will prove but vain How many poor souls otherwise weak and simple have by this means grown exceeding wise in the Mysterie of God And how many more wise in this world through the neglect of it do walk in darkness all their dayes Secondly Diligent study of the Word wherein this Mysterie of God is declared and proposed unto our faith and holy contemplation but this hath been spoken unto in part already and must again be considered and so need not here to be insisted on Thirdly Sincere love unto and delight in the things that are by the Spirit of God revealed unto us is another part of this duty Herein our Apostle declares what was his frame of heart Phil. 3.8 How doth his heart triumph in and rejoyce over the knowledge he had obtained of Jesus Christ and then indeed do we know any thing of the Grace of God aright when our hearts are affected with what we know Peter tells us that the Saints of old in their believing rejoyced with joy unspeakable and full of glory 1 Ep. 1.8 They discovered that in Christ which maâ—â— their hearts leap within them and all their affections to overflow with delight and joy And this is an Essential part of this Holy Admiration which distinguisheth it from that barren fruitless notional speculation of it which some are contented withall This are we to stir up our hearts unto in all our Meditations of the Grace of God and not to rest untill we find them affected satisfied and filled with an holy complacency which is the most eminent evidence of our interest in and Union unto the things that are made known unto us Fourthly All these things are to be attended with thankfulness and praise This the Apostle was full of and brake forth into when he entred upon the description of this Grace Eph. 1.3 4. and this will be the frame of his heart who is exercised unto an holy admiration of it When our Lord Jesus Christ considered the Grace of God in revealing the mysteries of this salvation unto his Disciples it is said of him that he reioyced in Spirit Luke 10.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Spirit leaped in him and he breaks forth into a solemn Doxologie giving Praise and Glory unto God And is it not their duty to whom they are revealed to do that which out of love unto them our Lord Christ Jesus did on their behalf Thankfulness for the things themselves thankfulness for the Revelation of them thankfulness for the Love of God and the Grace of Jesus Christ in the one and the other is a great part of this duty Secondly This will teach us what esteem we ought to have of the Word of the Gospel by which alone this great salvation is revealed and exhibited unto us the great means and instrument which God is pleased to use in bringing us unto a participation of it This one consideration is enough to instruct us unto what valuation we ought to make of it what price we should set upon it seeing we cannot have the pearl without the purchase of this Field Some neglect it some despise it some persecute it some look upon it as foolishness some as weakness but unto them that believe it is the power of God and the wisdom of God To further us in this duty I shall take up some of those considerations which the words we insist upon do offer unto us and thereby also pass through what yet remains for our instruction in them And we may consider 1. The Excellency and Preheminence of the Gospel which ariseth from the first Revealer that is the Lord Christ the Son of God It was begun to be spoken unto us by the Lord Herein the Apostle prefers it before the Law It is that Word which the Son came to reveal and declare from the bosome of the Father and surely he deserves to be attended unto Hence it is so often called the Word of Christ and the Gospel of Christ not only because it treateth of him but because it proceedeth from him and on that account is worthy of all Acceptation And 2. To neglect the Gospel is to neglect and despise the Son of God who was the Author of it and consequently the Love and Grace of God in sending him So the Lord Christ tells them that preach the Gospel he that despiseth you despiseth me and he that despiseth me despiseth him that sent me Neglect of the Gospel reflects immediately upon the Lord Christ and the Father and therefore our Apostle bids us take heed that we despise not him who spake from Heaven which can be no otherwise done but by neglect of his word Some pretend to honour Christ but they have no regard for his Word yea they may say of it as Ahab of Micaiah that they hate it and have therefore some of them endeavoured to extirpate the preaching of it out of the world as the Papists have done at least have looked on it as an useless thing that the Church might be well enough without But such men will find themselves mistaken when it is too late to seek after a remedy the true Cause of their hatred unto the word is because they can find no other way to express their hatred unto Christ himself Neither did ever any man hate or loath the Gospel but he that first hated and loathed Jesus Christ but against the Word they have many pretences against the Person of Christ none that are as yet passable in the world This makes the Word to bear that which is intended against Christ himself and so will he interpret it at the last day 3. Consider that this Word was confirmed and witnessed unto from Heaven by the mighty Works and Miracles which attended the dispensation thereof So our Apostle here informs us and
though we saw not those Miracles yet we have them left on infallible Record for our use that by them we might be yet stirred up to value and attend unto the Word in a due manner God hath so ordered things in his holy Providence that none can neglect the Word without shutting his eyes against such Light and Evidence of conviction as will leave them abundantly inexcusable at the last day Now from these and the like considerations the duty proposed may be enforced Verse V VI VII VIII IX THe Apostle in these Verses proceeds in the pursuit of his former design From the Doctrine of the first Chapter he presseth the Exhortation at the beginning of this which we have passed through The Foundation of that Exhortation was the Preheminence of the Lord Christ the Author of the Gospel above the Angels by whom the Law was spoken and delivered This he now farther confirms and that by an instance suited to his present Purpose and not as yet by him insisted on And he doth it the rather because by the Testimonies wherewith he proves his Assertion he is lead to the Consideration of other concernments of the Mediation of Christ which he thought meet to declare unto these Hebrews also And this method he is constant unto throughout this whole Epistle In the midst of his Reasonings and Testimonies for the Explanation or Confirmation of what he delivers dogmatically he layes hold on some Occasion or other to press his Exhortation unto Faith Obedience with Constancy and Perseverance in the Profession of the Gospel And in the Arguments which he enterweaveth and Testimonies which he produceth for the enforcement of his Exhortations something still offers it self which accordingly he layes hold upon leading him to some farther Explication of the Doctrine which he had in hand so insensibly passing from one thing unto another that he might at the same time inform the Minds and Work upon the Affections of them with whom he dealt All which will appear in our ensuing Exposition of these Verses Verse 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subjecit in ordinem coegit put into subjection brought into order under rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. orbem terrae futurum the habitable earth to come Arias habitatam futuram to the same purpose improperly Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mundum or seculum futurum The world or age to come Bez◠mundum illum futurum that world to come And indeed the repetition of the Article with the words following concerning which we speak require that it be so expressed That world to come or the world that is to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So most commonly expressed by the LXX as sometimes though seldom by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earth and sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things under the Heavens The Apostle useth this word from Psal. 8. where it denotes a mixture of Inhabitants there described 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning which we treat about which we reason The Vulgar Latin adds Deus to the Text. Deus non subjecit God hath not put in subjection needlesly as is acknowledged De quo Christo saith the interlinear Gloss but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not of Christ. Verse 5. For unto the Angels hath he not made subject that world to come whereof we speak concerning which we treat Verse 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But as the Scripture witnesseth and saith limiting what was spoken indefinitely by the Apostle needlesly the words themselves declaring who spake them and where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. in quodam loco in a certain place Beza alicubi somewhere that is Psal. 8.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quid homo mortalis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frail mortal man or the Son of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filius hominis terreni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 è terra editus man of the earth or an earthly man Verse 6. But one a certain man testified hath witnessed in a certain place somewhere that is in the Scripture from whence he is arguing saying what is man that thou art mindful of him or the Son of man that thou visitest him Ver. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The latter words which are commonly placed at the beginning of the eighth Verse I have added unto this seventh the sense and Hebrew Text so requiring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Apostle renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Psalmist and that properly Vul. Minuisti which is not thou hast made less but thou hast lessened which hath another sense than that here intended Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 depressisti thou hast depressed or made him less or lower than he was Beza fecisti eum inferiorem thou hast made him lower and so ours Rhemists thou didst minish him a little less obscurely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is imminuo diminuo to make less to take from as to state and condition So in Isocrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to lessen the Dignity State and Condition of the People As in Latin Capitis diminutio is lessening of State or dignity as by loss of Liberty For when one was made a captive by the enemy he lost his dignity untill he recovered it jure postliminii So Regulus is termed by the Poet Capitis minor when a Prisoner to the Garthaginians or by change of Family as when Clodius a Patrician was adopted by a Plebeian or by Banishment all such are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lessened in State or Dignity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word used by the Psalmist hath the same signification and though it be variously rendered by the LXX yet they never much depart from its native signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to minish make less take from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to become indigent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be in want 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all to the same purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deprive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to want to be indigent to come short and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make empty that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word used Phil. 2.7 I observe this various rendering of the Word by the LXX only to shew that it doth constantly denote a diminution of state and condition with an addition of Indigency which will give us light into the Interpretation of the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 breve quiddam Vul. paulo minus Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paululum a little or paulisper a little while 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently by the LXX rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 parvum paululum a little intending quantity Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they refer to number a few and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then it constantly respects
to be laid on that duration which he hath here in this world in that he takes many from the very womb who scarce ever beheld the light into the participation of his own eternal Glory Thirdly This earthly frail man hath made himself yet more unspeakably vile by sin this sets him at the utmost distance from the glory of God and utterly foils every thing that is in him which of it self is worthy of consideration All these things being put together they make the Condescension of God in remembring man and setting his heart upon him exceedingly to be admired and adored And this also will farther appear if we might consider what are the blessed effects of this mindfulness of him but these the Apostle insists upon in the next verses whether we may refer our meditations on them Only the Duty it self arising from hence may be here pressed upon us And this is that upon the accounts mentioned we would live constantly in an holy adoration of this infinite condescension and grace of God To this end First let us exercise our selves unto holy thoughts of Gods infinite Excellencies Meditation accompanied with holy adoration is the fountain of this duty Some men have over-busily and curiously enquired into the Nature and Properties of God and have foolishly endeavoured to measure infinite things by the miserable short line of their own reason and to suit the deep things of God unto their own narrow apprehensions Such are many of the Disputations of the School-men on this subject wherein though they have seemed wise to themselves and others yet indeed for the most part they have waxed vain in their imaginations Our duty lies in studying what God hath revealed of himself in his Word and what is evidently suitable thereunto and that not with curious searchings and speculations but with holy admiration reverence and fear This the Apostle adviseth us unto Heb. 12.28 29. In this way serious thoughts of God's Excellencies and Properties his Greatness Immensity Self-sufficiency Power and Wisdom are exceeding useful unto our souls When these have filled us with wonder when they have prostrated our spirits before him and laid our mouthes in the dust and our persons on the ground when the glory of them shines round about us and our whole souls are filled with an holy astonishment then Secondly Let us take a view of our selves our extract our frailty our vileness on every account How poor how undeservable are we What is a little sinful dust and ashes before or in the sight of this God of glory What is there in us what is there belonging unto us that is not suited to abase us alive one day dead another quiet one moment troubled another fearing caring rejoycing causelesly sinning always in our best condition altogether vanity Though much may be said unto this purpose yet it must be said after all that in our selves we are inexpressibly miserable and as the Prophet speaks less than vanity and nothing Would we be wise we are like the wild Asses colt would we be honourable we have no understanding but are like the beasts that perish would we be strong we are as a reed shaken with the wind And Thirdly Let the result of these thoughts be an holy admiration of Gods infinite Love Care Grace and Condescension in having any regard unto us So doth the Psalmist teach us to do hence will Praise hence will Thankfulness hence will Self-abasement ensue And this will be a good foundation as of obedience so of comfort and supportment in every condition Verse IX THese things being spoken indefinitely of Man by the Psalmist the Apostle in the application of them unto his present purpose proceeds to shew who it is that was especially intended and in whom the words had their full accomplishment But saith he we see Jesus c. Many difficulties the words of this verse are attended withall all which we shall endeavour to clear First by shewing in general how in them the Apostle applies the testimony produced by him unto Jesus Secondly by freeing them from the obscurity that ariseth from a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or transposition of expression in them Thirdly by opening the several things taught and asserted in them And fourthly by a vindication of the whole interpretation from exceptions and objections First The Apostle positively applies this testimony unto Jesus as he who was principally intended therein or as he in whom the things that God did when he minded man were accomplished And this the Syriack Translation directly expresseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but him whom he made lower a little while than the Angels we see that it is Jesus That is it is Jesus concerning whom the Psalmist spake and in whom alone this testimony is verified Two things are expressed concerning Man in the words 1. That he was made lower than the Angels 2. That he had all things put in subjection unto him Both these saith the Apostle we see accomplished in Jesus for that is the meaning of that expression We see Jesus that is these things fulfilled in him And as he had before appealed unto their faith and experience in his negative that all things are not made subject to man in general so doth he here in his affirmative We see Jesus Now they saw it partly by what he had before proved concerning him partly by the signs and wonders he had newly spoken of whereby his Doctrine was confirmed and his Power over all things manifested partly by his Calling and Gathering of his Church giving Laws Rules and Worship unto it by vertue of his Authority in and over this new world And as unto the former part of the testimony by what they had seen with their eyes or had been otherwise taught concerning his low estate and humiliation These things saith he we see they are evident unto us nor can be denied whilst the Gospel is acknowledged Now this confession on the evidences mentioned he applies to both parts of the testimony First saith he We see that for a little while he was made lower than the Angels or brought into a state and condition of more exigency and want than they are or can be exposed unto And hereby he evidently declares that those words in the Psalm do not belong unto the dignity of man spoken of as if he had said He is so excellent that he is but little beneath Angels for as he ascribes unto him a Dignity far above all Angels in as much as all things without exception are put under his feet so he plainly declares that these words belong to the depression and minoration of Jesus in that he was so humbled that he might die And therefore he proceeds to shew how that part of the testimony concerned his present purpose not as directly proving what he had proposed to confirmation concerning his Dignity but as evidently designing the Person that the whole belonged unto As also he takes occasion from hence to enter upon the
then was he made like unto the Brethren in a Participation of Humane Nature Secondly That in this nature he should be perfectly Holy and exactly discharge his duty according unto the Mind and Will of God was all that was required of him as to his being an High Priest But this was not all that the estate and condition of the Brethren required Their sorrows tenderness weakness miseries disconsolations are such that if there be not a contemperation of his sublime Holiness and absolute perfection in fulfilling of all Righteousness with some Qualifications enclining him to Condescension Pity Compassion and tender sense of their condition what ever might be the issue of their safety in the life to come their Comforts in this life would be in continual hazard For this cause therefore was he made like unto them in the infirmities of their nature their Temptations and Sufferings from whence all their disconsolations and sorrows do arise Hence was the necessity of the Qualifications for his Office which by his sufferings and Temptations he was furnished withal and they are two First Mercifulness he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 merciful tenderly compassionate as the Syriack Version renders the word misericors one that layes all the miseries of his people to heart so caring for them to relieve them Mercy in God is but a naked simple Apprehension of misery made Effective by an act of his holy Will to relieve Mercy in Christ is a compassion a condolency and hath a moving of pity and sorrow joyned with it And this was in the Humane Nature of Christ a Grace of the Spirit in all perfection Now it being such a Vertue as in the operation of it deeply affects the whole soul and body also and being incomparably more excellent in Christ than in all the Sons of men it must needs produce the same effects in him wherewith in others in lesser degrees it is attended Thus we find him at all times full of this Compassion and pity towards all the Sons of men yea the worst of his enemies expressing it self by sighs and tears intimating the deep compassion of his heart And this made him as it were even forget his own miseries in his greatest distress when seeing the Daughters of Jerusalem mourn for him as he was going to his Cross he minds them of that which his compassionate heart was fixed on even their approaching misery and ruine Luke 23.28 But yet neither is this Mercifulness in general that which the Apostle intends but he considers it as excited provoked and drawn forth by his own temptations and sufferings He suffered and was tempted that he might be merciful not absolutely but a merciful High Priest The Relation of the Sufferings and Temptations of Christ unto his Mercifulness is not as unto the Grace or Habit of it but as unto its especial Exercise as our High Priest And this mercifulness of Christ is the gracious Condolency and Compassion of his whole soul with his people in all their temptations sufferings dangers fears and sorrows with a continual propensity of Will and Affections unto their Relief implanted in him by the Holy Ghost as one of those Graces which were to dwell in his nature in all fulness excited and provoked as to its continual exercise in his Office of High Priest by the sense and experience which he himself had of those Miseries which they undergo whereof more on the last Verse Secondly The other Qualification mentioned is that he should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faithful Some understand by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verus legitimus true and rightful made so in a due manner whereof the Apostle treats expresly Chap. 5.5 Others his general Faithfulness Integrity and Righteousness in the discharge of his Office being faithful unto him that appointed him as Chap. 3.2 But neither of these senses answer the especial design of the Apostle nor his referring of this Qualification unto his conformity with the Brethren in sufferings and temptations It must also answer that mercifulness which we have before described It consists therefore in his exact constant careful consideration of all the concernments of the Brethren under their temptations and sufferings This he is excited unto by his own Experience of what it is to serve God in such a condition It is described Isa. 40.11 Not his Faithfulness then in general whereby he discharged his whole Office and accomplished the work committed unto him mentioned John 17.4 but his constant Care and Condescension unto the Wants and Sorrows of his suffering and tempted Brethren is here intended Before we proceed unto the Explication of the remaining passages of these Verses what offers it self from what hath been already discoursed unto our Instruction may be observed As First The promised Messiah was to be the great High Priest of the people of God This the Apostle here presumes and proves elsewhere And this we have elsewhere confirmed The especial Office of Priesthood for one to perform it in the behalf of others came in after sin upon the first Promise In the state of Innocency every one was to be Priest for himself or perform in his own name the things which with God he had to do according unto the Law of his Creation This priviledge failing by sin which cut off all gracious entercourse between God and man a new way was provided and included in the first Promise for the transaction of things between God and sinners This was by Christ alone the promised seed But because he was not to be immediately exhibited in the flesh and it was the will of God that sundry Sacrifices should be offered unto him partly for his Honour and Glory in the world and to testifie the subjection of his people unto him partly to teach and instruct them in the Nature and Benefits of the Priesthood which he had designed for them and to exemplifie it in such Representations as they were capable of he did at several seasons institute various sorts of temporary fading typical Priests this he did both before and after the Law Not that ever there was amongst them a Priest properly and absolutely so called by whom the things of men might be completely and ultimately transacted with God Only those who were appointed to administer before the Lord in the behalf of others were called Priests as Rulers are called gods because they represented the true Priest and outwardly expressed his actings unto the people The true proper and absolute High Priest is Jesus Christ alone the Son of God for he alone had all the solemnities that were necessary for the constitution and confirmation of such a Priest As in particular the Oath of God was necessary hereunto that his Priesthood might be stable and unchangeable Now none was ever appointed a Priest by the Oath of God but Christ alone as the Apostle declares chap. 7.20 21. And how this differences his Office from that of others shall on that place be made manifest 2. He alone