office were more excellent and in this priviledge of receiving tithes greater Thus we see that equality in outward condition is no bar to superiority in office nor hinderance to just rights appertaining thereunto Moses and 〈◊〉 〈◊〉 uterine brothers that came out of the same womb yet Moses was so preferr'd 〈◊〉 office before Aaron as God himself said to Moses in reference to Aaron 〈◊〉 〈◊〉 be to him instead of God Exod. 4. 16. The Israelites were to choose a King from among their brethren Deut. 17. 15. yet being King he had a superiority and â—…nity over his brethren Men who were like unto others in their nature are in regard of their function stiled gods and children of the most High Psal. 82. 6. The â—…postles were but of mean outward condition yet in regard of their function 〈◊〉 were in a high degree advanced above others Excellency Dignity Superiority and other like priviledges are not from â—…ture but from that order which God is pleased to set betwixt party and party They whom God advanceth have in that respect an excellency whatsoever their birth were instance David who though the youngest yet was advanced above 〈◊〉 his brethren Object The first-born had a dignity by their birth Gen. 4. 7. and 49. 3. So Sons of Kings and Nobles have by their birth a dignity Answ. Even all these are from that order which God hath set amongst men On this ground we are to respect men according to that place and office wherein God setteth them This may in particular be applied to Ministers whose function is not by birth The Jewes looking upon Christ as a meer and mean man 〈◊〉 and brought up amongst them did not discern either his excellent function or his eminent gifts and thereupon despised him Matth. 13. 54 55. From this evill disposition arose that Proverb A Prophet is not without honour save in his Country 〈◊〉 in his own house Matth. 13. 57. This was the pretended ground of Corah 〈◊〉 and Abirams mutiny Numb 16. 3. Great damage doth hence arise not only to â—…sters persons who are basely accounted of but also to their function which is too much disrespected It hath been an old trick of Satan thus to bring contempt upon Ministers and Ministery §. 42. Of Melchisedecs Priest-hood greater then Levi. THe main point that Melchisedec exceeded Levi is here proved in this sixt 〈◊〉 and withall the consequence of the former argument mentioned § 36. is confirmed The consequence was this If the sons of Levi in receiving tithes from their brethren were therein counted greater then their brethren then 〈◊〉 must needs be counted greater then they The confirmation of the consequence resteth on the person of whom 〈◊〉 received tithes which was Abraham the Father of Levi. For he that is greater then the Father must needs be greater then the son The former part of the sixt verse containeth a description of Melchisedec in 〈◊〉 〈◊〉 He whose descent is not counted from them which are the interpretation of this mystery without descent because his descent or pedigree was not 〈◊〉 up This phrase descent is counted is the interpretation of one Greek word which is a compound of a noun and a verb. The noun signifieth among other things â—… 〈◊〉 or pedigree or linage The verb signifieth to utter or declare or 〈◊〉 〈◊〉 So as to have ones descent counted is to have those from whom he comâ—… and who descend from him reckoned up and declared But no such thing is done of Melchisedec therefore it is said his descent is not counted This clause from them is here added to shew a further difference betwixt 〈◊〉 and the Levits Their descent was counted from Levi and from Abraham 〈◊〉 Melchisedecs from none such Or otherwise this phrase from them may indefinitely be taken as if it had been 〈◊〉 from men For he was without descent as is noted § 24. This sheweth that the right which Melchisedec had to receive tithes was by no priviledge of kindred as being one of Abrahams progenitors or predecessors but only in regard of his office meerly and simply because he was a Priest of God and in that respeâ—… hath a speciall prerogative power and dignity above Abraham And iâ—… above Abraham then much more above Levi who descended from Abraham and for this end it is again expresly mentioned that he received tithes from Abraham The issue of all is that Melchisedecs Priest-hood was greater then the Priest-hood of the 〈◊〉 and in that respect much mâ—…re was Christs Priest-hood greater and thâ—…reupon the more to be admired and with greater confidence to be rested upon See v. 4. § 31. and v. 11. § 66. §. 43. Of Melchisedecs blessing Abraham A Second argument to prove the preheminency of Melchisedecs Priest-hood is taken from an act of superiority which Melchisedec performed in reference to Abraham the Father of Levi. This act was to blesse The argument may be thus framed He that blesseth one is greater then he whom he blesseth But Melchisedec blessed Abraham therefore Melchisedec was greater then Abraham The generall proposition is cleared in the next verse The assumption which containeth the act it self is here set down Of the various acceptions of this word blessed and of the particular intendment thereof in this place See v. 1. § 12 14 15. §. 44. Of the priviledge of having promises THe person blessed is not by name expressed but thus described him that had the promises This description doth so cleerly belong to Abraham as it may easily be known that he is meant thereby for it hath reference to this phrase God made promise to Abraham Chap. 6. v. 13. This pâ—…rticiple had may have reference both to God who made the promises and so gave them to Abraham and also to Abraham himself who believed and injoyed the benefit of the promises In this respect he is said to have received the promises Chap. 11. v. 17. and to have obtained them Chap. 6. v. 15. Of this word 〈◊〉 See Chap. 4. v. 1. § 6. Of promises This description of Abraham is set down for honour sake For the Apostle setteth forth Abrahams priviledges that thereby the priviledges and dignities of Melchisedec might appear to be the greater 〈◊〉 seeing the promises were such as appertained to the whole mystical body of Christ why are they here appropriated to Abraham Answ. God was pleased to chuse Abraham as an head and Father of his Church â—… that both of that paculiar visible Church of the Jews which for many ages was severed from the whole world and also of that spirituall invisible Church the company of true believers which should be to the end of the world Rom. 4. 11. Though this honour of having the promises be here in speciall applied to â—…ham yet is it not proper to him alone but rather common to all that are of the same faith who are stiled â—…eires of promise Chap. 6. v. 17. It hereby
Creator 6. Their Priests are not denyed to be creatures yet their sacrifice they say is their Creator Thus they make creatures greater then their Creator for the Priest is greater then the sacrifice 7. They pretend a Priest-hood after the order of Melchisedec wherein there is nothing like to Melchisedecs But to let other absurdities passe If perfection be by Christs Priesthood what further need was there that other Priests should be established O abhominable religion that obtrudes such an unheard of Priesthood to the Church Let us learn to use the Priest-hood of Christ which succeeds the Leviticall Priesthood and that whereby perfection may be had so as to trust perfectly thereunto 〈◊〉 the Jewes might conceive hope and receive comfort by that Leviticall Priest-hood how much more hope and more comfort may we by the Priest-hood of Christ Such is the dignity of this Priest being God and man such the worth of his sacrifice being the body of him that was God so efficacious the sprinkling of his blood his entring into the holy place his intercession with God as we may safely securely and confidently trust thereunto Let us do with our Priest the Lord Jesus as the Jewes did with their Priests They brought all their sacrifices to them Let us first apply to our selves Christs sacrifice This is a true Catholicon A generall remedy for every malady Then let us offer up the sacrifice of a broken heart and contrite spirit the offering of prayer and praise and the oblation of new obedience to Christ. Of yeelding obedience to the Gospell on such a ground see § 68. in the end thereof §. 62. Of the meaning of these words for under it the people received the Law THe Apostle before he bringeth in his proof of the imperfection of the Leviticall Priest-hood inserteth within a parenthesis an especiall priviledge of that Priesthood which is thus sâ—…t down for under it the people received the Law This causall conjunction FOR implieth a reason of that Priest-hood why there was such a function namely that there might be a meanes of passing a Law betwixt God and the people Of this word people see § 40. and Chap. 4. v. 9. § 57. Here by people are meant the congregation or nation of the children of Israel for to them in speciall was the Law given Rom. 9. 4. This phrase received the Law is the interpretation of one Greek verb which is a compound and that of a verb that signifieth to put Matth. 12. 18. To â—…ake Heb. 1. 13. and to appoint Matth. 24. 51. and of a noun that signifieth a law v. 5. The verb active signifieth to make a law or to appoint or establish a Law The passive signifieth to be established by Law This very word is used Chap. 8. v. 6. and translated established The word Law included in the Greek â—…pound is not expressed in our English The Latin there used by most â—…preters signifieth to establish by Law So much must be understood in our â—…lish The foresaid compound passive verb here used in my Text is joyned 〈◊〉 the noun people to whom the Law was given It cannot be word for word 〈◊〉 in English It is somewhat like to this phrase to tithe the people § 40. And 〈◊〉 this Levi was tithed To come the nearest that we can to the originall 〈◊〉 be thus rendred The people had a Law made or the people were subject 〈◊〉 the Law Our English which thus translates it The people received the Law 〈◊〉 〈◊〉 vulgar Latin which hitteth the sense of the Apostle By Law is here in speciall meant the ceremoniall Law which was most 〈◊〉 that Priest-hood and which was most especially abrogated by Christs Priest-hood This relative phrase under it hath reference to the Leviticall Priest-hood The force of the reason lyeth in the relation between a Law and Priest-hood There cannot passe a Law of Covenant between God and man without a Priesthood This is here taken for granted Yea further he taketh it for granted 〈◊〉 the Law and Priest-hood are answerable one to another Such as the Law is 〈◊〉 is the Priest-hood §. 63. Of the necessity of a Priesthood to establish a Law AN especiall point intended by this clause For under it the people received 〈◊〉 Law is this A Priest-hood is necessary for establishing ordinances betwixt God and man The main end of a Priest is to be for men in things pertaining to God Heb. 5. 1. â—…nances betwixt God and man there is a kind of Covenant for which there must be a kind of mediator betwixt God and man There is no proportion betwixt God and man whether we consider the greatnesse the brightnesse or holinesse of God Object Before Aaron there was no Priest Answ. The first born were Priests before the Law On this ground the Lord saith I have taken the Levites from among the children of Israel instead of all the firâ—…t born And again he saith to Moses Take the Levites instead of all the first born 〈◊〉 3. 12 45. We may from hence infer that there is a necessity of a Priest-hood in the Church This is as necessary as a Covenant to passe betwixt God and man as necessary as Gods favour to be turned to man and mans service accepted of God Our adversaries in the generall grant a necessity of Priest-hood and thereby think they have a great advantage against us They much insult on this that they have such Priests as offer up an outward reall propitiatory sacrifice But the truth is that we have the substance they but a shadow we have the 〈◊〉 they but a conceit of their own We have that Priest-hood which the Apostle here so much commendeth the Priest-hood which abolished Aarons and succeeded in the room thereof A Priest-hood of Gods own appointing which is â—…sting and perfecteth all that trusteth thereunto Our Priest is both God and 〈◊〉 most holy who offered himself up without spot who actually entred into the 〈◊〉 holy place who there abideth ever before God the Father who doth so fulâ—…y effect all things belonging to a Priest as there needeth none to succeed him The Popish pretended Priest-hood is indeed no Priest-hood It was never ordained of God It is of neither of those two orders which only are mentioned in Scripture Not of Aarons for they themselves will not say that they descend from him Nor of Melchisedecs for in nothing they agree with him in his Priest-hood Their Priests are no whit better then the sons of Levi For they are sons of 〈◊〉 sinfull mortall yea they are far worse then the Levites were in their usurped 〈◊〉 and palpable Idolatry Let them glory in their new-non Priest-hood and in their devillish Idolatry but 〈◊〉 cleave to our ancient true Priest and perfectly trust unto his Priest-hood unâ—… which we the people of God receive all divine ordinances needfull for and
dissolved 2 Cor. 5. 1. §. 84. Of the meaning of the 17. verse Heb. 7. 17. For he testifieth Thou art a Priest for ever after the order of Melchisedec THis verse is added as a proof of that everlasting power virtue and efficacy of Christs Priest-hood which is asserted in the latter part of the former verse To make the proof to be the more heeded the Apostle premiseth the ground of his proof which is a divine testimony He sets it down indefinitly thus He testifieth meaning the Holy-Ghost For the testimony is expresly set down in Sacred Scripture concerning which the Apostle useth this phrase The Holy-Ghost saith Chap. 3. v. 7. The confirmation being taken out of Sacred Scripture is demonstrated to be a very sound one Chap. 1. v. 5. § 46. Of the manner of quoting it without naming Author Book Chapter and verse and of the emphasis of this word testifieth See Chap. 2. v. 6. § 50 51. The Apostles argument to prove the perpetuall efficacy of Christs Priest-hood is taken from the kind of Priest-hood after which Christ was Herein two branches make much to the proof of the point One is the excellency of Christs Priest-hood which was after the order of Melchisedec and thereupon consisted not of such carnal things as Aarons Priest-hood did See v. 4. § 31. and v. 11. § 66. The other is the perpetuity of Christs Priest-hood expressed in this phrase for ever By this meanes it hath a power to make us partakers of an endlesse life See v. 3. § 26. Of a further opening of this description of Christs Priest-hood see Chap. 5. v. 6. § 28 c. §. 85. Of the meaning of the 18. Verse Heb. 7. 18. For there is verily a disanulling of the Commandement going before for the weaknesse and unprofitablenesse thereof THis Verse is inferred as a consequence following upon the establishing of Christs Priest-hood This causal conjunction FOR doth sometimes point at a consequence as verse 12. § 67. The consequence is a disanulling of the former carnal commandement For two opposite Lawes cannot stand together Gal. 5. 2 3 4. To adde the more force to this consequence he inserteth this adverb of asseveration verily See v. 5. § 37. That which before v. 12. § 67. was termed a change is here stiled a disanulling Disanulling implyeth a plain abrogation and clean taking away of a thing How far the Commandement here intended is disanulled See v. 12. § 68. This phrase going before is the interpretation of one compound participle and properly translated according to the true meaning thereof The commandement concerning the Leviticall Priest-hood is here said to go before in reference to Christs Priest-hood The Leviticall Priest-hood was a type of Christs therefore the Commandement concerning that must needs even in time go before this for this succeeded that to accomplish what that could not Weaknesse and unprofitablenesse imply two reasons of disanulling the foresaid Commandement Of the derivation of the Greek word translated weaknesse see Chap. 4. v. 15. § 89. The word there used is a substantive and this an adjective but both from the same root and this adjective being of the neuter gender is as a substantive The weaknesse here spoken of consisted in this that that Law was utterly unable by it self and by strict observance of the rites thereof to do that which was needfull to be done namely to make the observers perfect This word is translated impotent and applied to him that was born a cripple Acts 4. 9. It is also translated according to the composition of it without 〈◊〉 and applyed to a natural mans condition Rom. 5. 6. In this respect the 〈◊〉 of this Law are called weak elements Gal. 4. 9. The other word translated unprofitable is also a compound and an 〈◊〉 used as a substance The simple verb fignifieth to profit Rom. 2. 25. From thence an adjective signifying profitable 1 Tim. 4. 8. This compound with a privative preposition hath the force of a negative So it is used Titus 3. 9. It implyeth that though a man be zealous of the Lawâ—… 〈◊〉 take much paines and be at great costs thereabouts yet he shall get nothing 〈◊〉 but lose all his paines and costs All will be in vain Therefore these two 〈◊〉 are joyned together unprofitable and vain Titus 3. 9. The Apostle 〈◊〉 this true by experience For after he had set forth his zeal about the Law and declared how blamelesse he was touching the righteousnesse which is in the Law 〈◊〉 addeth what things were gain to me those I counted losse and dung Phil. 3. 6 7 8. The negative is frequently used of such things as are here called unprofitable thus meats which have not profited them which have been occupied therein Heb. 13. 9 Bodily exercise that is external performances of duties of piety 〈◊〉 〈◊〉 1 Tim. 4. 8. The flesh profiteth nothing John 6. 63. that is an external apprehension and observation of things spiritually meant These two Epithites weaknesse and unprofitablenesse do much aggravate the folly of those who dote on carnal ordinances which cannot be but weak and unprofitable and when men have spent themselves thereupon if they look on the 〈◊〉 that they have laboured to do they will behold all to be vanity and vexation of spirit as the wise man complaineth of the works that he had wrought Eccles. 2. 11. These fools are set down in their rankes § 82. §. 86. Of the meaning of these words For the Law made nothing perfect Heb. 7. 19. For the Law made nothing perfect but the bringing in of a better 〈◊〉 did 〈◊〉 〈◊〉 which we draw nigh unto God IN this verse an evidence is given of the weaknesse and unprofitablenesse of the Leviticall Law which is this that it made nothing perfect What is 〈◊〉 by perfection hath been shewed v. 11. § 61. If we put the Apostles argument 〈◊〉 a syllogistical form the point intended by the Apostle will appear to be 〈◊〉 〈◊〉 thus That Law which makes nothing perfect is weak and unprofitable But the Law of the Leviticall Priest-hood makes nothing perfect therefore it is weak and unprofitable The force of the argument lyeth in this that it is the end of a Law to make those to whom it belongeth perfect Now that Law which cannot effect that which is the main end thereof must needs be weak and unprofitable To make perfect so as is here intended namely to work and accomplish all those graces that may bring men to glory is above the power of any external thing 〈◊〉 by man To work such perfection of grace as may bring to perfect glory is a diâ—… work and cannot be effected but by a divine power even the power of God himself He here useth a word of the neuter gender nothing as being most fit to set 〈◊〉 an universality but he intendeth thereby mens persons as if he had said no 〈◊〉 Thus
as here in this Text and v. 16 23 24 27 28. and Chap. 〈◊〉 9 c. This was long observed before by David Psal. 40. 6 7 8. This gives a demonstration both of the excellency and also of the necessary of Christs Priest-hood The excellency thereof appears in this that it doth that which no other Priest-hood before it could do The necessity in this that that which must needs be done to bring man to happinesse was done thereby to the full §. 88. Of the priviledge of Christs Priest-hood whereby we draw neer to God AN effect and proof of the foresaid bringing in 〈◊〉 a better hope is added as â—…n especiall priviledge of Christs Priest-hood This relative by the which may have reference to this word the â—…ing in or to the word hope They are all of the same gender number and â—…son The former reference sheweth that Christs Priest-hood is the ground of our accesse to God The latter that our hope resting thereupon puts us on to draw nigh to God Both references tend to the same end For Christs Priest-hood is the ground of oâ—…r drawing nigh to God because we hope thereon and our hope makes us go to God because it is fixed on Christs Priest-hood To say that we are justified by the blood of Christ and to say we are justified by faith in the blood of Christ intendâ—… one and the same thing This verb to draw nigh is in Greek derived from an adverb that signifieth nigh or neer Matth. 24. 32 33. It is applyed to times Matth. 21. 34. To things Luk. 21. 20 28. And to persons Luk. 22. 47. It is opposed to far off Matth. 15. 8. Hence this usuall phrase far and neer Esth. 9. 20. Among persons it is applyed to God in reference to men and to men in reference to God Iames 4. 8. God draweth nigh to us by giving unto us evidences of his favour especially when he heareth our prayers We draw nigh to God by hearty prayer and praise by attending upon his word by partaking of his Sacraments by adue observation of his sacred ordinances by holy meditation and by all manner of pious devotion In our drawing nigh to God and Gods drawing nigh to us consisteth our communion with God which is an high priviledge and a great prerogative especially if we duly consider the infinite distance betwixt God and man and that both in regard of Gods surpassing Majesty and excellency and our meannesse and basenesse and also in regard of his infinite holinesse and our vile sinfulnesse This priviledge we have by vertue of Christs Priest-hood Christ doth not only appear before God as our Priest for us but also maketh us Priests unto God Rev. 1. 6. That we our selves may draw nigh to God It was not so under the Law Only the High Priest might go into the most holy place and draw nigh to the merâ—…y seat yet that not at all times Lev. 16. 2. but once a year Heb. 9. 7. As for the people they stood without Luk. 1. 10. It is Christ that by his Priest-hood hath procured this liberty for us to draw nigh to God Let us therefore go boldly to the throne of Grace See Chap. 4. v. 16. § 62 63. §. 89. Of the resolution of Heb. 7. 16 17 18 19. Vers. 16. Who is made not after the Law of a carnall Commandement but after the power of an endlesse life Vers. 17. For he testifieth Thou art a Priest for ever after the order of Melchisedec Vers. 18. For there is verily a disanulling of the Commandement going before for the weaknesse and unprofitablenesse thereof Vers. 19. For the Law made nothing perfect but the bringing in of a better hope did by the which we draw nigh unto God Vers. 16. IN these four verses the preheminency of Christs Priest-hood above the Leviticall Priest-hood is proved Hereof are two parts 1. The Insufficiency of the Leviticall Priest-hood 2. The Alsufficiency of Christs Priest-hood These two are so opposed as wherein the insufficiency of the former is manifested the sufficiency of the latter is demonstrated and that to shew that by this latter a supply is made of what soever is wanting in the former The Insufficiency of the Leviticall Priest-hood is proved by three arguments and the Alsufficiency of Christs by as many The first argument to prove the former point is taken from the Law after which it was made It was a Law of a carnall Commandement The latter point is proved 1. Generally by denying it to be after that Law Not after c. 2. By affirming another Law which is stiled the power This is both illustrated and confirmed The illustration is taken from the end of it life and amplified by the â—…nuance of it endlesse The confirmation is from a divine testimony vers 17. This is 1. Generally hinted thus for he testifieth 2. Particularly exemplified Thou art a Priest c. Hereof see Chap. 5. v. 6. § 31. Vers. 18. The second argument to prove the insufficiency of the Leviticall Priest-hood is taken from the abrogation of it This is 1. Expressed thus There is verily a disanulling of the Commandement 2. Confirmed by two Epithites which are 1. Expressed in these words weaknesse and unprofitablenesse Vers. 19. 2. Confirmed by failing in the main end thereof which 〈◊〉 make perfect The Law made nothing perfect Another argument to prove the sufficiency of Christs Priest-hood is taken from the ability thereof to do what the other Priest-hood could not This is 1. Generally intimated in this particle of opposition 〈◊〉 2. Particularly expressed and that two wayes 1. By a description of Christs Priest-hood 2. By a declaration of a priviledge thereof Christs Priest-hood is described 1. By substituting it in the room of the other Priest-hood implyed under this word bringing in and amplified by the object thereof a better hope The priviledge is accesse to God by the 〈◊〉 〈◊〉 draw neer to God §. 90. Of Observations raised out of Heb. 7. 16 17 18 19. Vers. 16. I. CHrist was ordained a Priest This is comprised under this phrase who is made See § 80. II. Christ was not such a Priest as the Leviticall Priests were This is the 〈◊〉 of this negative not after the Law See § 80. III. The Leviticall Priest-hood had a Law for it This is taken for granted in this phrase after the Law See § 80. IV. The ordinances about the Leviticall Priest-hood were carnall The Commandement which is here said to be carnall comprised those ordinances under it See § 81. V. Christs Priest-hood was with power This phrase after the power being meanâ—… of Christs Priest-hood intendeth as much See § 83. VI. The end of Christs Priest-hood was life even to bring men to life It is therefore stiâ—…ed the power of life See § 83. VII The life which Christ brings is everlasting This Epithite endlesse 〈◊〉 so much See § 83. Vers. 17. VIII A divine testimony is a
of their Priest-hood and make it such a note of the true Church as they deny our Church to be a true Church because it hath not a Priest-hood on earth For us it is sufficient that we have a Priest in heaven As for their Priests they are here by the Apostle so proved to be no Priests as they shall never be able to answer his argument For our parts let not us be like those who seek the living among the dead let us not seek for the benefit of Christs Priest-hood here on earth let the eye of our faith pierce into heaven and there behold our Priest at Gods right hand and there seek for the benefit of his intercession and seek to enter into heaven where Christ is and where he hath prepared a place for us §. 11. Of the different places of Christs and the legall Priest-hood THe Apostle in the latter part of the fourth verse proveth his assertion that Christ is no Priest on earth because he hath not that warrant for a Priest-hood on earth which they who were Priests on earth had in these words Seeing that there are Priests that offer gifts according to the Law By Priests he here meaneth Aaron and his posterity who were the only true lawfull Priests to continue one after another on earth Under gifts synecdochically are comprised all manner of sacrifices and all things else that were to be offered up by legall Priests See Chap. 5. v. 1. § 7. By Law he meaneth that ceremoniall Law which appointed who should be Priests and what they should do See Chap 7. v. 16. § 80. There was no other Law that was ever given by God concerning Priests on earth therefore the Apostles argument is sound and pertinent His argument may be thus framed Priests on earth must offer gifts according to the Law But Christ is not a Priest that offereth gifts according to the Law Therefore Christ is not a Priest on earth The manner of bringing in this argument thus Seeing that there are Priests c. or word for word there being Priests c. sheweth that Christs Priest-hood and the legall Priest-hood cannot stand together they cannot be both in one place They are not granted upon the same Law they have not the same offerings they are not of the same order Christ was the truth and substance the others but types and shadowes It is therefore a most incongruous thing to make a mixture of the rites of the Law with the truths of the Gospell There were divers in the Apostles time that â—…uch troubled the Church herewith The first Christian Councell made an exprâ—…sse Canon against them Acts 15. 24. c. The Apostle is very zealous against such Gal. 5. 2 4 12. Yet is this dangerous and pernicious error revived in our dayes The main opposition betwixt Christs and the legall Priest-hood being about the place one in heaven the other on earth giveth us to understand that there is a great difference betwixt Christs Priest-hood and the Priest-hood under the Law as betwixt heaven and earth For the Priest hood is to be esteemed according to the place where it is exercised The different ends of both do demonstrate as much The ends of Christs Priesthood are spirituall and heavenly happinesse as to purge away â—…inne to reconcile us to God and to bring us to heavenly happiness The ends of their Priest-hood were externall and legall as to take away legall uncleannesse to admit them to the sanctuary to mâ—…ke their sacrifices accepted They were indeed types of the things that Christ did but they themselves neither did nor could effect what they tipiâ—…yed This discovereth their folly who so dote on externall rites as they neglect thereby spirituall truth They do herein prefer earth before heaven This not only the Jewes do but also Papists whose whole worship consisteth in externall carnall earthly rites which are either Jewish or worse Hereof see more Chap. 7. v. 16. § 82. The 〈◊〉 which the Apostle maketh of gifts that the legall Priests offered according to the Law intimateth that Christ had no such gifts appointed by any Law 〈◊〉 him to offer So as there was nothing for him to offer but himself whereof see Chap. 1. v. 3. § 29. §. 12. Of Priests serving to an example and shadow Heb. 8. 5. Who serve unto the example and shadow of heavenly things as Moses was admonished of God when he was about to make the Tabernacle For see saith he that thou make all things according to the pattern shewed to thee in the mount THâ—… Apostle in this vers proceedeth yet further to prove that Christ was not such â—… Priest as the legall Priests were The argument which here he usâ—…th putteth 〈◊〉 〈◊〉 a difference betwixt them as hath been put The difference is as great as 〈◊〉 the substance and shadow thâ—… truth and type For of the legall Priests he 〈◊〉 〈◊〉 serve unto the example and shadow of heavenly things but under those heaâ—… things he meaneth Christ himself and such things as appertain unto him who 〈◊〉 the substance of the aforesaid shadow This relative who hath reference to those who are described in the latter part 〈◊〉 〈◊〉 former verse stiled Priests that offer gifts according to the Law These were 〈◊〉 Priests The greek verb translated serve is in the New Testament alwayes used to set 〈◊〉 divine and religious service It is sometimes translated to worship as Acts 24. 14 Phil. 3. 3. Heb. 10. 2. It is applyed to the act of Idolaters in serving their Idols 〈◊〉 〈◊〉 7. 42. Rom. 1. 25. But that is by reason of the esteem which Idolaters 〈◊〉 of that service which they performed to Idols They esteemed it to be a diâ—… and religious service According to the composition of the word it signifieth to serve with fear 〈◊〉 〈◊〉 Thus it implyeth an awfull respect to him who is served To exâ—… this sense of the word the Apostle addeth thereto the qualification with reveâ—… and godly â—…ear Heb. 12. 28. There is a noun hence derived which is translated divine service Heb. 9. 1. The verb here used implyeth the manner of their obâ—…erving the legall ordinances even with an awfull fear circumspect leâ—…t they should offend This was their duty wherein they failed who otherwise performed those legall services Hereupon we are exhorted to serve the Lord with â—…ear and rejoyce with 〈◊〉 Psal. 2. 11. On this ground the whole service of God is comprised under this word fear Psal. 34. 11. If they so served unto the shadow how should we serve to the heavenly things themselves One thing whereunto they served is here translated example Of this word see Chap. 4. v. 11. § 66. Example here signifieth such a pattern as was set before them to direct them and to shew what they should do Hereof see more § 13. The other word shadow properly signifyeth a representation of a bodily 〈◊〉 as of a man Acts
power Sate down on the right hand of the Majesty on high 6. His Propheticall office This is apparent in this phrase God spake unto us by his Sonne 7. His Priestly Office For it appertains to a Priest to purge away sinnes and to be ever at Gods right hand for us These Points are further prosecuted in this Epistle For 1. The divine nature together with the Princely office of Christ are described in the first Chap. 2. His humane nature in the second Chap. 3. His Propheticall function in the third and fourth Chap. 4. His Priestly office from the fourteenth verse of the fourth Chap. to the twenty two of the tenth Chap. The Priestly office of Christ is simply and generally propounded in the three last verses of the fourth Chap. and also comparatively exemplified by two great Types The first is of Melchisedech to whom Christ is resembled in the 5 6 and former part of the 7th Chap. The other is of Aaron before whom Christ is preferred from the 11th verse of the 7th Chap. to the 22th of the 10th Chap. There are sundry digressions here and there inserted which we shall observe as we meet with them The Rules for life are 1. Persevering in the truth 2. Walking worthy thereof Persevering in the truth is much insisted upon from the 22th verse of the 10th Chap. to the 14th of the 12th Chap. Walking worthy thereof is set out in sundry divine Admonitions from that 14th verse to the end which in their distinct places shall particularly be noted §. 11. Of the meaning of the first Verse HEBREWS 1. Vers. 1 2 3. GOd who at sundry times and in divers manners spake in time past unto the Fathers by the Prophets 2. Hath in these last dayes spoken unto us by his Sonne whom he hath appointed heir of all things by whom also he made the worlds 3. Who being the brightness of his glory and the express image of his person and upholding all things by the word of his power when he had by himself purged our sinnes sate down on the right hand of the Majesty on high THese words as they contain the summe of the doctrinall part of this Epistle so they serve for a Preface thereto which is here premised to stir up all that should read it to a more diligent heeding thereof for therein is set down the excellency of the new Testament above the old True it is that there is the same authority even a divine authority of both And that they are both a manifestation of Gods will Therefore God is said to speak by the Ministers of both God being the author of the one and the other they are both of the like authority and God speaking in both both declare the will of God God spake in times past and God spake in these last dayes The same God by the Prophets and by his Sonne The relation of this title GOD to the Sonne sheweth that the first Person in sacred Trinity the Father is in particular meant yet the other Persons are not excluded For the Sonne Exod. 3. 2 6. and the holy Ghost also Acts 28 26. spake to the fathers The same work may be done by the blessed Trinity the order and manner of working being rightly applied to each Person For as the Sonne is from the Father and the holy Ghost from the Father and the Sonne so the Father worketh by the Sonne and the Sonne from the Father Thus Iehovah the Sonne is said to rain fire from Iehovah the Father Gen. 19. 24. Some of the ancient Fathers assembled in a Council were so confident of the truth of the Application of that Title Iehovah twice used once to the Father and again to the Sonne as they denounced Anathema against such as should expound it otherwise Thus though the Sonne spake to the fathers yet may the Father as here be said to speak to the fathers by the Sonne and by him to make the worlds as ver 2. How God of old manifested his will by parts is thus further expressed at sundry times This phrase is the exposition of one Greek word but a compound word According to the notation of it it signifieth by many parts or parcels which necessarily implieth a distinction of times some at one time some at another Therefore it is not unfitly translated at many times God made known to Adam a Saviour of the seed of the woman to overcome the devil Gen. 3. 16. He confirmed the same by Sacrifices Gen. 4. 4. To Noah God by the Ark declared that few should be saved in comparison of the multitude that should perish and that they who were to be saved should be saved in the Ark of Christs Church 1 Pet. 3. 20 21. To Abraham God revealed his purpose of extending mercy to all nations Gen. 22. 18. To Iacob it was made known that the Messiah should come of the Tribe of Iudah Gen. 49. 10. Heb. 7. 14. To Moses that he should be a Prophet Deut. 18. 18. To David that he should be a King Psal. 2. 6. and a Priest Psal. 110. 4. To Isaiah that he should be born of a Virgin Isa. 7. 14. To Michaiah that he should be born in Bethlem Mic. 5. 2. Before the Law God gave to the fathers particular revelations fit for their times and their needs Under the Law God delivered many Ordinances Rites Types Ceremonies and shadows to foreshew Evangelicall truths and to uphold their faith therein For these ends also God sent divers Prophets from time to time till the fullness of time This manifesting of Gods will by parts is here noted by way of distinction and difference from Gods revealing of his will under the Gospel which was all at one time namely the time of his Sonnes being on earth for then the whole counsell of God was made known so farre as was meet for the Church to know it while this world continueth In this respect Christ saith Ioh. 15. 15. All things that I have heard of my Father I have made known to you and Ioh. 14. 26. The Comforter shall teach you all things and bring all things to your remembrance whatsoever I have said unto you The woman of Samaria understood thus much Ioh. 4. 25. when she said When the Messias is come he will tell us all things Obj. The Apostles had many things revealed unto them Gal. 1. 12. Answ. Those were no other things then what Christ had revealed before while he lived There is another difference in the word following translated in divers manners For that God who was pleased to reveal his will part by part was also pleased to reveal it after divers wayes These were either extraordinary or ordinary Extraordinarily God manifested his minde sometimes outwardly sometimes inwardly Outwardly by voice or signes but inwardly by revelation or inspiration To give particular instances of all these 1. God oft himself spake with his own voice and that when men were awake or at
Royall Scepter such as Kings only sway Other Commanders may have Scepters though not so properly as a King for mention is made of Scepters of Rulers in the plural number as Isa. 14. 5. Eze. 19. 11. Such a Scepter may be a Scepter of a City of a Tribe of a Province or of such a jurisdiction as he possesseth who holdeth the Scepter The equity of the former Scepter is thus set out a Scepter of righteousnesse which implieth that the King who swayeth that Scepter ordereth all things in his Kingdom most justly and righteously Order of matter requireth that the latter clause should be in the former place thus The Scepter of thy Kingdom is a Scepter of Righteousnesse But the Learned Languages place an elegancy in transposing the parts of a sentence According to the order of matter we will first speak of the Kingdom of Christ and then of the equity thereof §. 112. Of Christs Kingdom CHrists Kingdom is expresly mentioned in this phrase The Scepter of thy Kingdom The relative particle THY hath reference to Christ as was before shewed on this phrase Thy Throne § 106. Frequent mention is made of Christs Kingdom and that before he was exhibited in the flesh and since Before it was typified as by the Kingdom of other Kings of Iudah so in particular by the Kingdom of David 2 Sam. 7. 12 13 16. Isa. 9. 7. 16. 5. Jer. 23. 5 6. 33. 17. This Kingdom of Christ was also prophesied of before his Incarnation Gen. 49. 11 12 13. Numb 24. 17. Dan. 2. 44. Mic. 4. 8. After his exhibition in the flesh this Kingdom of Christ was published by his forerunner Mat. 3. 2. By Christ himself Luk. 4. 43. 8. 1. And by his Apostles Luke 9. 2. This Kingdom did the Apostles most set forth after Christs ascention Act. 8. 12. 20. 23. 28. 31. Christs Kingdom is that estate where Christ ruleth As God by his absolute power he reigneth over all creatures every where Psa. 103. 19. As Christ is God-man God manifested in the flesh All power is given unto him in heaven and earth Mat. 28. 18. yet hath Christ a peculiar Kingdom wherein he reigneth over a select people called out of the world who are a willing people Psa. 110. 5. This Kingdom is sometimes called the Kingdom of God Mar. 1. 14 15. And that in five especiall respects 1. By a kinde of excellency For excellent and eminent things are said to be of God as Gen. 23. 6. Psa. 87. 3. 1 Chr. 12. 22. Psa. 80. 10. 36. 6. Gen 30. 8. 2. In relation to the King thereof Christ Jesus who is true God Iohn 1. 49. Rom. 9. 5. 3. In opposition to Kingdoms of men Dan. 5. 21. Ioh. 18. 36. 4. In regard of the Laws priviledges and immunities thereof which are all divine and of God Deut. 4. 8. Rom. 14. 17. 5. In reference to the end thereof which is Gods glory Phil. 2. 9 10 11. It is also called the Kingdom of heaven Mat. 3. 2. 4. 17. and that in five other respects 1. To distinguish it from the Kingdomes of the world which the devils shewed to Christ Mat. 48. 2. To shew the kinde of the Laws Ordinances and appurtenances thereof which are all heavenly Heb. 9. 23. 3. To demonstrate the qualification of the subjects thereof whose inward disposition and outward conversation is heavenly Heb. 3. 1. Phil. 3. 20. 4. To set out the extent thereof It doth not only reach from Euphrates to Sihor as Solomons Kingdom did 1 King 4. 21. or from India to Ethiopia over 127. Provinces as Ahasuerus his Kingdom did Esth. 1. 1. but to heaven it self yea and that throughout the whole earth and the whole heaven Psae 135. 6. Mat. 28. 18. 5. To manifest the end of calling men into the Church which is Christs Kingdom of grace on earth that they might be fitted for heaven which is the Kingdom of glory Col. 1. 12. 13. 1 Pet. 1. 3 4. Well may the estate where Christ ruleth be accounted and called a Kingdom because all things which constitute a Kingdom appertain thereunto Such as these 1. An high supream Soveraign who is a true proper King an absolute Monarch which Christ is Isa. 9. 6. Psalm 2. 6. 1 Timothy 6. 15. 2. There be Subjects that take him for their King and willingly subject themselves to him Psa. 18. 44. 110. 3. 3. There is a distinct particular dominion or state in which that King reigneth and ruleth Psa. 2. 6. 4. There be Laws and Statutes whereby this Kingdom is governed the most righteous equall and prudent Laws that ever were These are registred in Gods Word the holy Bible Reade what is said of them Deut. 4. 8. Psal. 19. 7. 2 Tim. 3. 15 16 17. 5. There priviledges and immunities appertaining to this Kingdom such as never any Kingdom had the like Some of the priviledges are these 1. A right to the things of this world 1 Cor. 3. 22 23. 2. A free accesse to the Throne of grace at all times Eph. 2. 18. 3. 12. Heb. 4. 16. This priviledge will appear to be a great one if we well weigh the readinesse of him that sits on the Throne to accept us the abundance of blessings that are there treasured up and the assurance that the subjects of this kingdom have to attain their desires 3. A right to Christ himself and in him to all things that are his And what is not his Rom. 8. 32. 4. A right to heaven it self 1 Pet. 1. 4. Luk. 12. 32. Mat. 25. 34. The Immunities of Christs Kingdom are such as these 1. Freedom from all inconvenient and burdensome laws whether Ceremoniall Judiciall or Morall Rom. 7. 4. Gal. 4. 5. 2. From Sin Rom. 6. 18 22. We are freed from sinne 1. In regard of the guilt of it Rom. 8. 33. 2. In regard of the dominion and power of it Rom. 6. 14. 3. In regard of the punishment of it Rom. 8. 1. 3. From the sting of death 1 Cor. 15. 53. 4. From the power of Satan Heb. 2. 14. Who would not be of this kingdom What care should they have that are of it to abide in it and to say The Lines are fallen unto me in pleasant places yea I have a goodly heritage Psa. 16. 6. How sedulous should they be to bring others thereinto Cant. 8. 8. How conscionable ought the subjects of this Kingdom to be in walking worthy thereof Eph. 4. 1. Col. 1. 10. §. 113. Of the righteousnesse of Christs Kingdom THe Greek word joyned by the Apostle to the Scepter here mentioned signisieth rectitude streightness evenness It is opposed to crookedness roughness unevenness So doth the Hebrew word also signifie It is â—…itly applied to a Scepter which useth to be streight and upright not crooked not inclining this way or that way So as that which is set out by a Scepter namely government is hereby implied to be right and upright
96. The Apostle therefore may here have reference to the Law and that may be one word of Angels here meant But this must not be restrained only to the giving of the Law but rather extended to other particulars also which at other times Angels delivered from God to men For before the Gospel was established in the Christian Church God frequently delivered his will to men by the ministry of Angels as we shewed in the first Chapter § 96. And wheresoever any judgment was executed upon any person for any light esteem of that message which was brought by an Angel the same may be here understood and applied to the point in hand §. 10. Of the respect due to Gods Word by any Minister delivered SOme take the word Angels in the larger sense for any manner of messengers from God that brought his Word to his people Of this large extent of Angels see on the first Chapt. § 79 82. If Angels be here thus largely taken under the word of Angels may be comprised every declaration of Gods will by any Minister whether ordinary as Prophets and Levites or extraordinary as Prophets or coelestial as the heavenly spirits For the word or message of any messenger sent of God is to be received as spoken by God himself Isa. 13. 20. Gal. 4. 14. 1 Thes. 2. 13. In this sense the comparison will lie betwixt the Ministry of Gods Word before the exhibition of Christ and after it and proves the ministry of the Word since Christ was exhibited to be the more excellent This comparison will well stand with the main scope of the Apostle which is to incite Christians to have the Gospel and the Ministry thereof in high esteem But that which the Apostle hath delivered in the former Chapter and further delivereth in this Chapter ver 5 7 16. of coelestial Angels clearly manifesteth that such heavenly spirits are here principally intended By just and necessary consequence it may be inferr'd that the word of all Gods Ministers before the time of the Gospel was such as the word of Angels is here said to be stedfast c. §. 11. Of the stedfastnesse of Gods word OF the foresaid word of Angels it is said that it was stedfast that is firm stable inviolable that which could not be altered that which might not be opposed gainsaid or neglected It is attributed to Gods promise which never failed Rom. 4. 16. to an Anchor that fast holdeth a ship Heb. 6. 19. and to a Testament ratified by the Testators death which no man altereth Heb. 9. 17. Gal. 3. 15. The reason hereof resteth not simply on the authority or infallibility of Angels who delivered the word but rather on the authority and infallibility of the Lord their Master who sent them For the word of an Angel was the word of God as the word of the Lords Prophet was the word of the Lord 1 Sam. 15. 10. and as the word of an Ambassadour or of an Herauld is the word of the King or of him that appointed him For if they be faithfull as good Angels are they will deliver nothing but that which is given them in charge and that they will also deliver in the Name of their Master that sent them The word of Angels therefore being the word of the Lord it must needs be steadfast For with the Lord there is no variableness neither shadow of turning James 1. 17. I am the Lord saith God of himself I change not Mat 3. 6 §. 12. Of the stedfastness of the severall kindes of Gods Law SOme object the abrogation of the Law which is said to be delivered by Angels against the stedfastness thereof For a fuller Answer hereunto I will endeavour to shew in what respect the several kindes of Gods Law may be said to be stedfast notwithstanding any abrogation of any of them Gods Law is distinguished into three kinds Iudiciall Ceremoniall and Morall 1 The Iudiciall Law was steadfast so long as the Polity to which the Lord gave it continued 2 The Ceremoniall Law was steadfast till it was fully accomplished in the truth and substance thereof and in that accomplishment it remains everlastingly steadfast 3 The Morall Law which is here taken to be especially intended was ever and ever shall be a steadfast and inviolable Law It endureth for ever Psal 19. 9. This is it of which Christ thus saith It is easier for heaven and earth to pass then one title of the Law to fail Luke 16 17. Indeed Christ hath purchased for such as believe in him a freedom from the Law in regard of sundry circumstances Such as these 1 In regard of an end for which it was at first instituted namely to justifie such as should in themselves perfectly fulfill it The end is thus expressed The man which doth those things shall live by them Rom. 10. 5. The man namely he himself in his own person not by another nor a Surety for him Which doth namely perfectly without failing in any particular Those things namely all the things in their substance and circumstances that are comprised in the Law Our freedom from the Law is thus expressed We have beleeved in Iesus Christ that we might be justified by the faith of Christ and not by the works of the Law Gal. 2. 16. 2 In regard of the penalty of the Law which is a curse for every transgression according to this tenour thereof Cursed is every one that continueth not in all things which are written in the Book of the Law to do them Gal. 3. 10. Our freedom from this curse is thus set down Christ hath redeemed us from the curse of the Law being made a curse for us Gal. 3. 13. And thus There is no condemnation to them which are in Christ Iesus Rom. 8. 1. 3 In regard of the rigor of the Law which accepts no endeavours without absolute perfection The tenour of the curse imports as much for it pronounceth every one cursed that continueth not in all things Gal. 3. 10. Our freedom from this rigour is thus exemplified If there be first a willing minde it is accepted according to that a man hath and not according to that he hath not 2 Cor. 8. 12. 4 In regard of an aggravating power which the Law hath over a naturall man For a naturall man committeth sin even because the Law forbids it and in despite of the Law and thus the Law makes sinne exceeding sinfull Rom. 7. 13. From this we are freed by the grace of Regeneration whereby we are brought to delight in the Law of God after the inward man and with the minde to serve the Law of God Rom. 7. 22 25. But notwithstanding our freedom from the moral Law in such circumstances as have been mentioned that Law remaineth most steadfast and inviolable in the substance of it which is an exact form and declaration of that which is good and evil just and unjust meet and unmeet and of what is due
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
sorts which are three 1. Signes 2. Wonders 3. Miracles 2. By their variety in this word divers Gifts are described 1. By their author the holy Ghost 2. By their distribution This is implied in the Greek word used by the Apostle The rule is thus manifested According to his own will Here observe 1. The kinde of rule with 2. The property of it his own §. 39. Of the Doctrines arising out of the 2 3 4. verses of the second Chapter I. MOtive may be added to motive To that motive in the former verse taken from the dammage of noâ—… heeding the Gospel in these verses another motive is added taken from the vengeance that will follow thereupon For men are hardly brought to beleeve Divine truths II. Suppositions may imply unquestionable truths The manner of the Apostles arguing by way of supposition If proveth as much See § 8. III. Angels were of old Gods Ministers to his Church They spake his word See § 10. IV. Gods Word is stedfast So is it here expresly said to be See § 11 12. V. Divine vengeance may be a motive to forbear sinne The inference of the vengeance upon the word spoken proves as much for it is here to that very end alleadged VI. There are different kindes of sin The distinction betwixt transgression and disobedience imports thus much See § 14. VII Nâ—… sinne shall pass unrevenged This generall particle every intends this VIII Pknishment is due to transgression It is therefore stiled a recompence of reward See § 16. IX Divine vengeance is most just So it is here expresly said to be See § 17. X Transgressors shall receive vengeance will they nill they This verb received intimates this point See § 17. XI Revenge of sinne is most sure This interrogative HOW intimates as much See § 18. XII There are degrees of sinne and judgement The inference of the later part of the comparison upon the former declares the truth of this point For neglect of the Gospel is made a greater sin then neglect of the Law and a greater judgement is thereupon inferred See § 18. XIII It is very dangerous to neglect the Gospel There is no way of escaping for such See § 19. XIV The greatest as well as the meanest falling into the same sinne are liable to the same judgement This pronoun WE includes the Apostle himself and all to whom he wrote See § 18. XV. The Gospel brings salvation It is thereupon stiled Salvation See § 20. XVI The salvation brought by the Gospel is very great This word So great intends as much It is far greater then that which by the Ministry under the Law was brought to people See § 21. XVII Christ was a Preacher He is here said to Preach See § 22. XVIII The Word is made profitable by Preaching For this end Christ Preached it See § 23. XIX Christ was the first Preacher of the Gospel This is here expresly asserted See § 24. XX. God would have his word confirmed See § 25. XXI Many Preachers of the same truth confirm it the more Thus by other Preachers the Gospel which Christ first Preached was confirmed See § 25. XXII Apostles succeeded Christ. These were they who heard him See § 26. XXIII Preachers confirm the Gospel to others It was confirmed unto us saith the Text. See § 27. XXIV God addeth his witnesse to the Ministry of his servants This is here expresly set down See § 28. XXV God only can work miracles This is here set down as Gods proper Act. See § 28. XXVI Miracles are above the power of creatures This followeth from the former by just consequence See § 29. XXVII Works are witnesses to Gods Word God by his works bare witnesse to his Apostles See § 30. XXVIII Signes by visible objects confirm Divine matters XXIX Wonders by the strangenesse of them do the like XXX Miracles also do so by a Divine power manifested in them These three last Doctrines arise out of the notation of those words Signes Wonders Miracles See § 31 32. XXXI Divers miracles were wrought to confirm the Gospel See § 34. XXXII Mens gifts are of the holy Ghost He gives them 1 Cor. 12. 11. Therefore they are here stiled Gifts of the holy Ghost See § 35. XXXIII Extraordinary gifts were abundantly given at the first preaching of the Gospel The Church had then need of them See § 35. XXXIV Gifts of the holy Ghost were confirmations of the Gospel They are in this respect here joyned with miracles See § 35. XXXV Mens Functions and abilities are of God Ibid. XXXVI The Gospel had greater confirmation then the Law See § 36. XXXVII God hath no other rule then his own will This relative His own implies as much XXXVIII God orders mens parts and places according to his will See § 37. §. 40. Of the inference of the fifth verse upon that which goeth before Verse 5. For unto the Angels hath he not put in subjection the world to come whereof we speak IN this verse the Apostle hath an eye to that main point which he insisted upon in the former Chapter which was that Christ is more excellent then Angels and also to the argument in the verses immediatly going before whereby he proved that more heed is to be given to the word of Christ then to the word of Angels In reference to the former Chapter a ninth argument is in this verse added to those â—…ght which were produced in the former Chapter to prove the foresaid excellency of Christ above Angels See chap. 1. § 64. In reference to the former part of this Chapter this verse containeth a reason why Christs word is to be preferred before the word of Angels namely because God hath given a greater authority to Christ then ever he did to Angels The first particle of this verse FOR sheweth that a reason is contained therein This reason is here set down as a double transition The first is from Christs excellency in reference to his Divine nature unto his excellency in reference to his humane nature The other is from the Apostles exhortatory digression unto his doctrinal point about Christs excellency In the former Chapter the Apostle sets out the excellency of Christ being God yet so as he considered him also to be man even God-man In this Chapter he sets out the excellency of Christ being man yet so as he considereth him also to be God even Man-God The reason here produced is comparative The comparison is of unequals for it is betwixt Christ and Angels 1. The inferiority of Angels is declared in this verse 2. The superiority of Christ is proved vers 6 7 8 9. The manner of expressing the inferiority of Angels is like that which was used chap. 1. § 46. It is expressed negatively unto the Angels hath he not put c. In this place the kinde of argument is the stronger in that it is denied to them by him who only
be said to be bound One is the bond of Law as an obligation whereby a man stands bound to pay a debt The other is a bond of violence as when a man is bound by cords chains or other like means Act. 22. 30. In the former sense men are redeemed by payment of the debt which is a point of justice Thus Christ is said to redeem us by a price which was his own precious blood 1 Pet. 1. 18 19. In this respect another word is used which signifieth to buy and we are said to be bought 1 Cor. 6 20 7. 23. Thus Christ bought us of his Father and by giving his blood for our Redemption satisfied the justice of his Father In the later sense men are redeemed by might and force This is an act of power Thus Christ overcame that Tyrant that held us in bondage and so delivered us Hereof see § 141. This deliverance is here amplified by the extent of it for the benefit thereof extended to all of all sorts This is implied under these indefinite relatives them who The correllative in Greek implieth a generality It is translated sometimes as many as Matth. 14. 36. Sometimes all they that Luk. 4. 40. Sometimes whosoever Luk. 9. 5. This indefinite particle doth not intend that every one that was subject to the foresaid bondage was delivered but that there were none so deeply implunged therein and so fast held thereby but might be delivered by Christ. Of Christs dying for every man See § 81 82. Of all deliverances this here spoken of is the most admirable in the kinde and most beneficiall to us that partake of the benefit thereof Was the Israelites deliverance from the Egyptian bondage or from the Babylonish captivity a benefit worthy to be kept in perpetuall memory Surely then much more this There is as great a difference betwixt them and this as betwixt a tyrant that is but flesh and blood and Principalities and powers as betwixt earth and hell as betwixt temporary and everlasting The difference is greater then can be expressed whether we consider the bondage from which or the means by which we are delivered This deliverance was it which made that good old Priest which had been dumb when his mouth was opened thus to praise God Blessed be the Lord God of Israel for he hath visited and redeemed his people c. Luk. 1. 68 c. How ill doth it become those who think and professe that they are delivered to walk as slaves who are not delivered With great vehemency thus doth the Apostle protest to such This I say and testifie in the Lord that ye henceforth walk not as other Gentiles c. Eph. 4. 17. Having changed our Master it is most meet that we should change our service The Law of nature and of Nations requireth as much Ye were sometime darknesse but now are ye light in the Lord walk as children of light Eph. 5. 8. This was the principall end for which Christ delivered us out of the hand of our enemies namely that we might serve him without fear in holinesse and righteousnesse before him all the daies of our life We may not therefore any longer be servants of sin Rom. 6. 12. nor of Satan 1 Pet. 5. 9. nor of men 1 Cor. 7. 23. They who so do make void that for which Christ hath taken flesh and blood and therein by death destroyed the devil §. 153. Of the Resolution of Heb. 2. v. 14 15. 14. For as much then as the children are partakers of flesh and blood he also himself likewise took part of the same that through death he might destroy him that had the power of death that is the devil 15. And deliver them who through fear of death were all their life time subject to bondage IN these two verses is a description of Christs Kingly Office This is set out by two effects accomplished by his death so as a further proof is herein given of Christs humane nature united to his Divine Two points are hereabouts observable 1. A connexion of Christs Regall Function with his Propheticall in this phrase For as much then as the children are partakers of flesh and blood 2. The demonstration of this Royall power The connexion sheweth a reason why Christ exercised his Kingly Office in maâ—… nature Namely because the children which God had given him were so In setting down this reason observe 1. The relation of the persons at whose good he aimed the children 2. Their constitution flesh and blood 3. Their participation therein are partakers In the demonstration of Christs Royall power is set down 1. The nature wherein he exercised it 2. The Acts whereby he manifested it About the foresaid nature is set down 1. The Person that assumed it He himself 2. The kinde of nature The same 3. The manner of assuming it He took part 4. His resemblance therein to others also likewise The Acts of his Royall Function are two 1. A conquest v. 14. 2. A deliverance v. 15. In setting down the conquest we may discern 1. The manner of expressing it by way of a finall cause That he might 2. The matter whereof it consisteth This setteth out 1. The kinde of conquest Destroy 2. The means whereby he accomplished it by death 3. The enemy conquered He is set out 1. By his power Him that had the power of death 2. By his name Devil The second Act of Christs Royall Function is set out as the former 1. By the manner of expressing it which is by way of a finall cause implied in this copulative and as if he had said And that he might 2. By the matter whereof it consisteth Herein is set down 1. The kinde of Act Deliver 2. The extent thereof Them who or whosoever 3. The parties delivered These are described by that miserable condition wherein they were before they were delivered This condition is set out two waies 1. By that fear wherein they are aggravated by the object thereof death 2. By that bondage wherein they were This is aggravated 1. By the straitness of the bond subject or fast held 2. By their continuance therein all their life time §. 154. Of the Observations collected out of Heb. 2. v. 14 15. I. MAns nature is of a frail constitution It is flesh and blood visible sensible mutable mortall corruptible See § 137. II. Saints are of the same constitution with others By the children are meant Saints and these are said to be partakers of flesh and blood See § 138. III. The Son of God became man This relative He himself hath reference to Christs eminency even as he was God See § 58. IV Christ voluntarily became man This word took part implieth as much See § 139. V. Christ would partake of the very same nature that others had So much is expressed under this phrase the same See § 139. VI. Because the rest of Gods children were flesh and blood
Moses he remained a meer man and mortal yea subject to sin whereby he so provoked God as he was not suffered to leade Israel into Canaan and there to settle them Deut. 32. 51 52. Christ notwithstanding his abasement was true God and eternal He did no sin 1 Pet. 2. 22. He leads his people into the heavenly Canaan Herein was Ioshua a Type of Iesus Had the Jews that lived in Christs time known and beleeved the great difference betwixt Christ and Moses they would not have so lightly esteemed him as they did much lesse have rejected him Christs excellencies were evidently made known to them by his doctrine and works Concerning which some of them said When Christ cometh will he do more miracles then those which this man hath 〈◊〉 And again Never man spake as this man Joh. 7. 31 46. But the God of this 〈◊〉 hath blinded their mindes lest the light of the glorious Gospel of Christ who is the image of God should shine unto them 2 Cor. 4. 4. The like may be said of their posterity the Jews that have lived since their daies and of whom there are many yet living Did Turks Saracens and others which account Moses to be a great Prophet and receive his Books as Canonicall understand the difference betwixt Christ and Moses they would certainly entertain the Gospel and beleeve in Iesus and prefer him before Moses As for us that know and beleeve the difference betwixt Christ and Moses let us know and beleeve that there is an answerable difference between the Law and the Gospel and thereupon be moved to have the Gospel in as high an account as ever any of the Jews had the Law For this end let us set the patern of David before us who could not satisfie himself in setting out his high esteem thereof and great delight therein Reade for this purpose Psa. 19. 7 c. and Psâ—… 119. throughout This moved him to lay that charge upon his Sonne to keep the Statutes of God as they are written in the Law of Moses 1 King 2. 3. Behold also the patern of Iosiah who turned to the Lord with all his heart and with all his soul and with all his might according to all the Law of Moses 1 King 23. 25. Of the Jews that returned from the captivity it is said That they entred into a curse 〈◊〉 into an Oath to walk in Gods Law which was given by Moses We ought not only so to esteem of the Gospel but also to give more earnest heed thereto See chap. 2. 1. § 2. 5. As Moses the Law-giver could not bring Israel unto Canaan so the Law can bring none to heaven But Ioshua setled then there so Iesus by the Gospel setleth beleevers in heaven §. 46. Of honour due to a Builder THE Apostle further proceeds to amplifie the disparity betwixt Christ and Moses by a particular exemplification of the Excellency of Christ aboâ—…e Moses This he doth under the metaphor of a Builder and an house built The argument may be thus framed The Builder of an house is worthy of more glory then the House But Christ is the Builder and Moses a part of the House built Therefore Christ is worthy of more glory then Moses The Proposition is in the latter part of the third verse The Assumption in the verses following The Conclusion in the former part of this third verse The Participle whereby the Builder is here set out is in Greek a compound the simple Verb signifieth to prepare or to put on or to adorn I finde it not in the New Testament but it is frequent in other authours This Compound is oft used in the New Testament and that to set out 〈◊〉 preparing a way Mat. 11. 10. And the making of the Tabernacle Heb. 9. 2. And ordaining the things thereof Heb. 9. 6. And preparing or building the Ark Heb. 11. 7. 1 Pet. 3. 20. Here it is fitly translated He who dath built or a builder in that it hath reference to an house built A Builder is the efficient cause of that which he buildeth and in that respect worthy of more honour then the effect or the work done For if there be any excellency in a thing built that excellency cometh from the builder When men behold an Edifice substantially artificially and curiously 〈◊〉 they use to commend the Builder Moses blessed Bezaleel and Aholiab and the other workmen that built the Tabernacle when he looked upon all the work and beheld that they had done it as the Lord had commanded Exo. 39. 43. An honourable mention is made of Solomon even after the captivity for the Temple which he built Ezr. 5. 11. Though Nebuchadnezzar offended through the pride of his heart in boasting of his great Pallace yet this his speech Is not this great Babylon that I have built for the house of my Kingdom Dan. 4. 30. sheweth that the honour of a fair building appertaineth to the builder On the contrary he that beginneth a building and is not able to finish it makes himself a laughing-stock Luk. 14. 29. It is a senseless thing to attribute the glory of that which is received from another to the subject matter in which it is What praise is it to the timber or stones or other materials that they make up a fair and glorious edifice Can the timber cut down hew square fit and lay it self in order to make up the edifice Can stones or clay or iron or any other materiall do the like Can silver or gold or pretious stones polish or put themselves in those places and ranks where they may beautifie a building The workman that fits prepares laies all sorts of materials in their due places who fastens them together who erects the edifice and perfects it deserves the glory of his workmanship and by due hath the praise thereof To apply this to the most famous and glorious building that ever was which is the Church of God We as lively stones are built up a spirituall house 1 Pet. 2. 5. We are built upon the foundation of the Apostles and Prophets Iesus Christ himself being the chief corner-stone Eph. 2. 20 c. should we hereupon think to have the glory hereof Not unto us not unto us but unto our builder the Lord Jesus Christ the glory be given We are by nature rough untoward unfit to make a Temple for God we are dead in sinne Unless by the Ax of Gods Word the operation of Gods Spirit accompanying the same we be hewed and squared unless the hard knobs of obstinacy be chopt off unless the bark of civility and formall profession be pulled away unless the sprouts of pride be paired off unless the hollow dotes of hypocrisie be made plain and even unless the rotten holes of lusts be cut out unless we be quickned and made living stones fit for a spirituall building unless we be gathered together and united to Christ the foundation and one to
appeared to be so Of the word here used See more Chap. 10. 29. § 108. §. 14. Of the Resolution and Observations of Heb. 4. 1. 1. Let us therefore fear lest a promise being left us of entring into his rest any of you should seem to come short of it THe Summe of this Text is A Caveat against Backsliding Two points are hereabout to be observed 1. The Inference Therefore 2. The Substance Of the Substance there are two parts 1. An Admonition 2. An Incitation to observe it 1. The matter of the Admonition is in this word Fear 2. The manner is manifested in the first person and plurall number Let us In laying down the Incitation the Apostle demonstrateth 1. The ground 2. The damage of Backsliding The ground is expressed in this phrase A promise being left Here observe 1. Their Deficiency Left c. 2. The Subject thereof which was a promise Their Deficiency is set out 1. By the thing promised Rest. 2. By the kinde of Rest His namely Gods 3. By the fruition they might have had thereof entring into 2. The Damage is 1. Generally implied in this particle of supposition Lest. 2. Particularly exemplified In the Exemplification are set down 1. The kinde of damage Comeshort 2. The persons who incur that damage Any of you 3. The time At any time 4. The extent of avoiding it in this word Seem Doctrines I. We must be warned by others harms For this end the Apostle inferreâ—… 〈◊〉 Admonition on judgements executed upon the Israelites Therefore See Chap. 3â—… § 89. II. Admonishers of others must admonish themselves The Apostle in using the â—…ral number admonisheth others and using the first person he admonisheth 〈◊〉 self Let us See § 3. III. Christians must be fearfull of falling away This is it whereabout we are 〈◊〉 joyned to fear See § 5. IV. There is a Rest for Gods people This is here taken for grant under this 〈◊〉 Rest. See § 6. V. The rest prepared for Saints is Gods rest This relative HIS hath refereâ—… God See § 9. VI. The good intended to Gods people is promised to them This also is here takâ—… grant under this word A promise See § 6. VII It is dangerous to leave a promise This is here laid down as the groâ—… missing the promise See § 8. VIII We must be circumspect This word of Caution Lest intends as 〈◊〉 See § 5. IX Our circumspection must be over our selves and others impartially 〈◊〉 § 10. X. Apostates fail of the prize This Metaphor Come short intends this 〈◊〉 § 11. XI We must so run that we may obtain We are here fore-warned not to 〈◊〉 short See § 12. XII Appearance of backesliding is to be avoided We may not seem to come 〈◊〉 See § 13. §. 15. Of the inference of the 2d V. on the first Verse 2. For unto us was the Gospel preached as well as unto them but the 〈◊〉 preached did not profit them not being mixed with faith in 〈◊〉 〈◊〉 heard it THe Apostle presseth his former Admonition of fearing the like judgeâ—… that was inflicted on the Israelites by the like means of stedfastnesse 〈◊〉 to us that was afforded to them The Argument may be thus framed They who have like priviledges may expect the like judgements that 〈◊〉 inflicted on them that perverted the priviledges But we Christians have the same priviledges that the Israelites had Therefore we Christians may expect the like judgements if we 〈◊〉 the priviledges The particular priviledge wherein the Apostle exemplifieth his Argument 〈◊〉 Gospel preached It was preached to the Israelites and it is preached to 〈◊〉 stians That this common priviledge is here brought in as a reason to enforce the 〈◊〉 mer Admonition is evident by the two first particles a For Also or For 〈◊〉 It becomes us therefore well to use that priviledge and means of salvation which God still affordeth to us as he had afforded to the Israelites lest by our failing therein we provoke God to deal with us as he hath dealt with others on the like ground See more hereof on Chap. 3. vers 11. § 113. §. 16. Of the blessing of the Gospel THis phrase The Gospel was preached is the interpretation of one Greek word which may be thus translated Gospellized or Evangellized the persons being added thereto thus We are Evangellized This is a Grecism used again v. 6. Mat. 11. 5. Our English hath fully and fitly interpreted the meaning of the Grecisme thus Unto us was the Gospel preached The Verb is a compound The simple Verb signifieth to declare as to bring a message tidings or news The Adverb with which it is compounded signifieth well in composition good as to declare a good message to bring good tidings Of the notation and sense of this word See The whole Armour of God on Ephes. 6. 15. Treat 2. Part. 5. § 4. See also Chap. 6. § 35. Chap. 13. v. 9. § 117. This relative US unto us hath reference to the Church in and since Christs time For we are here set down in opposition to them that lived under the Law The compound Verb intendeth two things 1. That the Gospel is the ground of faith It was for this end made known to the Israelites and Christians Of the Gospel working faith See The whole Armour of God on Eph. 6. 16. Of Faith Treat 2. Part. 6. § 19 21. 2. That preaching the Gospel is the most usual and powerfull means to work faith See Chap. 2. v. 3. § 23. The force of the foresaid reason intends a third point 3. That where the Gospel is preached Faith Obedience and Perseverance in our Christian course This is it which the Apostle presseth to restrain us from the sinnes whereinto the Israelites fell and to keep them from backsliding and by consequence to make them faithfull in their holy profession This motive did the fore-runner of Christ and Christ himself use for that end in these words Repent for the kingdom of heaven is at hand Mat. 3. 2. 4. 17. So did Christs Apostles after him Act. 2. 38 39. 17. 30. By preaching the Gospel offer is made of remission of sins of reconciliation with God and of eternal salvation Good reason therefore that Repentance Faith and new Obedience are to be yielded To refuse to yield to the Gospel is to reject the counsel of God against ones self Luk. 7. 30. Just cause have we well to observe what by the Gospel is required and expected In what age of the world in what Nation in what City and place hath the Gospel been more plentifully perspiculously and powerfully preached then among us §. 17. Of the Gospel preached before Christs time as well as since THe former Argument the Apostle yet further enforceth by comparing the estate of Christians with the estate of the Israelites in this phrase As well as unto them This intends thus much that the Gospel was preached to Christians as
may be given of Gods taking up six daies in making 〈◊〉 world One that by a due consideration of every daies work we might the better 〈◊〉 scern the difference of every creature one from another and the dependance 〈◊〉 one upon another For the creatures first made were for the use of such as folloâ—…ed after them The other that God might be a pattern to children of men throughout all ages how to spend their time namely by working six daies in every week and restiâ—…g the seventh Of that Objection which from this seventh day wherein God rested is maâ—…e against Christians keeping their Sabbath the next day which is the first day of the week See the forementioned Sabbaths Sanctification Quest. 43 c. In the last place this clause is added from all his works because he had finished them Hereof see § 28. This generall particle ALL compriseth under it the severall works of God oâ—… what kinde or sort soever they were whether above or below great or mean 〈◊〉 any at all excepted This is to be noted against them who pretend this or that kinde of works for â—…olation of the Sabbath Some think that if the works be great and weighty As carrying in of the harveâ—… when opportunity serveth upon the Sabbath day which otherwse they say may be spoyled The Law of God is express against this excuse Exod. 34. 21. Others think that they may do small matters as if God took no notice of theâ—… Let such consider the end of him that gathered sticks upon the Sabbath 〈◊〉 15. 32. Both these and all others that do any kinde of works that ought not to be done on the Sabbath swerve from this pattern of God who rested from 〈◊〉 his works §. 32. Of the Resolution of Heb. 4. v. 3 4. 〈◊〉 Fâ—…r we which have believed do enter into rest as he said As I have sworn in 〈◊〉 â—…ath if they shall enter into my rest although the works were finished from the 〈◊〉 of the world 〈◊〉 〈◊〉 〈◊〉 spake in a certain place of the seventh day on this wise And God did rest the 〈◊〉 day from all his works THe summe of these two verses is a difference betwixt two rests The one is a rest to be enjoyed in heaven The other is the rest of the Sabbath The former is First Propounded Secondly Proved In the point propounded are set down 1. The persons whom it concerns 2. The point it self concerned About the persons we have 1. The manner of expressing them in the first person and plurall number and 〈◊〉 past We that have 2. The grace whereby they are fitted for rest Believed In the point concerned is expressed 1. The act in the time present Do enter 2. The subject of that act into Rest. The proof is 1. Generally intimated in this phrase As he said 2. Particularly exemplified In the exemplification God himself is brought in speaking and confirming the 〈◊〉 in hand thus As I have c. Of Gods speech there are two parts 1. The argument that he useth 2. The matter confirmed The argument is his Oath sworn amplified by the kinde of Oath in wrath 〈◊〉 by the manner of propounding it in this particle If. The matter confirmed is an heavy judgement which was a failing of that which was prepared for them The thing prepared was Rest amplified by the Author of it My Rest saith God Their sailing thereof is thus expressed If they shall enter or they shall not enter The other kinde of rest was the rest of the Sabbath In setting down this 1. There is a note of distinction betwixt the two rests Although 2. A declaration of the ground of this later rest That ground is 1. Propounded 2. Proved In the proposition we have 1. The kinde of ground which was Gods finishing his works 2. The time when From the foundation of the world The proof is 1. Generally intimated 2. Particularly exemplified In the generall there are four points to be considered 1. The Author thereof He said 2. The place where In a certain place 3. The subject whereabout The seventh day 4. The manner how On this wise In the exemplification there are four observable points 1. The person God HE. 2. His act Did Rest. 3. The time The seventh day 4. The object from what he rested From his works This is amplified by the note of generality ALL. §. 33. Of Doctrines raised out of Heb. 4. 3 4. I. UNbelievers are excluded from the priviledge of Believers The inference of this verse upon the former in this causall particle FOR demonstrates thâ—… much See § 21. II. True Believers may know they have faith He was a true Believer that said Wee which have believed See § 22. III. Professors must judge of others as they do of themselves This Apostle doth put others in the same rank with himself by using the plurall number See § 22. IV. Faith giâ—…es assurance of the thing promised For thus saith a Believer We 〈◊〉 enter See § 23. V. Future things promised are as sure as if they were present The rest concerning which he saith in the present We do enter was then to come See § 24. VI. Beginnings of heavenly rest are here enjoyed It is of the time of this life that be here saith We do enter See § 24. VII Rest is prepared for Believers This is here set down as a granted case See § 24. VIII God spake by his Prophets This relative HE hath reference to God yeâ—… they were the words of David See § 25. IX The Word written is as a Sermon preached That whereof this is spoken He said was the written Word See § 25. X. That which unbelievers misse of Believers attain to This is the force of the Apostles argument implied in this conjunction AS God said that unbelievers should not enter into his rest thence the Apostle inferres that Believers do enâ—…er thereinto See § 25. XI Gods Oath is an infallible argument Unbelievers shall not enter into 〈◊〉 as God hath sworn or because God hath sworn they should not enter 〈◊〉 § 26. Of Doctrines gathered from Gods Oath the form and matter thereof See Chap. 3. v. 11. § 120. XII Things of the same name may be of different kinds This discretive conjâ—…ction Although intends as much Heaven and the Sabbath are both a rest yeâ—… different rests See § 27. XIII The creatures are Gods work They are hère so called See § 28. XIV God in six daies made up the full number of creatures In this sense it is here said that he finished them See § 28. XV. God perfected his creatures The word finished implieth thus much also See § 28. XVI The world is a comely Fabrick The notation of the Greek word translated world intends as much See § 29. XVII The world hath a foundation This is here taken for grant by attributing a foundation to the world See § 29. XVIII Gods works were perfected at the very first This is the intendment
know nothing by my self 1 Cor. 4. 4. There was 〈◊〉 guile found in Christs mouth we ought to put away lying and speak every 〈◊〉 truth with his neighbour Eph. 4. 25. Christ did not evil We ought to 〈◊〉 〈◊〉 which is evil and to cleave to that which is good Rom. 12. 9. § 92. Of the inference of the 16th verse Verse 16. Let us therefore come boldly unto the throne of grace that we may 〈◊〉 mercy and finde grace to help in time of need IN this verse is laid down a second use of Christs Priesthood The 〈◊〉 was to hold fast our profession vers 14. This is to approach to the 〈◊〉 〈◊〉 grace Both of them are brought in with this usuall particle of reference Therefore This later is inferred both upon the dignity and also upon the infirmities 〈◊〉 Christ. The former especially upon his dignity This shews Christs 〈◊〉 that his ablenesse to help Where these two concurre Will and Power no â—…stion need be made of any needfull succour Well did the Leper which 〈◊〉 to Christ thus joyn them together Lord if thou wilt thou caust make me 〈◊〉 Matth. 8. 2. Both these must be known believed and called to minde when 〈◊〉 to God From this inference it may be inferred that without such a Priest as 〈◊〉 〈◊〉 there is no accesse to God If we must therefore go to God because we 〈◊〉 such a Priest it followeth That without such a Priest we cannot go to God 〈◊〉 Chap. 2. v. 17. § 179. The compound Verb translated come unto ariseth from the same 〈◊〉 Verb that that other word did which is translated passed into v. 14. § 85. It in generall implieth an act on our part which testifieth our endeavour â—…ter that which we desire Hereof See v. 11. § 63. §. 93. Of boldnesse in going to God THe manner of going to God is thus expressed boldly word for word 〈◊〉 boldnosse or confidence Of this word See Chap. 3. v. 6. § 61. It is here opposed to distrustfulnesse and fearfulnesse According to the â—…tion of the originall word it implieth a free uttering of a mans whole minde 〈◊〉 craving whatsoever may and ought to be asked of God This is indeed a great priviledge but yet no other then what we may 〈◊〉 Christ our great Highpriest lay claim unto and in all our wants freely and â—…rantably use The main point is implied under these phrases Ask seek knock Matth. 7. 7. Open thy mouth wide Psal. 81. 10. Especially under these qualifications draw near in 〈◊〉 of faith Heb. 10. 22. Ask in faith nothing wavering Jam. 1. 6. These phrases import such chearfulnesse and confidence as may remove fear and dread of 〈◊〉 and vengeance and make us without staggering rest upon Gods gracious accepting our persons and granting our desires For Christ our Priest hath done to the full whatsoever is requisite to satisfie justice pacifie wrath procure favour and obtain acceptance on which grounds we may well go to God with an holy boldnesse and confidence See more hereof Chap. 3. v. 6. § 61. in the end §. 94. Of the Throne of Grace THe place whither we are exhorted to come is said to be A Throne of Grace A Throne is a Chair of State or Seat of Majesty See Chap. 1. v. 8. § 106. This is here Meâ—…onymically applied to God to set out his glorious Majesty It is styled a Throne of Grace because Gods gracious and free favour doth there accompany his glorious Majesty Majesty and mercy do there meet together This was under the Law typified by the Ark. At each end thereof was an Angell to set out Gods glorious Majesty The cover of it is styled a Mercy-seat Exod. 25. 17 18. Of grace put for Gods favour See Chap. 2. v. 9. § 78. The place of our approaching to God being a Throne of grace it becomes us in approaching to him duely to consider his Majesty and mercy his greatnesse and goodnesse and for this end to meditate on his glorious attributes and great works which set forth his glory and Majesty and also to call to minde his promises which declare his grace and mercy See The Guide to go to God or Explanation of the Lords Prayer on the Preface § 4 6. §. 95. Of good to our selves gotten by going to the Throne of Grace TO encourage us to go to the Throne of grace and that with boldnesse the the Apostle addeth the end of approaching thereunto which is in generall our own good that we may obtain c. So as advantage to our selves may be expected from our access to God we may be sure not to lose our labour If we ask we shall receive if seek finde if knock it shall be opened unto us Matth. 7. 7. Open thy mouth wide saith the Lord and I will fill it Psal 81. 10. Thou Lord hast not forsaken them that seek thee Psal. 9. 10. Obj. 1. They shall call upon me but I will not hear they shall seek me early but they shall not finde me Prov. 1. 28. Ans. That is spoken to despisers of God who only in their extremities to serve their own turn call on God Obj. 2. Though Moses and Samuel stood before God he would not hear them Jer. 15. 1. Ans. Though he would not hear them for a rebellious people yet he would hear them for themselves Obj. 3. God heard not Paul praying for himself 2 Cor. 12. 8. Ans. Though God did not at the present grant the particular thing desired which was to remove the temptation yet he granted grace sufficient for him to withstand the temptation which was equivalent Obj. 4. Christ prayed that the cup might passe from him Matth. 26. 39. but it did not passe Ans. 1. He did not simply pray to have it clean passe away but with submission to his Fathers will 2. He was beard in that he feared Heb. 5. 7. He was supported and enabled to passe thorow all that was laid upon him To conclude Saints well know what God hath absolutely promised answerably they frame their petitions as Dan. 9. 2 3 c. Other things they pray for with submission to the will of God 2. Sam. 15. 26. Mark 1. 40. Matth. 26. 39. Gods granting the warrantable desires of his servants is a strong motive to go boldly to the Throne of grace Many beggers are importunate suitors to men yet oft in vain so petitioners to Kings Parliaments Judges and other great ones Beleevers may be sure to obtain their desire of God Therefore they may and must go to the throne of grace in faith Mar. 11. 24. Iam. 1. 6. We lose much for want of faith §. 96. Of mercy and grace receiving and finding THe benefits to be expected from our approach to the Throne of grace are 〈◊〉 down under these two words Mercy Grace They are here Metonymically put for all the effects of Mercy and Grace even for whatsoever God in mercy and grace seeth meet to
of that stock whereof Christ as King should descend or some will have it because the Sanhedrim or 〈◊〉 of the Jewes were of his stock and he the head thereof In the Church of Christ under the Gospell which was a spirituall Family Bishops were called by a Greek name which signifieth fathers and Arch-Bishops were called Patriarchs the chief of those fathers But when the number of Bishops and Arch Bishops increased this high title Paâ—… was restrained to four chief Arch Bishops one at Rome another at Ierusalem the third at Antioch the fourth at Alexandria In processe of time when the Emperour had his seat at Constantinople that City also had a Patriarch All these continued with a kind of equall dignity till the pride of Rome grew so 〈◊〉 as the Bishop thereof would endure no mate and thereupon had a new stile universall Pope To return to the point in hand this title Patriarch doth much illustrate the dignity of Abraham which much tendeth to the magnifying of Melchisedecs excellency in that such a Patriarch as Abraham was inferiour to him §. 33. Of Melchisedecs receiving tythes as a Superior THe particular act whereby Abrahams inferiority to Melchisedec is demonstrated is thus expressed Gave the tenth This was before set down v. 2. § 16 17. Our English useth the same words in both places but the Greek hath two distinct verbs The former properly signifyeth to distribute as was shewed v. 2. § 16. which is a part of prudence This other word signifieth to give and that freely cheerfully which is a sign of love Both of them are applyed to the same person in the same act and set out the prudence of his mind and cheerfulnesse of his spirit in what he did Thus was his act the more commendable and acceptable Commendable thorow his prudence Acceptable thorow his cheerfulnesse for God 〈◊〉 a cheerfull giver 2 Cor. 9. 7. Herein David shewed himself a son of Abraham 1 Chro. 29. 17. Let us all so do Of giving Tenths see v. 2. § 16 17. This Act of Abrahams giving a tenth to Melchisedec implyeth an inferiority in Abraham that gave the tenth and a superiority in Melchisedec who received it because the tenth was an holy tribute due to God and so it was paid by Abraham His paying it to Melchisedec sheweth that he gave it unto him as Gods Priest standing in Gods roome and in that respect greater then himself A Kings Deputy is in that respect greater then those who are under the King 1. Quest. Was this the only end of tythes to imply superiority in them that received them Answ. No There were other reasons why Levites under the Law received them for The tribe of Levi which had as great a right to a part of the Land of Caanan as any other tribe had none alotted them upon this very ground because they were to receive tenths of the people Besides they spent all their time and paines in and about those publick services which by the people were due to God As a recompence thereof they received the tenth of the people But these and other like reasons tended not in this place to the scope of the Apostle therefore he passeth them over and insisteth only on this point of inferiority in giving and superiority in taking tenths By the way we may hereby learn to have an especiall eye to what we have in hand and to passe by other matters which might otherwise hinder us therein 2. Quest. Are all that receive tenths greater then they who give them Answ. 1. In this particular as they who receive tithes receive them in Gods stead and as an homage due to God they are greater then they of whom they receive them yet not in outward estate and condition Kings were not 〈◊〉 from paying tenths yet in their outward and civill state they were superiour to Priests for Solomon a King put one high Priest out of his place for misdemeanor 〈◊〉 set another in his room 1 King 2. 35. and Hezekiah calleth Priests and Levites 〈◊〉 Sons which is a title of inferiority in them that are so stiled It was an undue consequence of Pope Boniface to infer that Popes are 〈◊〉 then Kings because Kings pay tenths unto them This Boniface was the eight of that name who was that Pope of Rome of whom 〈◊〉 was said He entred as a Fox ruled as a woolf and died as a dog The non-consequence grounded upon the Text we have in hand is 〈◊〉 these particulars 1. The Pope of Rome hath no right to take tenths of Kings of other Nations 〈◊〉 is a proud usurpation of the Pope to demand it and a slavish subjection in 〈◊〉 that yeeld it 2. Receiving of tenths implieth no superiority in civill and secular affaires 3. There is a vast difference betwixt Melchisedec and other Ministers of God 〈◊〉 receiving tithes Abraham paid tenths to Melchisedec as he was an extraordinary Priest and type of Christ and as a publick testimony of that homage he 〈◊〉 to Christ the great high Priest But tenths are payed to other Ministers for their â—…tenance 4. The foresaid argument makes no more for the Pope then for the 〈◊〉 Parson or Vicar of a Parochiall Church 5. By that argument an ordinary Parson or Vicar might be greater then the Pope for if the Pope had â—…and within the Parsonage of the meanest Parson â—…e must pay him tithes But to leave this point the main scope of the Apostle in setting forth the greatnesse of Melchisedec is to commend unto us the greatnesse of him and his Priesthood that was typified by Melchisedec and his Priest-hood that is the greatnesse of our Lord Jesus who without comparison is the greatest Priest that ever was Hereof see Chap. 2. v. 17. § 173. §. 34. Of giving the best to God THe subject Matter out of which Abraham is here said to pay the tenths is thus expressed of the spoyles The Greek word translated spoyles it is here only used in the New Testament It is compounded of two nounes the former signifieth the top or uppermost part of a thing It being applied to the finger is translated the tip thereof Luk 16. 24. It also signifieth the uttermost part of a thing and appliâ—…d to the earth it is translated the uttermost part Mark 13. 27. The other word signifieth an heap so as to joyn them together the Greek word here used being of the plurall number signifieth the tops or uttermost 〈◊〉 of heaps It is used to set forth first fruits which were wont to be taken from the tops of such heaps of fruits as were taken from the earth and laid together The tops of such heaps are commonly the best By heathen authors it is commonly taken for so much of the spoyles as were dedicated to their gods The Apostle here useth the word as fit to his purpose answerably most interpreters translate it spoyles The tenth of spoyles were given to
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
2. The ceremoniall Law was as a wall of partition betwixt Jew and Gentile whereby the Jewes were so fensed as the Gentiles could not be mixed with them as when beasts of one Lord are so fenced in a pasture as other beasts cannot come iâ—…to their pasture Therefore when Christ came to unite Jew and Gentile and 〈◊〉 make of them one He is said to break down this stop of partition wall Eph. â—… 14. â—… that Law had not been abrogated the Gentiles could not have been brought into Christs fold as of necessity they must be Ioh. 10. 16. Till the fulnesse of 〈◊〉 wherein the truth and substance of all the ceremonies and types was exhibited 〈◊〉 accomplished that Law of ceremonies remained in force with the Jewes upon 〈◊〉 grounds 1. The severall branches thereof were parts of Gods outward worship 2. Thereby they were kept from will-worship 3. They were also thereby kept from conforming themselves to the Gentileâ—… iâ—… their Idolatrous Services 4. They being types and shadows of Christ to come were as a looking glâ—…sse tâ—… shew unto them that Image of Christ. 5. They being many heavy burthensome painfull chargeable rites they 〈◊〉 the Jewes the more to long after Christ. In this respect the Apostle saith of 〈◊〉 Law that it was our School-master to bring us unto Christ Gal. 3. 24. For 1. It pointed out Christ under rudiments and ceremonies It forced men to seek help else-where because it could not perfect those that came unto it 1. This aggravateth those dotages which were noted § 61. 2. It informs us in Gods goodnesse to us who are reserved to that fulnesse of time wherein Christ hath been exhibited for we are freed from that yoak which neither 〈◊〉 nâ—…r our Fathers are able to bear Act. 15. 10. This is a bondage worse then the Egyptian bondage They that were freed from that bondage had many memorials of Gods goodnesse to them therein the more to quicken up their spirits to praise God for their deliverance and to continue the memory thereof from generation to generation 3. The change of the Law is a strong motive to stir us up willingly and cheerfullâ—… to submit our selves to this Law whereinto that is translated that is to the Law of the Gospell which is established under Christs Priest-hood This Law requires 〈◊〉 impossibilities as to ascend into heaven or to descend into the deep Rom. 10. 6 7. but it requires faith and repentance Mar. 1. 15. Faith to give evidence to the free gâ—…ace of God who requireth of us but to receive what he graciously offereth Repentance to demonstrate the purity of God who though he freely justifie a sinner yet he will not have him continue in sin Yea this Law of the Gospel giveth power and ability to perform what it requireth If this Law into which the other is translâ—…ted be thorowly compared with that we shall find just cause to acknowledge that this is an easie yoak and a light burden Matth. 11. 30. but that a yoak and burden 〈◊〉 none could bear Act. 15. 10. §. 69. Of the judiciall Law of the Iewes BEsides the ceremoniall Law the Jewes had a judiciall Law proper and peculiar to that polity This Law concerned especially their civil estate Many branches of that Law appertained to the Jewish Priest-hood as The particular Lawes about the Cities of refuge whether such as slew any unawares fled and there abode till the death of the High Priest Numb 35. 25. And Lawes about Lepers which the Priest was to judge Lev. 14. 3. And sundry other cases which the Priest was to judge of Deut. 17. 9. So also the Lawes of distinguishing tribes of reserving inheritances to special tribes and families of selling them to the next of Kin 〈◊〉 4. 4. Of raising seed to a brother that died without issue Gen. 38. 8. 9 Of all manner of freedomes at the year of Jubilee Levit. 25. 13. c. There were other branches of the judiciall Law which rested upon common equitie and were meanes of keeping the morall Law as putting to death Idolaters and such as inticed others thereunto and witches and wilfull murtherers and other notorious malefactors So likewise Lawes against incest and incestuous Marriages Lawes of reverencing and obeying Superiours and Governours and of dealing justly in borrowing restoring buying selling and all manner of contracts The former sort were abolished together with the Priest-hood The latter remain as good directions to order even Christian polities accordingly 1. By these kinds of Lawes the wisdome of God was manifested in observing what was fit for the particular kind and condition of people and in giving them answerable Lawes and yet not tying all Nations and States thereunto 2. That liberty which God affordeth to others to have Lawes most agreeable to their own Country so as they be not contrary to equity and piety bindeth them more obediently to submit themselves to their own wholesome Lawes and to keep peace unity and amity among themselves §. 70. Of the Morall Law THe Morall Law is a generall rule for all sorts of people It was therefore given to Adam and his posterity yea it was engraven in mans heart Rom. 2. 15. It is a perfect rule of all righteousnessâ—… whereby is declared what is due to God and man It is an inviolable unchangeable and everlasting Law of perpetuall use never 〈◊〉 be abrogated This is that Law which Christ came not to destroy but to fulfill Matth. 5. 1â—… 〈◊〉 is the Law which through faith we establish Rom. 3. 31. This is that Law 〈◊〉 which not one jot or one title shall passe till heaven and earth passe Matth. 5. 18. Yet because through mans corruption it is so far from bringing man to 〈◊〉 which was the primary and principal â—…nd thereof as it beateth him down into 〈◊〉 most woful and cursed estate it is by Jesus Christ who is the resurrection and 〈◊〉 Iohn 11. 25. in sundry circumstances altered or rather mollified It will be therefore requisite distinctly to declare both wherein that alteration 〈◊〉 qualification consisteth and also wherein the morall Law stil remaineth of use 〈◊〉 Christians It is mollified in these circumstances 1. In regard of justification Act. 13. 39. The Law was first given to justifie 〈◊〉 observers thereof but now in regard of mans corruption that is impossible 〈◊〉 8. 3. Gal. 3. 11. God therefore now hath appointed another meanes for that end 〈◊〉 is Christ and saith in him Act. 13. 39. Rom. 3. 28. 2. In regard of the rigor thereof The Law accepteth no duty but that which is every way absolute and perfect Thus much is implyed under this phrase 〈◊〉 man which doth these things shall live by them Rom 10. 5. This therefore is 〈◊〉 doom of the Law cursed is every one that continueth not in all things which are 〈◊〉 in the Book of the Law to do them Gal. 3. 10. Yet there is a righteousnesse though not
the neuter gender is used to set out persons Ioh. 6. 37 40. All that the Father giveth me and every one which seeth the Son Upon that which hath been said of the weaknesse and unprofitablenesse of the Law of the Leviticall Priest-hood and upon the foresaid ground hereof the position of Papists about Sacraments conferring grace by the work done appeareth to be 〈◊〉 and hereticall The Sacraments which the Jewes had are comprised under that Law In regard of the externall work what have the Sacraments of the New Testament more then the Sacraments of the Old They are all institutions and ordinances of God and external parts of his worship and appointed in general to the same ends namely to keep men in obedience to strengthen their faith and testifie their repentance They all have the same spiritual object and thing signified The Jewes in their Sacraments did eat the same spirituall meat and drink the same spirituall drink 1 Cor. 10. 3 4. The difference was in the manner of setting out Christ the thing signified They were types of Christ to come and set him out more obscurely ours are memorials of Christ exhibited and set him out more cleerly In that power which they give to Sacraments they make them plain Idols for they attribute to them that which is proper to God To make perfect is to regenerate justifie and sanctifie men but all these are the work of God Ioh. 1. 13. Isa. 53. 11. Rom. 1. 4. §. 87. Of Christs bringing in a better hope TO shew that thouâ—…h the Law could not make perfect yet God left not his Church without all hope of being made perfect the Apostle declareth a meanes that can do it This he bringeth in by the conjunction of opposition BUT and that to amplifie the power of this meanes which could do that that the Law could not The meanes is thus set down The bringing in of a better hope The Greek word translated bringing in is a double compound The simple verb signifieth to bring Matth. 21. 2. The single compound to bring in Luk. 1 â—… 21. The double compound to superinduce or to bring in upon another There is a double emphasis in this word bringing in 1. In that the abstract or substantive is used He doth not say it doth bring in a better hope or is the bringer in thereof but the bringing in which implieth that Christs Priest-hood doth this and that nothing but Christs Priest-hood can do it This work is appropriated to this office 2. In that a double compound word is used The Grecians use this double compound for such things as are brought in from another place over and above that which is at home or in their own Country as wines oranges spices and other such commodities as are not in our own Countries but brought to us out of other Countries This word then implyeth that Christ is such a bringer in of a better hope as commeth from another order and kind of Priest-hood then Levi's Fit â—…y is this word here used to shew that the powerfull meanes here spoken of is brought in upon the disanulling of the former to effect that which the former could not This emphaticall word is found only in this place of the New Testament That which is here said to be so brought in is stiled a better hope Hope is here metonymically put for the cause of that hope which was the Priesthood of Christ. This he stileth hope in a double respect 1. In reference to the time wherein David made known the excellency of this Priest-hood Then it was to come and hoped for 2. In reference to that perfection which is and shall be effected by Christs Priesthood This is to us while here we live to come and hoped for For heaven where all things are made perfect is the hope of beleevers See Chap. 6. v. 18. 〈◊〉 〈◊〉 Of Hope see Chap. 3. v. 6. § 62. Under this phrase The bringing in of hope Christs Priest-hood is 〈◊〉 〈◊〉 that is the ground of hope The Law proving bankrupt mans hope was 〈◊〉 As when a supposed able man having undertaken to do some great work as 〈◊〉 a Colledge or Hospitall faileth in his estate or ability to accomplish 〈◊〉 〈◊〉 mens hope of having it effected faileth But Christs Priest-hood being 〈◊〉 in the room of the 〈◊〉 Priest-hood another and surer ground of hope 〈◊〉 given Thus is Christs Priest-hood The bringing in of a better hope The soresaid hope is called better in two respects One in regard of the matter or things hoped for By the Leâ—…iticall Priest 〈◊〉 nothing could be hoped for but legall purifications outward 〈◊〉 〈◊〉 earthly inheritances Such blessings as are promised Leâ—…it 26. 4. c. 〈◊〉 1 c. But by Christs Priest-hood all manner of spirituall graces here and â—…nall glory hereafter are hoped for The other in regard of the manner of revealing the spirituall and heavenly 〈◊〉 hoped for namely more immediately more perspicuously more efficaciously 〈◊〉 under the Law It cannot be denyed but that all true Saints even under the Law had the 〈◊〉 the spirituall and eternall things here intended For Iesus Christ is the same 〈◊〉 day and to day and for ever Heb. 13. 8. and that both in regard of Gods 〈◊〉 which is as sure as the performance it selfe and also in regard of the efficacy 〈◊〉 that Christ did and endured for mans redemption which was as effectuall to 〈◊〉 Adams sins as it shall be to purge the sins of the last man that shall be purged Under the Law Christ was the bringing in of a better hope because the 〈◊〉 which was made of him made them to hope for better things then the Law 〈◊〉 afford unto them Thus Abraham and all the holy Patriarchs Prophets and Saints under the 〈◊〉 looked for a City whose builder and maker is God they desired a better Country 〈◊〉 〈◊〉 an heavenly Heb. 11. 10 16. This better hope was grounded on Christ who was promised unto them and confirmed in the legall rites But now under the Gospell Christ hath actually performed all things that were promised and 〈◊〉 under the Law and by the revelation of Christ in the Gospell the whole counsell of God is most cleerly and perspicuously opened So as now we all with open face â—…ehold as in a Glasse the glory of the Lord 2 Cor. 3. 18. As the hope which we have by Christs Priest-hood is letter so the covenant and testament ratified thereby and â—…mises depending thereon and sacrifices appertaining thereto all better v. 22. Chap. 〈◊〉 6. and 9. 23. Hereupon Christs blood is said to speak better things Chap. 12. 〈◊〉 and God is said to have provided some better thing for us Chap. 11. 40. The principall point here intended is That by Christs Priest-hood is effected to the full what could not be effected by the Leviticall Priest-hood Oft doth the Apostle a supply in this
old 2. By the limitation of the time In this word Is ready or nigh Doctrines I. There was a covenant before the new one This is implyed under this numerall particle first II. The first covenant was aâ—… old covenant It is here so called III. It was God that made the first covenant old So it is here said He made IV. The first covenant was made void by introducing a new one This is evidenced by this phrase In that he saith a new V. That which God appointed to be disanulled cannot stand This is gathered out of the first reason for abrâ—…gating the old covenant implyed in the meaning of the Greek word translated decayeth VI. That which is in it selâ—… feeble will faile This is gathered out of the other reason implyed under this word waxeth old VII The old covenant is abrogated This word vanisheth away giveth proof hereunto VIII There was a time for the utter abolishing of the old covenant This word 〈◊〉 ready 〈◊〉 is nigh intendâ—…th as much â—… 1. A generall Analysis of the ninth Chapter to the HEBREVVS His Chapter containes a particular exemplification of this generall proposition Christ is the substance of the legall shadowes The generall proposition is comprised under these words We have an high-Priest who is a Minister of the Sanctuary and of the true Tabernacle 〈◊〉 the Lord pitched Heb. 8. 1 2. Hereupon is confirmed that which in the latter part of the former Chapter he asâ—… that by bringing in a new covenant the old is abrogated Heb. 8. 13. Of the foresaid exemplification there are two parts 1. A declaration of sundry shadowes of the law from the beginning of this Chapter to v. 11. 2. A manifestation of the accomplishment of them in and by Jesus Christ from the beginning of the 11. verse to the end of the Chapter 〈◊〉 〈◊〉 down the shadowes of the law 1. He drawes all to two heads 2. He brancheth out those heads into their severall parts The two headâ—… are 1. Ordinances of divine service 2. The place where they were observed A worldly Sanctuary v. 1. The place is first touched upon and distinguished into two parts which are stiled The first and second tabernacle He distinctly sheweth what were the most memorable types in each of these In the first he reckoneth up three 1. The Candlestick 2. The Table 3. The shewbread v. 2. In the latter he mentioneth seven 1. The Golden Censer 2. The Ark. 3. The golden pot that had Manna 4. Aaroâ—…s Rod that budded 5. The Tables of the covenant 6. The Cherubins 7. The Mercy seat v. 4 5. Ordinances of divine service are comprised under two heads One concerneth the things which the ordinary Priest did in the first Tabernacle v. 6. The other such things as the high Priest did in the second Tabernacle These are 1. Generally propounded v. 7. 2. Particularly explicated In the explication is set down 1. Their generall signification 2. The reason thereof Their generall signification was that there was another holy place and holy services to come for perfecting that which they could not v. 8 9. The reason is taken from their nature that they were externall and carnall ordinances v. 10. 2. The second part of this Chapter beginning with the eleventh verse sheweth the excellency of Christs Priest-hood in accomplishing those things which by the legall rites could not be accomplished This is 1. Generally propounded 2. Particularly confirmed In the generall two points are expressed 1. That Christ entred into the true Tabernâ—…cle which is heaven it self v. 11. 2. That he entred with his own blood which waâ—… of infinite value This value he proveth by the effect thereof thus expressed having obtainedeteâ—…nall redemption v. 12. He beginneth his confirmation with the latter point which he â—…meth 1. By an argument of unequals the greater being inferred from the lesse The lesse was that the blood of beasts under the law had a virtue to purify the flesh v. 13. The greater is that the blood of Christ hath a virtue to purge the conscience v. 14. The former point that Christ entred into heaven with his own blood is confirmed two wayes 1. Simply by an argument taken from that office which Christ undertook for us â—…amely to be the mediator of the New Testament v. 15. This argument is confirmed two wayes 1. By the necessity of the thing it self v. 16. 2. By the invalidity of a testament without the death of the 〈◊〉 v. 17. 2. Comparatively in relation to the types under the law The truth must be like the types but the types were with blood therefore the truth also must be so v. 18. That of types is proved by an induction of particulars 1. By Moses sprinkling the book of the covenant with blood v. 19. 2. By sprinkling all the people there with v. 19. This is amplified by the warrant that Moses had v. 20. 3. By sprinkling the Tabernacle 4. By sprinkling all the vessels of the ministry v. 21. 5. By purging almost all things with blood v. 22. All the fore-mentioned particulars are amplified with the necessity of that course in this phrase without shedding of blood is no remission v. 22. From the foresaid premises the Apostle concludeth the main point that the types being purged with blood there must needs be a more excellent way of conseâ—…rating heavenly things which is by the blood of the Son of God himself v. 23. The Apostle having cleared that main point concerning the invaluable price of mans redemption which was Christs own blood wherein he shewed himself to be a far more excellent Priest then they under the Law he returns to other points oâ—… difference betwixt legal Priests and Christ. 1. It was said of those Priests that they entered into the Tabernacle but here of Christ that he entred into heaven it self v 24. 2. It is said of them that they entred once every year but Christ once â—…or all v. 25 26. This latter is confirmed 1. By the common condition of death which is but once v. 27. 2. By the perfect effect thereof which is to take away sins This is confirmed by the blessed issue of such as believe on him which is that 〈◊〉 §. 2. Of granting truth in case of controversie Heb. 9. 1. 〈◊〉 verily the first covenant had also ordinances of divine service and a worldly Sanctuary THe Apostle having in the former Chapter set forth the excellency of Christs office and that especially by the covenant which was ratified thereby here he 〈◊〉 the execution of that office and that after the same manner he did the 〈◊〉 it self which is comparatively resembling it to the legall Priests manner of 〈◊〉 their office but so as he far preferreth Christ. The comparison is largely set forth in both the parts thereof In the former part the Priests manner of executing their function from the beginning to the eleventh verse In the latter Christs manner of executing his from v. 11. to Chap. 10. v. 19. The
for it of the very same cise This shews that Christ is every way fit for that purpose whereunto he is put 4. The place where this Mercy-seat was set was upon the Ark Exod. 25. 21. For it was to cover the Ark. An especiall reason hereof is thus rendered In the Ark tâ—… sâ—…alt put the testimony that I shall give thee This point was before mentioned in setting down thâ—… Ark. It is here again repeated in setting down the Mercy-seat Exod. 25. 16 21. Surely there was an especial end of repeating this point which was thiâ—… to make us take the more notice of the truth typified hereby which is that the rigour of the Law in accusing and condemning all that have not perfectly fulfilled the same is suppressed by the mediation of Christ and by the attonement which â—…e hath made for us Well therefore is he stiled apropitiation for us 1 Iohn 2. 2. And thereupon the Apostle saith There is no condemnation to them that are in Christ 〈◊〉 〈◊〉 Admirable is the comfort which hence ariseth to poor sinners Should the law be saffered to stand up against them to indight accuse and give witnesse against them they must needs be found guilty and condemned The law is the forest acâ—… that a sinner hath Without the law sin and devill want their evidence When one is arraigned if his accusers appear not at all or appear without evidence he is acquitted Thus by Christ shall such as believe on him be acquitted 〈◊〉 suppresseth all accusations against all that believe iâ—… him â—… The end or use of this mercy-seat is thus expressed by God himself There I will meet with thee and I will commune with thee from above the mercy-seat Exod. 2â—… 22. And of Moses it is said that he heard the voyce of one speaking unto him from off the Mercy seat Numb 7. 89. So as this was a place for God to manifest his presence â—…d to declare his will thereat In this respect is God stiled the Lord which dwelleth 〈◊〉 the Cherubims 1 Sam. 4. 4. Psal. 80. 1. Isa. 37. 16. For the mercy-seat was placed between the Cherubims § 32. This typified Christ to be the means of Gods manifesting his presence and declaring his will unto us Never was there so lively a representation of Gods presence as in and by Christ Ioh. 14. 8 9 10. Never was Gods will so fully and cleerly made known as by Christ Ioh. 1. 18. We ought therefore to hear him Matth. 17. 5. Yea to give more earnest heed to the things which he hath revealed Heb. 2. 1. §. 32. Of the Cherubims THough the Cherubims be here set down as an ornament of the mercy-seat thus and over in the Cherubims of glory shadowing the mercy-seat Yet they were a distinct type and may be so considered The history of them is registred Exod. 25. 18 19 20. About them these particulars are set down 1. Their title 2. The matter whereof they were made 3. The place where they stood 4. Their manner of standing 1. Their title Cherubim is an Hebrew word Some draw the notation of it from the Hebrew note of similitude and a Chalde word which signifieth a 〈◊〉 In Hebrew Cherub signifieth a form or Image of any thing See Chap. 1. v. 7. § 84. These Cherubims did set out Angâ—…ls 2. The Rhemists in their Annotations of this place do justifie the setting up of Images in Churches from this instance But I return these Answers 1. We must distinguish between times Then the Church was in the childhood much instructed by external visible and earthly rudiments 2. This place where these resemblances were was the most holy place kept from the sight of the people 3. For those Images the Church had an expresse warrant but Papists have no such warrant for theirs but rather a contrary inhibition Many of the Ancients apply these two Cherubims to the two testaments The old and the new and that on these grounds 1. Because they are two 2. Because they agree in one 3. Because they commend unto us the mercy of God Answ. 1. There is no warrant from any part of Scripture for this application 2. In other places they do apparently set forth Angels as Gen. 3. 24. Psal. 18. 10. Ezek. 10. 1. 3. Their description declareth them to be Angels 2. Their matter was of Gold Exod. 25. 18. This setteth forth 1. The excellency and glory of them For where the Angel of the Lord appeared it is said the glory of the Lords shone Luk. 2. 9. See Chap. 1. v. â—… § 90. They are called Cherubims of glory 2. The purity of their nature For they continue in that integrity wherein God at first made them and thereupon are stiled holy Angels Mark 8. 38. See Chap. 1. v. 7. § 89. 3. Their everlasting continuance For Angels are immortall spirits This matter is said to be of beaten work Exod. 25. 18. So as it was all solid gold not partly wood partly gold This set out their simplicity that they were without mixture spirits without bodies See Chap. 1. v. 7. § 86. This beaten work is said to be in the two ends of the Mercy-seat Exod. 25. 18. This declareth that their stability is from Christ. As at first they had their being from Christ Col. 1. 16. So by him they are established and so are we also Eph. 1. 10. 3. The place where these Cherubims were set was in generall the most holy place which typified heaven Thus heaven is the principal place of Angels aboad In which respect they are stiled Angels of heaven Matth. 24. 36. and Angels which are in heaven Mark 13. 32. And an heavenly 〈◊〉 Luk. 2. 13. There they were at first placed and because they remain pure there they still abide In particular they were placed over the Ark where God manifested his presence for they are ever in the pâ—…sence of God Matth. 18. 10. that they may still know his will and that in speciall for the Churches good They were in speciall at each end of the mercy-seat One at the one end the other at the other end Exod. 25. 19. This manifested their speciall attendance on Christ. See more hereof Chap. 1. v. 7. § 97. 4. The manner of these Cherubims standing is set down many wayes 1. With wings Exod. 25. 20. This sets out their sweetnesse Hereof see Chap. 1. v. 7. § 92. 2. With wings covering the mercy-seat Exod. 25. 20. In this respect the Apostle here saith that they shadowed the mercy-seat This signified the surpassing and incomprehensable Majesty of Christ for though he be a mercy-seat yet is he also a throne of glory In this respect Angels are set forth with two other wings covering their faces because they could not endure the brightness of Christs Majesty Should not we then here on earth adore that glorious Majesty 3. With faces looking one to another Exod. 25. 20. This shewed the
the rites of the Tabernacle Those rites being types of truths to come so long as they remained in force they implyed that the truth was not come Behold here the great error of those that under the Gospel would revile the Jewish rights What is this but to rear up the Tabernacle again and to keep the open way to heaven closed against us §. 48. Of legall figures for the time present Heb. 9. 9. Which was a figure for the time then present in which were offered both gifts and sacrifices that could not make him that did the service perfect as pertaining to thâ—… Conscience THis Text is here brought in as a reason to shew why the way into the holiest of all was not manifest while the first Tabernacle was standing The reason is taken from the end of the Tabernacle and of the services appertaining thereto The end is implied in this word figure The Greek word translated figure is a compound it is compounded of a simple verb that signifieth to lay or to cast and a preposition that signifieth 〈◊〉 Thus the compound signifieth to lay to to compare together Mark 4. 30. Thence is derived the noun which is here used which in the new Testament hath sundry significations for it signifieth 1. A dark and obscure sentence Mark 7. 17. 2. A comparison or resemblance of a thing Mat. 13. 3. 3. A proverbial speech Luke 4. 23. 4. The similitude or likenesse of a thing Heb. 11. 19. 5. A type of some thing to come So it is here used Thereupon our English hath translated it a figure For a figure is a representation of some other thing The Apostle to make his reason the more evident added the circumstance of time the time then present He doth not mean that present time wherein he wrote this Epistle the time of the Gospel as he useth a like phrase 1 Cor. 7. 26. but that time wherein the Tabernacle or Temple stood and the several services thereof were of use to Gods people Therefore our English hath well inserted this particle of time then which hath reference to the former times of the Jews Pedagogie The word figure or parable sheweth that the legal rites prefigured evangelical truth hereof see chap. 4. v. 8. § 50. And chap. 8. v. 5. § 13. The circumstance of time sheweth that legal rites had their use but for a time The opposition which the Apostle maketh betwixt the former time of the Law and the fulnesse of time wherein Christ was exhibited plainly demonstrated this point Hereupon he blames them for observing times after the date of them was out Gal. â—… 3 4 10. Their end doth plainly shew that they were but for a time Their end was to shadow and typifie truth when those truths were accomplished their end was out so as there was no further end or use of them How great is their folly who in this present time of the Gospel revive those abrogated rites They are more foolish then such as burn dim Candles in bright Sun-shine It was foretold concerning the time of the Gospel that the light of the 〈◊〉 should be as the light of the Sun and the light of the Sun seven fold as the light of seven dayes Isa. 30. 36. But these make the light of the Sun dimmer then the light of the Moon To dote on those rites after the truth is exhibited is to bring a Cloud before the Sun and to deny the truth 2. Behold here the manifold wisdom of God in ordering the estate of his Church Whilst it was in the non-age means fit for such a condition were used to instruct heâ—… and to keep her in compass even such as are here called figures which are distinctly described in the next verse This is very pertinently set out Gal. 4. 1 2. Now that the Church is come to a riper age those figures cease The means now afforded are more high and heavenly more spiritual and mystical 3. Hereby take notice of an especial difference betwixt legal and evangelical Ordinances Those were but for the time then present These are to continue to the end of the world Mat. 28 20. 4. Seeing the then present time is now past let us be stirred up to search more throâ—…ghly into those services which succeed them and remain immutable The 〈◊〉 〈◊〉 saith Christ and now is when the true worshippers shall worship the Father in 〈◊〉 and in truth John 4. 23. Let our Worship of God be such and for this end let us prove what is that good that acceptable and perfect will of God Rom. 12. 2. §. 49. Of the impotency of legal figures about quieting the conscience THe Apostle confirmeth the point concerning the date of legall figures that they were but for a present time by the kinds of them and by the quality of them The kinds are thus expressed In which were offered both gifts and sacrifices This relative in which or according to which must have reference to the time before mentioned For it is of the same gender These two instances Gifts and Sacrifices and this word offered whereby the use of them is set forth synecdochically comprise under them all manner of legal serviceâ—… Of offering Gifts and Sacrifices and of the distinction betwixt them See chap. 5. â—… 1. § 6 7. The quality of those Gifts and Sacrifices is thus set down that could not maâ—…e 〈◊〉 that did the service perfect Of the meaning of this word make perfect See chap. 2. v. 10. § 97. Of the negative applying this to the legal rites thus could not make perfect See chap. 7. v. 11. § 61. chap. 7. v. 16. § 81. chap. 7. v. 19. § 86. The person whom the legal rites could not make perfect is said to be him that â—…id the service Of the Greek word translated him that did the service See v. 1. § 3. chap. 8. v. 5. § 12. It is here fitly added to shew that though a man did the uttermost that he could about those rites though he did fulfill the services that belonged to the Tabernacles yet could he not thereby be made perfect that is he could not be sanctified he could not be justified he could not be saved thereby The faults hereof did not simply consist in the negligence and carelesnesse of the observers of them but also in the impotency and disability of the services themselves and of all the types appertaining thereto and this is the main reason why they had their date and were not for ever to continue Whereas it might be objected that they who were unclean under the Law upon offering their gifts and sacrifices were counted clean to shew that it was not a legall external cleanness which the Apostle here meaneth he addeth by way of explication this phrase as pertaining to the conscience Of conscience and of the kinds thereof See chap. 13. v. 18. § 155. 1. Conscience may here synedochically
rites for they are all burthensome 6. This phrase untill the time of reformation hath reference to the time of the Gospel wherein and whereby those bitter things which time after time are promised are accomplished and whereby that which was defective in the law is made up and perfected If we â—…ay all these things together we shall find the Apostles reason to be a very forcible one For meats and drinks can but nourish and refresh the body they cannot cheer the soul and quiet the conscience Meat is for the belly and the belly for meat 1 Cor. 6. 13. and 8. 8. meat commendeth us not to God for neither if we eat are we â—…e better neither if we eat not are we the worse The like may be said of drink and of washings water can but wash the body it cannot cleanse the soul. Though thou wash thâ—…e with Nitre and take thee much soap yet thine iniquity is marked before me faith the Lord God Jer. 2. 22. What have ordinances of the flesh to do with the spirit Carnal and spiritual do not well agree The things that lie as burthens upon men cannot pacifie the conscience then would they be no burthen Therefore it is not possible that these things should make perfect as pertaining to the conscience especially in that they have a date which implyeth imperfection and that there is a time of reformation to come after them Of this imperfection See Chap. 7. v. 18 19. § 85 86. Of the time of the Gospell being the time of better things and so in that respect the time of reformation See Chap. 2. v. 3. § 21. and chap. 8. § 35. and Chap. 8. v. 16. § 80 81 82. §. 51. Of the resolution of Heb. 9. 8 9 10. Vers. 8. The Holy Ghost this signifying that the way into the Holiest of all was not yet made manifest while as the first Tabernacle was yet standing Vers. 9. Which was a figure for the time then present in which were offered both gifts and sacrifices that could not make him that did the service perfect as pertaining to the conscience Vers. 10. Which stood only in meats and drinkes and divers washings and cared ordinances imposed on them untill the time of reformation Vers. 8. THese three verses declare the end of legall rights That end is to rais up mens minds to more excellent things then they were This end is 1. Propounded v. 8. 2. Proved v. 9 10. In the proposition there is set down 1. The warrant of that end 2. The matter thereof The warrant is divine This is manifested 1. By the author thereof The Holy Ghost 2. By the kind of warrant in this phrase This signifying The matter was that a more excellent way to heaven was prefigured This is amplified by the time how long this continued to be prefigured while the first Tabernacle was standing Vers. 9. Two proofes are produced of the foresaid point One is taken from the nature of the legall rites which was to be a figure This is amplified by the time how long they continued so to be for the time 〈◊〉 present The other proof is taken from the impotency of those rites This latter is 1. Generally propounded 2. Particularly confirmed v. 10. In propounding the proof he declareth 1. The heads of the legall rites Herein are noted 1. The kinds of them gifts and sacrifices 2. The manner of using them were offered 2. The impotency of them Hereabout observe 1. Wherein the impotency consisted They could not make perfect 2. The persons about whom it was manifested him that did the service 3. Wherein it was manifested as pertaining to the conscience Vers. 10. The particular confirmation is double for it is confirmed 1. By an induction of sundry particular rites 2. By a declaration of the date of them The particulars are foar 1. Meats 2. Drinkes 3. Divers washings 4. Carnall ordinances These are amplified by the necessity of observing them In this phrase impâ—… on them The declaration of the date is in these words untill the time of reformation §. 52. Of observations raised out of Heb. 9. 8 9 10. Vers. 8. I THe Apostle declared what was agreeable to the mind of the Holy Gâ—… For he declareth that which the Holy Ghost signifieth See § 46. II. The Holy Ghost was the author of the legall types He that signified what they intended instituted them See § 46. III. The Holy Ghost ordained the legall types to be significant He signified See § 46. IV. There is a true way to heaven This is implyed under this phrase Tâ—…e waâ—… into the holiest of all See § 47. V. The true way to heaven was not fully and cleerly manifested by the legall rites This phrase was not yet made manifest intends as much See § 47. VI. The continuance of legall rites obscured the cleer light of heavenly truth This is implied under this phrase while 〈◊〉 〈◊〉 Tabernacle was standing See § 47. Vers. 9. VII Legall rites were figures of future truths The word figure intends amach See § 48. VIII Legall types continue in force for the time of the law only The time then presâ—… intends the time of the law See § 48. IX Gifts were offered to God under the law See § 42. X. Sacrifices were then offered to God These two doctrines are expresly set down in their termes See § 42. XI Legall rites could not make perfect This is plainly expressed XII Observers of the legall rites were not made perfect thereby See § 49. This phrase him that did the services sets out such as observed the rites See § 49. XIII Legall rites could not purifie or pacifie the conscience This is intended under this phrase as pertaining to the conscience See § 49. Vers. 10. XIV Legall rites consisted only in externall things The enumeration of the particulars wherein legall rites consisted together with this exclusive particle 〈◊〉 demonstrated as much See § 50. XV. Legall meats cannot nourish the soul. See § 50. XVI Legall drinkes cannot refresh the soul. See § 50. XVII Legall washings could not cleanse the soul. These three are brought in as such as appertained not to the conscience See § 50. XVIII Legall ordinances were carnall So they are here called See § 50. XIX Carnall ordinances were imposed on the people under the law So they are here said to be See § 50. XX. Carnall ordinances cannot make perfect For this end they are here mentioned See § 50. XXI The Legall rites were but for a time This word untill intends as much See § 50. XXII The time of the Gospell is a time of reformation See § 50. §. 53. Of Christ an high Priest of good things Heb. 9. 11 12. Vers. 11. But Christ being come an high Priest of good things to come by a greater and more perfect Tabernacle not made with hands that is to say not of this building Vers. 12. Neither by the blood of goats and calves but by his own blood he entered
1. By the subject purged your conscience 2. By the object purged away dead works 3. By the end This is set out 1. By a duty on our part to serve 2. By the object of that duty which is God Amplified by his property living §. 87. Of observations raised out of Hebrews 9. 13 14. Vers. 13. I. TRuths may be confirmed It is a cleer case that Christ by his own blood obtained eternal redemption yet the Apostle here proves it as iâ—… evident by this causal particle FOR. See § 68. II. Proofes are to be taken from things known These Hebrews well knew the use and end of the rites of the law therefore the Apostle draws his argument from them See § 68. III. Things taken for granted may be conditionally propounded This particle IF is conditional yet thereby a granted truth is set out See § 68. IV. Blood is a means of expiation To this end mention is here made of blood See § 69. V. Bruit beasts were types under the law Such were buls and goats See § 63. VI. There were types of sanctification as well as justification The ashes here mentioned being mingled with water did typify means of sanctification See § 70. VII Sanctification floweth from Christ. The heifer out of whose ashes the sanctifying water was made prefigured Christ. See § 82. VIII The benefit of Christs death is made ours by application of the same The riâ—…e of sprinkling did typifie as much See § 72. IX The unclean may be cleansed It is here expresly said that by the rites of the law the unclean were sanctified See § 74. X. Legall purgations were onely externally They were only a purifying of the 〈◊〉 See § 75. Vers. 14. XI There is no comparison betwixt the type and truth This phrase 〈◊〉 much more intends as much See § 76. XII Christs blood was typified by the blood of beasts So much is here demonstrated by the mention of Christs blood See § 76. XIII Christ in his divine nature was a Spirit See § 77. XIV That Spirit was eternall These two last points are plainly expressed and shew that Christ is God eternal See § 77. XV. Christs deity made his sacrifice so effectuall as it was For this end the Apostle here saith through the eternal Spirit he offered See § 77. XVI The sacrifice which Christ offered was himself This is plainly expressed See § 78. XVII Christ was a Priest in both natures His divine nature is set out by this phrase Eternal Spirit His humane is comprized under this word himself The word offered notes his Priestly function See § 78. XVIII Christ voluntarily died XIX Christs death was a ransome These two doctrines arise out of this phrase offered himself See § 79. XX. Christ was perfectly pure He was without spot See § 80. XXI Christ was offered up to God So much is expresly set down § 81. XXII Christs blood hath a purging virtue It is here said thereof that it 〈◊〉 See § 82. XXIII The purging virtue of Christs blood extendâ—…th it self to the soul of man So much is â—…ntended in this word conscience See § 83. XXIV Conscience is most affected with sin This is the reason why conscience is here put for the whole man For guilt of sin most affrighteth the conscience and pardon of sin most quieteth it See § 83. XXV Sins are dead works So they are here expresly called See § 84. XXVI They are sins from which Christs blood doth cleanse This follows from that which is intended under dead works See § 84 XXVII God is a living God So he is here stiled See § 85. XXVIII God is to be served This by just consequence is here implyed § 85. XXIX The end of freeing from dead works is to serve the God of life This is here directly 〈◊〉 down See § 85. §. 88. Of the inserence of v. 15. upon that which went before Heb. 9. 15. And for this cause he is the Mediator of the New Testament that by means of death for the redemption of the transgressions that were under the first Testament they which are called might receive the promise of eternal inheritance THe Apostle having demonstrated Christs blood to be the 〈◊〉 〈◊〉 〈◊〉 redemption here proceedeth further to prove the point His main argument is taken from the end of Christs Priest-hood which was to confirm the ćovenant that his Father had made with with children of men which could not be done but by blood This point is handled 1. Simply v. 15 16 17. 2. Comparatively in reference to the types under the law from v. 17. to v. 24. The argument in the simple consideration thereof is taken from a speciall function that Christ undertook to make good his Fathers engagement to the sons of men and that was to be a mediator betwixt them The argument may be thus framed A mediator to ratifie a Testament must do it by blood But Christ was a mediatour to ratifie his Fathers Testament Therefore he must do it by blood The proposition is propounded and proved v. 16 17. The assumption is laid down v. 15. The manner of introducing this argument doth clearly demonstrate that it tends to the foresaid purpose which is thus And for this cause as if he had said Christ having undertaken to be the mediatour of the new Testament thereby undertook to do what might be requisite for the ratification thereof The Greek phrase here properly translated for this cause is in other places translated therefore which word intends as much as this phrase Hereof see Chap. 1. v. 9. § 117. The copulative particle And prefixed before this phrase wants not emphaâ—… It implyeth that Christ undertaketh office upon office for mans greater good He was a Priest to purchase mans redemption and withall he is a mediatour to assure man of the benefit thereof Many other functions are noted in Scripture to be undertaken by Christ. By this means may we have a more distinct and full knowledge of the many benefits we receive from Christ. As one type could not set out all that Christ did and endured for man and thereupon there were very many types See v. 2. 5. 6. So there is no one office that can set out all the benefits of Christ. What may be done by a Priest what by a mediatour what by a king what by a surety what by a redeemer what by an advocate what by an head what by an husband what by a Father and so what by other like relations may be expected from Christ. If therefore we duly observe the many undertakings of Christ in Scripture for sont of men manifested by sundry relations and withall observe the distinct ends and uses of them They will be of singular use to strengthen our faith in obtaining all things that may bring us to full happiness Of this great office of Christ mediatour and of appropriating it to a covenant or Testament see Chap. 1. v. 6. § 23 24. Of a covenant
proved that they were instituted of God 2. Such garments as are instituted of God are not matters arbitrary left to our own will to observe or not observe but by vertue of the divine institution necessity is laid upon us What God enjoyneth to his Church his Church is bound to observe They shew themselves rebellious against Gods authority and despisers of his Covenant who either wilfully refuse or carelessely neglect to observe them On this ground saith the Lord the uncircumcised man-child shall be cut off from his people Gen. 17. 14. 3. Divine institution further requireth that they who observe the Sacraments be conscionable in a right manner of observing them namely reverently holily in faith with love and other requisites fit for such divine ordinances §. 109. Of sprinkling holy things with blood Heb. 9. 21. Mâ—…reover he sprinkled with blood both the Tabernacle and all the Vessels of the Ministery THe Apostle having by a short digression shewed the end and warrant oâ—… sprinkling things with blood he returneth to his enumeration of other things that were so sprinkled In bringing in those particulars he useth two conjunctions And But and an Adverb likewise Our English compriseth them all under this word moreover They imply that these are distinct things from the former but yet used as the former were Of sprinkling and that with blood see v. 13. § 71 72. Of the Tabernacle see v. 11. § 55. and Chap. 8. v. 2. § 5. By vessels of the Ministery he meaneth the Candlestick the Table the Altar both that of Gold and that of Brasse the great Sea other Lavers all such instruments as were set upon the Table of shew-bread as Dishes Cups Spoons Bowles and such like whereof you may read a particular enumeration 1 King 7. 45. 50. They are called vessels of the Ministry because they were for publick service Of the notation of the Greek word translated Ministery see Chap. 1. v. 7. § 79. All these were holy in their institution and consecrated to holy uses These and such other are stiled dedicate things 1 Chro. 26. 20 26. Queâ—…t if they were holy why were they sprinkled with blood Answ. 1. Though in themselves by Gods institution they were holy yet being used by man in regard of that pollution which is in man and issueth from him they were to be sprinkled and thereby purged 2. They were sprinkled with blood to shew that the things which man useth are made acceptable to God by the merit of Christs Sacrifice For the blood here mentioned typified the blood of Christ. Of the former namely that pure things are made impure to sinfull men See v. 19. § 104. The latter that holy things are made acceptable to God by the merit of Christs Sacrifice is evident by the mention of saith in offering those things which God accepted as the offering of Abel Gen. 4. 4. Heb. 11. 4. The like may be applyed to all other acceptable Sacrifices As this was typified by the sprinkling of blood by the incense that was offered up under the law in all â—…sion whereunto it is said that the smoak of incense which came with the prayers of the Saints ascended up before 〈◊〉 Revel 8. 4. God himself saith of Christ This is my beloved Son in whom I am well pleased Matth. 3. 17. God is not only well pleased with Christ but his good pleasure doth so rest in and on him as he is well pleased with all that are presented unto him bâ—… his Son On this ground it is said that God hath made us accepted in the beloved Eph. 1. 6. On this ground it becometh us whensoever we approach into Gods presence as they did who went into the Tabernacle and perform any holy duty to apply to 〈◊〉 selves the Sacrifice of Christ this is to be sprinkled with the blood of Christ. Faith is the means of applying the same so as the believer may with a strong confidenâ—… appear before God in any holy duty as the Priest might enter into the Tabernacle with the sprinkling of blood As all the vessels were to be sprinkled so all Gods ordinances and the particulâ—… circumstances appertaining to them are to be performed through saith in Christ. As thou desirest to be accepted in thy person so let thy desire extend to all the holy things thou usest do them all in faith so will God have respect to thee and to thy services §. 110. Of purging all things with blood Heb. 9. 22. And allmost all things are by the Law purged with blood and without shedding oâ—… blood there is no remission Vers. 22. Lest the Apostle might come short in his enumeration he addeth this clause And allmost all things are by the Law purged with blood Under this generall all things he compriseth such things as appertained to the Tabernacle and to the service of God Yet because there might be some things that were not so sprinkled he addeth this restrictive particle almost We doe not read of the Table or other Hangings or the Priests garments and such other things from which the blood could not be well clensed were so sprinkled By the Law he meaneth the Ceremoniall Law and implyeth that that sprinkling that was then used was but legall to the purifying of the flesh as is noted v. 13. § 75 This word purged sheweth the end of sprinkling blood upon them namely that that pollution which through mans use of them did cleave unto them might be taken away and both they made fit for mans use and man made fit to use them This giveth proofe that God would have all things sanctified to his people His word his Sacraments of prayers and praises our singing of Psalmes the actions that we doe as lifting up our hands and eyes bowing our knees yea the places where we meet and all such things all are to be sanctified and that by faith in the blood of Christ. Of the word translated purged See Chap. 1. v. 3. § 27. §. 111. Of blood shed the only means of remission AN especiall reason of the foresaid rite of sprinkling blood is in this phrase without shedding of blood is no remission This reason manifesteth a necessity of that rite For remission of sin is absolutely necessarie but blood must be shed and sprinkled for remission of sin This phrase shedding of blood is the interpretation of one Greek word but a double compound It is compounded of a noune that signifies blood and a preposition that signifies out and a verbe that signifieth power To joyne them all together this double compound signifieth a powring out of blood The word here used is only in this place used and fitly to the Apostles purpose for blood could not be sprinkled unlesse it were first let out of the beast and poured into some vessell to be carried up and downe Another compound from the foresaid simple verb is used Chap. â—… v. 20. §
indefinite phrase blood of others doth confirm the first difference betwixt Christ and the legal Priests Christ offered himself and with his own blood entered into heaven v. 12. § 57. and thereby procured remission of sins But the Priests offered the blood of beasts and therewith entered into an earthy Tabernacle and could cleanse no further then to the purifying of the flesh v. 13. § 75. God appointed under the law the blood of beasts because that was sufficient for the end whereunto it was appointed namely to typifie a spiritual cleansing not absolutely to cleanse by it self If the Priest himself had been slain his blood could not have purged himself or any others from sin For 1. He was a man and in that respect a sinner 2. His blood was too mean a price to redeem another Psal. 49. 7. 3. He could not have carried his own blood when he was dead 4. If a Priest should have offered himself for others who would have been a Priest For scarcely for a righteous man will one die Rom. 5. 7. 5. It would have been counted a cruel law for a Priest to shed his own blood Herein we have an evidence of Gods tender respect to man in sparing his blood Though man were ordained a Priest to typifie Christs Priest hood though man in that function were to appeare before God though he were to beare their names yea and their sins Exod. 28. 38. all which Christ did yet when it came to the shedding of his blood as Christ did his therin God spared him and accepted the blood of beasts as he accepted the Ram for Isaac Gen. 22. 13. How doth this amplifie Gods love to man who was so tender of mans blood and yet spared not his son but gave him for us to death Rom. 8. 32. There was no other meanes to redeeme man from eternall damnation therefore rather then man should perish eternally God would give his son for him On the other side this doth much aggravate the Heathenish impiety and inhumanity of such Israelites as sacrificed their children to Idols This was one of Ahaz his impieties 2 King 16. 3. God did expresly forbid it Lev. 18 21. The Prophets much complained hereof Isa. 57. 5. Ezek. 18. 20. This was one especiall cause of their captivity 2 Kings 17. 7. This also is an aggravation of the sin of murther and shedding mans blood unjustly From the main difference that is here made betwixt the Priests under the law that they every year went with blood into the holy place and Christ who did not often but once only offer himself we may infer that 1. What the Priests did was imperfect See Chap. 7. v. 27. § 112. 2. What Christ did was perfect See Chap. 7. v. 27. § 115. §. 128. Of the necessity of Christs suffering but once v. 26. IN the 26 verse A reason is rendered of the former part of the former verse that Christ did not offer himselfe often The reason is taken from the kinde of offering which was with suffering For then must he often have suffered The Argument may be thus framed If Christ offered himself often he often suffered but he hath not often suffered Therefore he offered not himselfe often It is here taken for granted that Christ offered himselfe up by suffering yea by suffering to death Phil. 2. 8. That Christs death was a suffering death is shewed Chap. 2. v. 9. § 76. The time wherein Christ was to suffer often if he had offered himselfe often is here said to be since the foundation of the world Of this phrase See Cap. 4. v. 3. § 29. The reason of this extent of time is mans sin For man sinned anon after the foundation of the world was laid And anon after man had â—…inned Christ was promised a Redeemer to free him by his blood from sin Gen. 3. 15. In this respect Chriâ—… is said to be a Lambe slaine from the foundation of the world Rev. 13. 8. The must that is here put upon the point thus then must he is in a double respect 1. In regard of Gods purpose so to redeeme man for Gods purpose must be accomplished 2. In regard of Christs undertaking He undertooke to redeeme man by satisfying Gods justice which must be by suffering By this it appears that a frequent offering of Christ is a frequent making him to suffer For there is no true offering up of Christ but by death Therefore he is fail to be a sacrifice in the latter end of this verse which according to the notation of the Greeke word signifieth a thing slaine as is shewed Chap. 8. v. 1. § 7. Iâ—… this respect offering and sacrifice are joyned together as Chap. 10. v. 12. Eph. 5. â—… Let Papists answer this in the case of their frequent offering Christ in theiâ—… masse This word of necessity must implieth a necessity of Christs death See v. 9. § 95. The force and drift of the Apostles Argument demonstrateth that Christ could not oâ—…t suffer The word once in the next Section proveth as much The Apostle expresly saith that Christ dieth no more Rom. 6. 9. So as no other suffering of Christ is to be expected Obj. The Apostle saith that there is behind of the afflictions of Christ. Col. 1. 24. Answ. Christs afflictions or sufferings are to be considered two wayes 1. In his own person which he himself suffered in his humane nature 2. In his body when the members of his mystical body do suffer as members of that body he is said to suffer with them Thus when Saul breathed out threatnings and slaughter against the Disciples of the Lord Christ saith Saul Saul why persecutest thou me Act. 9. 1 4. This kind of affliction is that which the Apostle calls the afflictions of Christ but he here speaks of his personal afflictions Christ having finished all sufferings on earth ascended to that glory which he will never leave But leave it he must if he suffer again This should make â—…s watchful against that apostasie which cannot be recovered without crucifying the Son of God afresh Heb. 6. 6. §. 129. Of Christs suffering in the end of the world THe proof of the forementioned assumption is set down in the latter part of the 26. v. thus but now once c. That which is but once done is not often done This particle of opposition but is here the note of an assumption as Chap. 2. v. 6. § 50. The Apostle that lived in the end of the world useth this word now to shew that experience gave proof that Christ had not suffered before that time He addeth this exclusive particle once to make his argument the more clear for it is here to be taken exclusively as if he had said only once and no oftner Thâ—…s it is taken v. 12. § 60. This phrase in the end of the world is an explication of this particle of time now The word translated end
is a compound Both the compound and also the simple verb whence this noun is derived signifieth finish Well might this noun be here used because all the types prophesies and promises concerning the sufferings of Christ were accomplished in the end of the world The Greek word here translated world is not the same that was so translated in the former part of this verse That former word in this phrase foundation of the world hath a notation from beauty and comlinesse for God in the beginning made a most beautiful and comly world Of this notation see chap. 4. v. 3. § 29. This latter word in this phrase the end of the world is derived from a word that signifieth age or continuance in that the world had then continued many ages Of this notation see chap. 1. v. 2. § 18. Under the end of the world all those dayes are comprized which have passed and â—…all passe betwixt the ascension of Christ into Heaven and his last coming unto judgement Hereof see more chap. 1. v. 2. § 13. This instance of Christ appearing in the end of the world giveth proof that the best things prepared for the Church were reserved for the last dayes The Prophets who foresaw and foretold those best things applied their prophesies to the last dayes Isa. 2. 2. Ier. 31. 31. Act. 2. 17. 1. This the Lord did to try the faith and patience of Saints in former times For this end after God had promised unto Abrahams seed and withall that his seed should inherit the Land of Canaan he foretold that his seed should be a stranger in a Land that was not theirs four hundred years For this end the day of the full restitution of all things hath been put off sixteen hundred years and more Rev. 6. 11. And how long it shall yet further be put off who knoweth 2. He thus ordered it that the good things promised might be the more longed for as it is said that many Prophets and righteous men desired to see those things Matth. 13. 17. 3. To make those good things more welcome when they came This manifesteth the happinesse of that time whereunto we are reserved and it ought to provoke us to all thankfulness and worthy walking see more hereof Chap. 2. v. 3. § 21. §. 130. Of the best things reserved to the last daies THe manner of Christs comming into the world is thus expressed He appeared The Greek word is the same that is translated made manifest v. 8. § 47. There it is negatively used for it is spoken of former time wherein that was not made manifest which now is manifest and clearly appeareth Of old Christ was shadowed out obscurely in types now he is manifested in the flesh 1 Tim. 3. 16. So as the very substance of such things as were before obscurely shadowed are now most clearly revealed This clear revelation is to the life set out by the Apostle 2 Cor. 3. 18. We all saith he not only some extraordinary persons endued with an extraordinary Spirit but all the Saints and people of God With open face or as the Greek word implyeth uncovered face for this is opposed to the vail mentioned v. 14. whereby the brightnesse that now shineth forth was exceèdingly obscured but now there is no vail to hinder the brightnesse of the Gospell We behold as in a glasse He means a clear looking glasse which doth most lively represent that which is beheld in it The glory of the Lord The excellency of his mercy of his truth of his wisdome of his justice and other divine properties By the sight or understanding of that glory we are changed into the same Image that is we are made partakers of the divine nature 2 Pet. 1. 4. namely in holinesse and righteousnesse from glory to glory from one degree to another By reason of this clear and bright appearing of Christ and the mysteries of the Gospell the Apostle saith that that is now revealed which in other ages was not made 〈◊〉 Eph. 3. 5. 1. This clear manifestation of truth typified much maketh to the honour of God in that his forementioned properties are hereby made very conspicuous 2. It makes much to the advantage of the Church in that hereby many nations are brought in to believe in the Lord Jesus What cause is here given of bewailing the great ignorance coldnesse and deadnesse but little love and life that is in many among whom Christ by his Gospell hath conspicuously appeared By this appearing of Christ many are exalted unto heaven who by their not laying hold of heaven shall be brought down to hell Mat. 11. 23. Let us by this gracious dispensation of the Lord endeavour to answer the abundant means of grace afforded â—…to us with some competent measure of grace that according to the clear manifestation of the things obscurely made known under the law we may abound in knowledge be strengthned in faith established in hope mad rich in good works and be constant unto the end Thus will it not repenâ—… the Lord that he hath reserved those best things to our times and us to enjoy those best things §. 131. Of Christs putting â—…way sin by the Sacrifice of himself AN especial end of Christs coming into the world is here thus expressed to put away sin The word translated to put away is a noun and may word for word be thus turned to the putting away of sin The sense is the same in both only the noun carrieth somewhat the more emphasis This word is used Chap. 7. v. 18. § 85. and translated disanulling Putting away doth more fully answer the composition of the Greek word From the emphasis of this phrase some infer that God seeth not sin in persons that are justified Of this errour see Chap. 4. v. 13. § 78. Others infer that there is no sin in justified persons 1. This is contrary to the current of Scripture For there is no man that sinneth not 1 Kings 8. 46. If we say that we have no sin we deceive our selves and the truth is not in us yea we make God a lyar 1 Joh. 1. 8 10. 2. It is contrary to the confessions of all Saints In 〈◊〉 David Psal. 51. 2. Dan. 9. 5. Ezra 9. 6 7 c. 3. It is contrary to the main scope of the two last petitions in the Lords Prayer 4. It is contrary to the conscience of them who have not a cauteriâ—…ed and dead conscience To passe by these two errours we may well infer from the foresaid phrase that sin is so far removed from such as are pardoned as if they had no sin in them God imputeth not their sins to them He will remember them no more This is a particular branch of the new covenant as is shewed Chap. 8. v. 11. § 76. The manner of bringing in this fruit of Christs appearing sheweth that Christ came into the world for this very end
runner of Christ and plainly to declare him saying Behold the Lamb of God that taketh away the sin of the world John 1. 29. there rose not a greater then he before his time Mat. 11. 11. And in some circumstances it may be granted that the Sacraments of the new Testament have an excellency above all the rites of the old Testament for they are not so many in number so cumbersom so burthensom so painful so grosse so dark but fewer in number more easie in performance more perâ—…uous and clear for understanding they are memorials for things past not types of things to come Yet in the main substance their Ministers and their Sacraments were as ours Unto them was the Gospel preached Heb. 4. 2. They did eat the same spâ—…itual meat and drink the same spiritual drink namely that we Christians do 〈◊〉 they drank of that spiritual Rock which was Christ. 1 Cor. 10. 3 4. There is no more â—…matural vertue in our sacramental Elements then was in theirs It is as impossible for water to cleanse the soul as for the blood of Beasts to take away sins If this be true of Ordinances instituted by Christ how much more impossible is it that humane inventions should purge the soul or take away sin 〈◊〉 we hereby in the use of all external Ordinances to raise up the eyes of our soul above the external visible thing even unto Christ himself and to the things which he hath done and endured for the saving of our souls §. 10. Of the resolution of Heb. Chap. 10. V. 1 2 3 4. Vers. 1. For the Law having a shadow of good things to come and not the very Image of the things can never with those sacrifices which they offered year by year continually make the comers thereunto perfect V. 2. For then would they not have ceased to be offered because that the Worshippers once purged should have had no more conscience of sin V. 3. But in those sacrifices there is a remembrance again made of sins every year V. 4. For it is not possible that the blood of Bulls and Goats should take away 〈◊〉 Verse 1. THe sum of these four verses is A Declaration of the impotency of the Law This is set out four wayes 1. By the end or use of the Law v. 1. Here-about are set down 1. The use it self 2. A consequence following thereupon The use is propounded two wayes 1. Affirmatively 2. Negatively The affirmative manifesteth 1. The meannesse of the use in this word shadow 2. An excellency in that meannesse in this phrase of good things to come The negative removeth from the law a speciall excellency in this phrase Not the very Image of the things The consequence is that it could not make perfect This is amplified 1. By the meanes which could not do it The sacrifices These are described 1. By the Act done offered 2. By the time when This in two branches 1. Year by year 2. Continually 2. By the persons whom they could not make perfect the commers thereunto Vers. 2. 2. The impotency of the law is set forth by the frequent use of the same things This is 1. Propounded 2. Confirmed In the proposition we may observe 1. The manner of setting it down by way of interrogation would they not 2. The matter have ceased to be offered The confirmation is taken from sin remaining in the conscience Here about two things are noted 1. A description of the persons and that by their disposition worshippers and by a supposition once purged 2. A declaration of the sin remaining they should have had no more conscience of sin Vers. 3. 3. The impotency of the law is manifested by a remembrance again of sins This is amplified two wayes 1. By the same kind of sacrifices in those sacrifices 2. By the time Every year Vers. 4. 4. The impotency of the law is confirmed by the kind of sacrifices Here about four particulars are observable 1. The intimation of the sacrifice blood 2. The kind of beasts that were sacrificed Bulls and goats 3. The effect denyed take away sins 4. The manner of expressing it it is not possible §. 11. Os observations raised out of Heb. 10. v. 1 2 3 4. Vers. 1. I. DAngerous errours are to be rooted out of mens minds This ariseth from the Apostles much inculcating the laws impotency See § 3. II. Legall types were but shadowes In this respect the law is said to have a shadow See § 2. III. The shadowes of the law were of substantiall truths These are here stiled good things See § 2. IV. The good things shadowed by the law were not then actually exhibited They are hâ—…e said to be good things to come See § 2. V. The law had not the truths themselvesâ—… Thus much is meant under this phrase not the very Image of the things See § 2. VI. Legall â—…tes could not make perfect This is plainly expressed See § 3. VII The best of the legall rites failed in that which they prefigured These were Sacrifices which prefigured reconciliation but could not reconcile God to man See § 3. VIII Legall Sacrifices were yearly offered up This phrase year by year intendeth as much See § 3. IX Legall râ—…tes continued till the truth was exhibited This is the intendment of the adverb continually See § 3. X. Dâ—…gent observers of legal rites were not perfected by them Those were such as are here stiled Commers there unto See § 3. Vers. â—… XI God permits not holy ordinances to be continued in vain Had there not 〈◊〉 use of Sacrifices they would have ceased to be offered See § 4. XII In and by Sacred ordinances God is worshipped In this respect observers of divine ordinances are here stiled worshippers See § 5. XIII Legall Sacrifices did not purge the offerers from sin This is intended under this phrase once purged as here it is used See § 5. XIV Guilâ—… of sin once taken away doth not trouble the conscience This is intended under this phrase should have had no more conscience of sin See § 5. Vers. 3. XV. Remembrance of sin implyeth a remainder of sin The Apostle proves that sin remained notwithstanding those Sacrifices because in them there was a remembrance again of sin See § 6. XVI Sins remaining must be remembred again This was the reason why Sacrifices were ost offered up See § 6. XVII The Iewes had a set time for solemne consession of sâ—…n This is implyed under this phrase every year See § 8. Vers. 4. XVIII Blood of bruit beasts was offered under the law Such were buls 〈◊〉 〈◊〉 See § 9. XIX Sacrifices of bruit beasts could not take away sin This is plainly expressed 〈◊〉 â—… 9. XX. It is not possible for a thing to work above the nature thereof Blood of buls and 〈◊〉 were external earthly and carnal things but to take away sin was an interâ—… divine and spiritual matter thereupon the Apostle puts an impossibility upon 〈◊〉 See § 9. §. 12.
vigour of Christs sacrifice §. 26. Of Gods will the ground of the efficacy of Christs sacrifice Heb. 10. 10. By the which will we are sanctified through the offering of the body of Iesus Christ once for all THat which the Apostle intimated in this general phrase establish the second he doth here in expresse termes declare namely that it was the body of Christ which was that sacrifice wherein God resteth well pleased and thereupon it is established for ever In this first clause by the which will The relative which hath reference to that which goeth before In the seventh verse this very word will is used and applyed to God the Father But withall there is intimation given of Christs will in that he said Loe I come This giveth evidence even of the will of Christ himself So as I would exclude neither the one nor the other for they both agree in one and by both of them is the foresaid sacrifice made perfect The will of the Father was the cause of Christs being made a sacrifice and because it was the will of the Father that his Son should be a sacrifice the Son willingly offered himself Hereupon saith Christ I came down from heaven to do the will of him that sent me Indeed he there inserteth this negative not to do mine own will but that is intended exclusively as if he had said not mine own will alone or in way of opposition if in any case it could be so that Christs will should be against the will of his Father as where it is said not as I will but as thou wilt Matth. 26. 39. The will of God gives a being to all things Under this phrase God said Gen. 1. 3. which is used in the beginning of every dayes work at the creation the manifestation of Gods will is meant So soon as God manifested his will that such and such a thing should be it was so and that as he would have it to be Our God is in the heaven he hath done whatsoever he pleased Psal. 115. 3. In those actions which Christ did the concurrence of his will with his Fathers addeth much to the strengthning of our faith and is a forcible motive for us to trust thereunto and rest thereupon Fitly therefore hath the Apostle thus expressed the ground of the efficacy and perfection of Christs sacrifice by which will we are sanctified Of Gods will the rule and ground of all that Christ did See v. 7. § 20. §. 27. Of perfection consisting in holinesse THe vertue efficacy and benefit of that which ariseth from the foresaid will of God is expressed under this word Sanctified Of the notation and divers acception of this word see Chap. 2. v. 11. § 101 102 103. It is not here to be taken as distinguished from justification or glorification as it is 1 Cor. 1. 30. and 6. 11. But so as comprising under it all the benefit of Christs Sacrifice In this general and large extent it is taken verse 14. and Chap. 2. 11. and Act 26. 18. Only this word giveth us to understand that perfection consisteth especially in holinesse for he expresseth the perfection of Christs Sacrifice under this word Sanctified which implyeth a making holy This was that special part of perfection wherein man was made at first Ecles 7. 31. Hereunto the Apostle alludeth where he exhorteth to put on that new man which after God is created in righteousness and true holinesse Eph. 4. 24. For this end Christ gave himself even unto death for his Church that he might sanctifie it c. Eph. 5. 25. This should move us to labour after holinesse Of holinesse and the excellency thereof and motives thereto and means of obtaining it See Chap. 3. v. 1. § 5 c. §. 28. Of Christs Sacrifice making perfect THe principal thing intended under this word sanctified in this place is that Christs sacrifice maketh perfect In this respect Christs sacrifice is here opposed to the legall sacrifices which could not make perfect So as Christs sacrifice was offered up to that which they could not do The like is said in general of the law Heb. 7. 19. For this end was Christs Sacrifice surrogated in the room of the legal Sacrifices This surrogation had been in vain if Christs Sacrifice had not made perfect If the dignity of his persan that was offered up and his almighty power unsearchable wisdome and other divine excellencies be duly weighed we cannot but acknowledge that his Sacrifice as it is perfect in it self so sufficient to make us perfect Hereof see more Chap. 7. v. 19. § 87. in the end and v. 25. § 103. §. 29. Of Christs body a sacrifice THat the Apostles mind in this general phrase by the which will we are sanctified might be the better conceived he doth thus explain it through the offering of 〈◊〉 of Iesus It was shewed before v. 6. § 18. that by the body of Christ his whole huntane 〈◊〉 is understood We may further adde that Christs whole person God-man is 〈◊〉 intended not that the deity was sacrificed but that it had a peculiar work in tâ—…s sacrifice namely to support him that offered himself and to sanctifie that saâ—…fice and to adde dignity thereto Therefore it is said that it was the body of Jesâ—…s Christ which titles set forth both the natures of him who was the sacrifice 〈◊〉 intended Of these two titlet Iesus Christ see chap. 3. v. 1. § 29. Of this word â—…ing see chap. 5. v. 1. § 6. The notation of the Greek word implyeth a bringing 〈◊〉 the common use of it an Offering up And here it intendeth that Christs body was given up as a price and ransom and offered up as a sacrifice See chap. 9. v. 14. § 79. 89. Herein lieth a main difference betwixt the body of Christ and the bodies of Martyrs put to death None but Christ was offered up for a sacrifice others â—…ght be to seal the truth of the Gospel and to be an example of constancy unto others It was the body of him that was the most excellent which was a sacrifice for our 〈◊〉 For God hath purchased his Church with his own blood Act. 20. 28. Well thereâ—…re is it stiled precious blood 1 Pet. 1. 19. And the Lord of glory is said to be crucified 1 Cor. 2. 8. No other body could do the great work What is said of Bulls and Goats that it is not possible that their blood should take away sins may be applyed to all other meer Creatures For infinite wrath was to be pacified perfect justice to be satisfied and divine favour to be procured to sinners 1. This instructeth us in sundry mysteries which are 1. The horrible nature of sin It could not be expiated without a sacrifice no sacrifice was sufficient to that end but the body of Iesus Christ. 2. The value and worth of mans Redemption There was no greater price to be found in earth or in heaven all
phrase if any man intends as much See § 148. VIII All manner of back-sliding is damnable The word translated draw 〈◊〉 implieth a close secret falling away If that be liable to the judgement much more open Apostacy See § 148. IX Gods mind will be alienated from him that is alienated from God God will have no pleasure in him See § 149. X. Gods displeasure against Apostates is an utter displeasure His soul hath no pleasure See § 149. V. 39. XI Severity in denouncing judgements is to be allayed with testimony of 〈◊〉 opinion The particle of opposition but implieth as much See § 150. XII Saints may have as good an opinion of others as of themselves This the Apostle here implies by using the plurall number and first person we See § 150. XIII They who stand are not to be suspected to draw back This negative are 〈◊〉 intends thus much See § 150. XIV Damnation is the issue of Apostacy Such draw back unto perditiâ—… See § 151. XV. Ministers may have a good perswasion of them to whom they declare judgeâ—… against sumers The inference of the Apostles perswasion upon the forementioned judgements proves thus much See § 152. XVI Believers will not draw back The Apostle renders this reason of their not drawing back because they believed See § 152. XVII True faith may be known The Apostle here affirmes as much of his own and others believing See § 152. XVIII Salvation of the soul is the end of faith See § 153. §. 1. Of the Analysis of HEB. Chap. XI THE Apostle having prescribed Faith in the latter end of the former Chapter as an especial meanes of perseverance In this Chapter he dotâ—… further describe it and set it out by the excellent effects thereof So as the sum of this Chapter is A declaration of the excellencie of Faith Hereof are two parts 1. A description of Faith v. 1. 2. An exemplification of that description The exemplification is set out by the Effects of Faith and that in such as 〈◊〉 indued therwith These are set out 1. Indefinitely v. 2 3. 2. Expresly by name These may be ranked under four heads 1. Such as lived before the Flood from v. 4. to v. 8. 2. Such as continued from the Flood to the time of the Law from v. 8. 〈◊〉 30. 3. They that were in the Church of Israel till the Captivity from v. 30. 〈◊〉 v. 34. 4. They that remained from the Captivity till Christs coming from v. 34. to the end I. Of them that lived before the Flood three are mentioned 1. Abel v. 4. His faith was manifested by his sacrifice 2. Enoch v. 5 6. His by pleasing God 3. Noah v. 7. His by building an Ark. II. Of those that lived betwixt the Flood and the Law there are mentioned 〈◊〉 by name and others indefinitely implyed 1. Abraham whose faith is manifested by four effects 1. His going whither God called him v. 8. 2. His so journing in a strange Country v. 9. This is amplified by that heavenly City which he looked for v. 10. 3. The numerous of-spring that he had v. 12. 4. His offering up Isaac v. 17 18 19. 2. Sarah Whose faith is evidenced by bearing a Child in her old age v. 11. The faith of these and others that lived as they did is amplified by their perseverance therein for they died in Faith v. 13. This is proved 1. By their conâ—…ession That they were strangers v. 13 14. 2. By omitting the opportunity of returning to their Country v. 15. This is amplified by the kind of Country which they sought v. 16. 3. Isaac Whose faith is set out by blessing his two sons v. 20. 4. Iacob Who in faith blessed the two sons of Ioseph v. 21. 5. Ioseph Who commanded his bones to be carried out of Egypt into Canaan v. 22. 6. The Parents of Moses whose faith shewed it self in their preserving their Son Moses against the Kings Edict v. 23. 7. Moses his faiâ—…h was demonstrated five waies 1. By refusing the honour of Egypt v. 24. 2. By suffering affliction v. 25. 3. By highly esteeming the reproach of Christ v. 26. 4. By sâ—…saking Egypt v. 27. 5. By keeping the Passover v. 28. 8. The Israelites which came out of Egypt and passed thorough the Red Sea v. 29. III. Of those that were betwixt the Law and the Captivitie seven are numbred up by name and sundry others under general terms intended 1. Ioshua and the Isralites under his Government gave proof of 〈◊〉 faith by the fall of the walls of Iericho v. 30. 2. Rahab testified her faith by entertaining the Spies v. 31. 3. Gideon 4. Barak 5. Samson 6. Iephtha 7. David 8. 〈◊〉 are produced by name 9. The Prophets are indefinitely set down v. 32. The effects of sundry of these are set down v. 33 34. IV. Of those that were from the beginning of the Captivity to Christs time none are mentioned by name but the faith of many of them is demonstrated by sundry great effects These effects were their sufferings for maintaining the 〈◊〉 faith whereof sundry distinct kinds are mentioned v. 35 36 37 38. The conclusion of the whole is set down by an approbation of their faith they obtained a good report and an illustration thereof in this phrase 〈◊〉 not the promise As if he had said by Faith they held out though they receivâ—…d not the promise Of that illustration a reason is rendred v. 40. namely Gods reserving the better things to our times §. 2. Of the inference of Heb. 11. v. 1. Now Faith is the substance of things hoped for the evidence of things 〈◊〉 seen IN this Chapter is a large amplification of the fore-mentioned means of â—…severance which is Faith wherein there is first A description of Faith in this first verse Of the notation of the word Faith Of the general nature and several kinds of it see The whole Armour of God on Eph. 6. 16. Treat 2. part 6. § 11 12 c. Here is meant a true justifying and saving faith The inference of this description upon the fore-named proposition of living by faith and holding faith to the saving of the soul gives proof hereunto If the proof be not of the same faith whereof the proposition is it is to no purpose Obâ—… Many of the instances following in this Chapter are of a 〈◊〉 faith As Sarah bearing a Child v. 11. Israels passing thorough the Red Sea v. 29. the walls of Iericho falling down v. 30. and sundry others v. 33 34 c. Answ. The miraculous things there intimated were subordinate to the 〈◊〉 promise of the Messiah For they believing that principal promise did withall believe other things that for the present were requisite for them Now the mixture of a miraculous faith doth not shoulder out a justifying and saving faith There are many effects of a vegetative and sensitive soul in man which are all comprised under the reasonable Soul So justifying faith 〈◊〉 it self to all Gods promises
But to shew the non-consequence thereof let them know that 1. There is not the like occasion of keeping the bones of Christians as was 〈◊〉 Ioseph's bones 2. Ioseph's bones were to be kept as if they had been buried 3. Ioseph's bones were not carried up and down for ostentation 4. There was no adoration done to Ioseph's bones 5. 〈◊〉 bones were not substituted instead of Ioseph's true bones as are in 〈◊〉 Popish reliques §. 123. Of the Resolution of and Observations from Hebr. Chap. 11. vers 22. 〈◊〉 〈◊〉 Joseph when he dyed made mention of the departing of the Children of Israel and gave commandement concerning his bones THE general sum of this verse is as of the former Faith's proof Hereabout 〈◊〉 set down 1. The person whose Faith was proved Ioseph 2. The Arguments whereby it is proved These are two 1. His mention of things future 2. His Charge The former is amplified 1. By the time which was when he died 2. By the matter whereof he made mention The departing of the Children of Israel 〈◊〉 his charge we may observe 1. The manner of it which was by imposing an oath Gen. 50. 25. 2. The matter thereof His bones Doctrines I. Faith manifesteth her vigour when a believer is dying So did Ioseph's 〈◊〉 See § 119. II. Dying men must shew their care of their Posterity Herein is Ioseph set beâ—… us as a pattern § 119. III. Ioseph's mention of the Israelites 〈◊〉 out of Egypt gives proof hereof See § 121. IV. Believers will be carefull to perswade others of that which they themselves 〈◊〉 This doth Ioseph endeavour by mentioning the departure of the Israâ—… See § 120. V. God will deliver his The departing of Israel out of Egypt is an instance hereof See § 121. VI. Care about mens dead corps is a fruit of Faith See § 122. §. 124. Of the honour that redounds to Parents by worthy Children and of their care over them Hebr. 11. 23. 〈◊〉 faith Moses when he was born was hid three months of his Parents because they saw he was a proper child and they not afraid of the Kings commandement NOt the faith of Moses but of his Parents is here commended This is the ninth instance which the Apostle hath produced The word translated Parents properly signifieth Fathers but according to the mind and meaning of the Apostle fitly translated Parents under whom Father and Mother are comprised The Mother may not here be excluded for the history maketh express mention of 〈◊〉 and of her alone for the Mother was the actor of all but questionless all that the Mother did was with the Fathers consent if not upon his advise and it is no more then probable that he had his part also in acting many things about the preservation of Moses Of the notation of this name Moses See Chap. 3. v. 2 § 37. and The Churches conquest on Exod. 17. 9. § 9. These parents are expresly named in the history The father was Amrams which signifieth a numerous people it conteineth in it a great part of Abrahams name The mothers name was Iochebed which signifieth glorious for she was glorious in bringing forth and preserving such sons as Aaron and Moses They were both of the Tribe of Levi and of the same family The said Amram and Iochebed were neer of kin For Iochebed was Amrams fathers sister so as Amram married his Aunt and of her had Aaron and Moses But this was before the Law of prohibiting degrees of marriage and before the Common-wealth of Israel was sufficiently peopled The parties whose faith is here commended are described by their relation to their son Moses thus His parents rather than by their own names for honour sake For Moses was a man of great note and name and his memoriall was very honorable in the Church of God Hereby then it appeares that parents are much honoured by having worthy Children Solomon therefore stileth himself The Son of David Eccl. 1. 1. And David pleadeth this as a matter of honor and dignity I am the son of thine handmaid Psal. 116. 16. Hereupon it is said that a wise son maketh a good Father Prov. 10. 1. 1. If a son prove praise-worthy by vertue of his education praise useth to be ascribed to his parents that have so educated him even as the praise of Solomons servants was ascribed to the wisdom of Solomon 1 Kings 10. 5. 2. If the gifts parts or dignities of a son be extraordinary and immediat from God they use to be evidences of Gods good respect unto the parents 1. This may be a motive unto parents to do the best that they can for their Children that they may be of eminent use to the Church and State where they live and that among other ends for this the honor and glory of parents themselves 2. This should put on Children to do the best that they can to be famous in Israel even for the honor of their parents This title his parents in reference to that care that Moses parents had of him being their child giveth us further to understand that parents especially ought to have a care of their Children For this we have sundry precepts as Eph. 6. 4. and 2 Cor. 12. 14. and patterns as Prov. 4. 3 4. Parents are under God the means of their Childrens being On this ground natural instinct teacheth all creatures to be carefull of their young ones Parents therefore ought to observe 1. What dangers their children are subject unto to prevent them 2. What good they may do unto them and to endeavour that with all their power The plural number wherein this word Parents is expressed doth plainly evidence that both Father and Mother must have a joint care of their Children In this respect saith a Father in reference to himself and his wife How shall we order the Child and how shall we do unto him Judg. 13. 1â—… And a son saith of both parents I was my fathers son tender and onely beloved in the sight of my mother Prov. 4. 3. Behold thy father and I have sought thee sorrowing saith a mother to her son Luk. 2. 43. 1. Both parents have a joint part in the being and bringing 〈◊〉 of their Child 2. The Law requireth the like honour to both Exod. 20. 12. 3. For this end are parents so neerly linked together as to make one flesh Gen. 2. 18. It will be therefore a good point of wisdom for both parents to observe what duties belong unto each of them in reference to their Children and wherein they may be best helpfull one to another for the good of their Children §. 125. Of hiding such as are in danger THE act whereby the faith of Moses Parents is commended is implyed in this phrase was hid The word hid is attributed to concealing of matters from the eyes of men so 〈◊〉 they should not see them or find them out The hid treasure and pearl in the
respects there are wherein Christs blood may well be stiled blood of sprinkling and truly said to be communicable One in regard of the merit The other in regard of the vertue of it The merit whereby the guilt and punishment of sin is taken away The vertue whereby the dominion and power of sin is abated and subdued The former was especially typified under the Law For the sprinkling of the blood of beasts was for cleansing such as were unclean whereby both the guilt and punishment of their uncleannesse was taken away as the uncleannesse of the Leper Lev. 14. 7 8. and the uncleannesse of him that touched a dead corps or were any other way unclean Numb 19. 18 19. Hereunto alludeth the Apostle Heb. 9. 19. In this respect being cleansed with such sprinkling as the Law enjoyned they might freely and boldly do service to God otherwise it was death Numb 19. 13 20. But the sprinkling of Christs blood that is a right application thereof by the Spirit of Christ on his part and by faith on our part wrought by the said Spirit doth every way cleanse from all sin taking way the guilt and freeing from the punishment in which respect the beloved Disciple Iohn saith 1 Ioh. 1. 7. the blood of Iesus Christ cleanseth us from all sin Yea also it hath a vertue and power to subdue in us the power of sin and to free us from the dominion thereof in which respect Christ is said thereby Heb. 9. 14. to purge our conscience from dead works to serve the living God And Heb. 10. 22. we are said to be sprinkled in our hearts from an evill conscience These phrases import a freedom from the power as well as from the guilt of sin In this respect Act. 15. 9. God is said to purifie our hearts by faith because faith applieth Christs blood to the soul. 1. This doth inform us of the means whereby Christs blood is made useful and profitable to us His blood is shed and being shed it is expiatory and satisfactory But how may we be made partakers of the benefit of it this legal rite sheweth even by having it sprinkled upon our souls Though the Paschal Lamb were slain and the blood thereof poured into a Bason yet if it had not been sprinkled on the door the destroyer would have entered in So though Christs blood be shed and preached by the Gospell and represented in the Sacraments yet if it be not sprinkled on us it doth us no good we may be destroyed with the rest of the wicked Our heart is as the door of the soul Psal. 24. 7. if that be sprinkled with Christs blood the destroyer dares not enter in Therefore as the Apostle admonisheth Heb. 10. 22. Let us draw near with a true heart in full assurance of faith having our hearts sprinkled from an evill conscience and our bodies washed with pure water 2. This may teach us how to have this blood sprinkled on our hearts It s sprinkled by a particular application thereof to our selves which is done by faith For by faith we apply unto our selves in particular that which in the word is indefinitely revealed concerning Christs death and the benefit thereof By faith we apply the merit thereof By faith we draw a speciall vertue from thence By faith we apply Christs intercession and there place all our confidence for acceptance §. 117. Of the continuall efficacy of Christs Sacrifice THis phrase that speaketh is an elegant Prosopopeia whereby the vertue and efficacy of Christs blood is set out to the life This phrase shews it to be so great aâ—… if Christ with all his wounds opened and with all his blood in a vessel brought to his Father should earnestly call and cry to his Father for pardon he could not more prevail It hath respect to Christs intercession and importeth a perpetuall efficacy of Christs sacrifice Therefore it s set down in the present tense participle Whereby the Apostle giveth us to understand That Christs Sacrifice hath a continuall efficacy Those principles of our Christian Religion and articles of our Christian faith which are noted to follow hereupon do prove as much as resurrection ascension and intercession His resurrection shews Christ he being sacrificed was not as the legal sacrifices swallowed up of death and utterly consumed so as they were but for one only turn and for the present use But as he liveth after death so he continueth to speak His ascension shews that he was not as the Priests under the Law who being dead could no more enter into the holy place But he after death entred into the true holy place Herein the Apostle makes a difference betwixt the typicall Priests and the true Priest Heb. 7. 23 24. His intercession sheweth the end of the two former He rose and ascended into heaven that he might continue the use power and efficacy of his sacrifice which he doth by his intercession So as hereby the point is evidently confirmed That these three followed upon his death is evident Rom. 8. 34. In regard of this continuall efficacy of Christs sacrifice he is said Heb. 7. 25. ever to live to make intercession for us Christs continuall intercession is that which is intended under this Metaphor of speaking for to intercede is to speak for one This is attributed to Christ by way of resemblance See more hereof Chap. 7. v. 25. § 106. §. 118. Of dead Saints speaking MOre fully to expresse the efficacy of Christs blood the Apostle sets out the matter thereof comparatively thus Better things then that of Abels To understand the meaning thereof we must search out what it is that Abel or that his blood speaketh Most Greek Copies set down an article of the Masculine gender and so refer it to the person It seems that learned Erasmus met with some Copies that have the article in the neuter gender and so refer it to blood Our English so taketh it for it saith not then Abels but then that of Abel viz. that blood Now we read of both namely of Abel himself even his person that he being dead yet speaketh Heb. 11. 4. And also of his blood that it being shed the voyce of it cried unto God from the earth Gen. 4 10. 1. Abel himself speaketh in that his faith and the fruits thereof being in everlasting records to all posterity call upon all that read or hear them to be followers of him as evidently as if his voyce were heard 2. Abels blood speaketh in that at first the shedding of it could not be concealed and thereupon required judgement against his brother that slew him Yea still it remaineth crying against all such fratricides and homicides as Cain was 3. Both Abel himself and also his blood speaketh in that his soul is among the soulâ—… of them that were slain who under the Altar cry with a loud voyce saying how long O Lord holy and true dost thou not judge and aveâ—…ge our
man As there is a difference between the divine and humane essence so betwixt their works The divine essence is eternall and immutable but humane mutable and momentary So the counsell and work of God stands for ever but mans alterable tending to decay This disserence is oft noted and much pressed in sacred Scripture Prov. 19. 21. Acts 5. 38. and 7. 48. 2. This may instruct us in the difference betwixt things earthly and heavenly They are made by mans hands these without hands 2 Cor. 5. 1. Heb. 9. 24. So betwixt corporall and spirituall Eph. 2. 11. Col. 2. 11. Yea and betwixt legall and Evangelical Heb. 8. 2. So in this text By this difference the excellency of the ministry of the Gospel is cleerly set forth For as things heavenly are more excellent then earthly as spirituall then corporall as things made by God then things made by man So the ministry of the Gospel then the ministry of the Law 3. This discovers the folly of many who too much dote on things made by man or invented by him See more hereof Chap. 9. v. 24. § 121. 4. Pray for wisedome whereby you may approve of those things which are most excellent duely distinguishing the things that diffâ—…r and chuse that good part which shall not be taken away Luk. 10. 42. §. 132. Of the unchangeablenesse of the Gospel HEtherto of the alterablenesse of the Law and of the reason thereof The unchangeablenesse of the Gospel follows expressed in this phrase the things which cannot be shaken may remaine Whereby is evidently demonstrated That the Gospel is unchangeable In this respect the new Covenant is said to be established never to be removed Heb. 8. 6. and 10. 9. In this respect its called an everlasting Covenant Heb. 13. 20. an everlasting Gospel Rom. 14. 6. For there is not there cannot be a better Covenant a better Gospel If there be an alteration it must be to the better Therefore was the first altered that a better might come in the room thereof 1. This very much tends to the setting forth of the excellency of the Gospel And surely its a great commendation to be so excellent as a more excellent cannot be That is unalterable because there is no better to come in the room thereof no better Covenant no better Word no better Sacraments no better ordinances ever to be expected 2. This may stir us up to have the Gospel in high account If Saints under the Law had that which was alterable in so high account how much more ought we highly to esteem what is unalterable Consider therefore what is written of their esteem of the Law and thereupon reason with thy self and say shall I lesse respect that which is unchangeable which is so excellent as no better can be expected to succeed in the room thereof then the Iewes did that which was alterable and had a beter to succeed in the room thereoft This is the main end of making known this difference betwixt the Law and the Gospel The inference which the Apostle maketh from the removing of those things that are shaken namely that the things which cannot be shaken may remain sheweth the end of Gods substituting the Gospel in the room of the Law thereby is evidently demonstrated That Gods change is to the better See my Sermon preached before the House of Lords Sep. 1645. stiled The progresse of Divine Providence on Ezek. 36. 11. §. 133. Of receiving the Kingdome from God Heb. 12. 28. Wherefore we receiving a Kingdome which cannot be moved let us have grace whereby we may serve God acceptably with reverence and godly fear IN these words the Apostle maketh the use of that large and long commendation which he hath given to the Gospel and the ministry thereof viz. That we who live under it should have an especial care of serving God and approving our selves to him For our better encouragement thereunto the Apostle setteth down the blessing which we do enjoy under the Gospel and that is a Kingdome whereby is meant Gods special Kingdom whereby he governeth his Church and elect people which is begun here in this world and in that respect called the Kingdome of grace and perfected in the world to come in which sense it is called the Kingdome of glory So that hereby the Apostle giveth us to understand That the Church of Christ is a Kingdome under which title it is oft set out both in the old and new Testament See hereof Chap. 1. v. 8. § 112. The meanes whereby we come to enjoy this Kingdome is in this word receiving which implieth that we have it not of our selves we have it of another so much the word receiving implies That other can be none but God for it is the Kingdome of God he hath the ordering and disposing of it So that it is not of a mans self to be of the Kingdome of God or to have it therefore it s said to be prepared for us Matth. 25. 34. and we are said to be chosen heires of this Kingdome as Iam. 2. 5. yea to be called thereunto as 1 Thess. 2. 12. and translated into it Col. 1. 13. The truth whereof doth clearly appear both from the excellency of the Kingdome it self and from our own disability 1. Such is the excellency of this Kingdome which in that respect is stiled the Kingdome of God the Kingdome of heaven as by all the men and means in the world it cannot be obtained What is said of the redemption of souls Psal. 49. 7 8. may be applied to the possession of this Kingdome It s more worth then the whole world and all things therein 2. On the other side such is mans disability as he hath nor power nor means nor mind to get it 1. He hath no power to get it 2 Cor. 3. 5. 2. Nor means 1 Cor. 4. 7. Rom. 11. 35 36. 1 Chro. 29. 11 12 c. 3. Nor mind Rom. 8. 5 7 1 Cor. 2. 14. Matth. 23. 37. Prov. 1. 20. Luk 14. 18. 1. This may inform us in the difference betwixt this and other Kingdomes Other Kingdomes may be by men sundry waies obtained as 1. Many are born heirs of Kingdomes as Kings eldest Sons yea all the Children of free subjects are members of the Kingdome 2. A right to the priviledges of an earthly Kingdome may be purchased by mony Acts 22. 28. 3. Such a right may be obtained by favour and friendship of men So Herod became King of Galile So many are made free-Denisons 4. Such as by conquest obtaine it As sundry Kings of Israel and their followers As William the Conqueror and his followers By none of these means nor any other like them can the Kingdome of God or any right thereto be obtained it must be given of God and so received 2. This should stir us up to seek this Kingdome of him from whom only it can be received Note Iohn 4. 10. Plead and presse his promise Matth. 7. 7. And
set down Negatively See that ye refuse not him that speaketh Where we may observe 1. The Act forbidden refuse not 2. The object him that speaketh In the Reason whereby it s enforced there is a four-fold difference noted betwixt the Law and Gospel 1. One in a different dignity 2. The second in a different penalty 3. The third in a different power 4. The fourth in a different continuance 1. The difference in dignity is manifested by the different persons that declared the one and the other 1. He that declared the Law spake on earth 2. He that delivered the Gospel spake from heaven 2. In setting down the penalty there is 1. An agreement in the general that neither the transgressors of the one nor of the other escaped 2. The difference is in the certainty and severity of the latter expressed in these words Much more 〈◊〉 not we escape if we turn away c. Vers. 26. 3. The different power of the Law and Gospel was manifested by the different effects The effect at the delivery of the Law was shaking of the earth amplified by the cause thereof viz. The voyce of Christ. The effect at the delivery of the Gospel was the shaking both of earth and heaven The power of the Gospel is 1. Propounded v. 26. 2. Expounded v. 27. In the proposition we may observe 1. The proof in these words He that promised 2. The point or thing promised wherein 1. The extent of power in that upon comming in of the Gospel heaven and earth were moved 2. The time when manifested in these words yet once more Vers. 27. 4. The fourth difference betwixt the Law and the Gospel is in respect of continuance 1. The Law was alterable 2. The Gospel was firm and stable and so unchangeable The alterablenesse of the Law is implied in this word removing which is ratified by the cause thereof they were things made viz. by the hands of men The unchangeablenesse of the Gospel is expressed in these words that the things which cannot be shaken may remain In which we may observe 1. The main substance of the point in this phrase things which cannot be shaken 2. The inference in the words following Vers. 28. The inference which the Apostle maketh upon the difference between the Law and the Gospel is expressed v. 28 29. Whereof we may observe 1. The matter thereof v. 28. 2. The motive v. 29. In the matter note 1. The ground of duty 2. The kind of duty In the ground observe 1. The subject what we have 2. The means how we have it The subject is 1. Expressed in the excellency of it Kingdome 2. Amplified by the stability of it A Kingdome which cannot be moved In the kind of duty note 1. The spring whence it ariseth viz. Grace 2. The stream that flowes from thence where note 1. The matter 2. The manner The matter is to serve God The manner 1. Acceptably 2. With reverence 3. With godly fear Vers. 29. In the motive we may observe 1. The substance in these words Our God is a confuming fire 2. An inference in this particle FOR. In the substance the motive is double 1. Implied 2. Expressed The implied motive is taken from the relation between God and the Church in these words Our God The expressed motive is taken from the terror of God which is 1. Propounded in a metaphor Fire 2. Aggravated by an effect Consuming The inference is in this particle FOR For our God is a consuming fire §. 139. Observations raised out of Heb. 12. 25 26 27 28 29. Vers. 25. 1. CIrcumspection about Christs word is requisite This ariseth from he manner of expressing the duty in this word SEE which is a word of circumspection and hath an especiall emphasis See § 123. II. Christ speaketh to us in the Gospel This is here implied in these words See that ye refuse not him that speaketh Where the Apostle takes it for granted that in the Ministry of the Gospel Christ speaketh to his Church for if Christ speak not he cannot be râ—…fused See § 124. III. Christs word is in no case to be rejected This the Apostle plainly expresseth See § 125. IV. As the Law was given on earth so the Gospel from heaven This ariseth from the different manner of giving the Law and the Gospel expressed by the Apostle in v. 25. See § 126. V. Transgressors of the Law were surely punished Which the Apostle implieth where he saith that they escaped not who refused him who spake on earth See § 127. VI. Despisers of the Gospel shall be most surely and soarely punished Which the Apostle expresseth in these words much more See § 127. Vers. 26. VII Christ delivered the Law Which the Apostle expresseth in these words whose voice then shoâ—…k the earth meaning the voice of Christ in the delivery of the Law See § 129. VIII The delivery of the Law was terrible Which is implied by the shaking of the earth at the delivery thereof which the Apostle here expresseth See § 129. IX Upon bringing in the Gospel heaven and earth were moved So much the Apostle plainly expresseth in opposition to the Law and the delivery thereof when only earth was shaken See § 130. Vers. 27. X. The Law was alterable Which the Apostle expresseth in the word removing See § 131. XI The Gospel is unchangeable Which the Apostle implieth in this phrase things that cannot be shaken See § 132. XII That which is made by man is subject to decay This ariseth from the Apostles bringing it in as a reason why the things of the Law were alterable namely because they were made viz. by men See § 131. XIII Gods change is to the better This ariseth from the Apostles inference whereby is shewed the end of Gods substituting the Gospel in the room of the Law See § 132. Vers. 28. XIV Christs Church is a Kingdome So it is here expresly called See § 133. XV. God is to be served Which ariseth from the Apostles exhortation thereunto See § 135. XVI Our serving of God must be so ordered as it may be pleasing to him So much the Apostle expresseth in his generall direction for the manner of our serving God in this word acceptably See § 135. XVII God is to be served with due reverence So much the Apostle doth in plain termes expresse for in setting down the manner of our serving God he adds with reverence See § 135. XVIII An holy fear is a speciall meanes of well ordering the service we do to God So much the Apostle expresseth See § 136. Vers. 29. XIX Christ is true God This plainly ariseth from the title God here given unto Christ. See § 137. XX. Christ is in speciall the God of his Church This ariseth from the relative particle OUR added unto God Our God See § 137. XXI God incensed is terrible Which the Apostle expresseth by terming him a consuming fire Our God is a consuming fire See § 137. CHAP. XIII §.
respect towards him whom we obey Under these phrases all the duties of honour love maintenance or any other respect may be comprized Just and weighty grounds there are for people to yield the foresaid obedience and that in the manner aforesaid to their Ecclesiastical Governours For 1. They are appointed of God and stand in his room They are his Embassadours so as the Obedience which is yielded unto them is yielded unto God Iohn 13. 20. True it is that civil Magistrates are ordained of God and bear his Image but there is a great difference betwixt a civil Magistrate and a Minister of the Word God gives the civil Magistrate authority to command obedience in his own name and to be performed to himself But the authority of a Minister so resteth in Christ as in Christs name only he may require obedience to be performed to Christ himself 2. The matter whereunto a Minister requireth obedience is Gods Word Ministers may not as Magistrates do make Laws of their own head or by the councel and advice of other men but they must deliver the Word of God Hereof see The whole Armour of God on Eph. 6. 19. Treat 1. Part. 7. § 181. 3. The end of a Ministers function is the salvation of their peoples souls Good reason therefore that obedience be yeelded to them by those who desire to have their own soul saved Of that respect which people ought to shew to their Ministers See The whole Armour of God on Ephesianâ—… 6. 20. § 176. The foresaid respective obedience required of people to their Minister by just consequence implieth That Ministers carry themselves so as their people may with good conscience obey them Where the Law requireth that Inferiours honour their Superiours It intendeth also that Superiours carry themselves worthy of honour Of Ministers walking worthy their place See The whole Armour of God on Ephes. 6. 20. § 179 180 c. §. 149. Of a Ministers watching THe Apostle renders this reason of peoples performing the foresaid duty of obedience to their Ministers and that in the manner aforesaid They watch for your souls The Verb translated watch is in Greek a compound The Noun whence it is derived signifieth sleep This compound being with a privative particle signifieth not to sleep that is to watch It is for the most part applied to prayer Watch and pray Mark 13. 33. Luk. 21. 36. Ephes. 6. 18. These together with my Text are the only places of the New Testament wherein this Greek word is used There is a Noun thence derived and translated watchings twice used 2 Cor. 6. 5. 11. 27. There is another Greek word of a like notation very frequently used and translated watch This act of watching is attributed to sundry functions As 1. To Nurses who watch sick persons and that day and night and must be ready to give them what they need to ease them wherein they do complain to minister unto them what may be needfull or usefull for them The Apostle resembles himself as he was a Minister unto a Nurse 1 Thess. 2. 7. 2. To Shepherds They are said to keep watch over their flock by night Luk. 2. 8. Now they watch to keep their sheep from danger to espy the sores and diseases of the sheep that they may cure them to provide good pasture for them to bring them in season to their fold Ministers are oft styled Shepherds Cantic 1. 8. Ephes. 34. 2. 3. To sundry Officers and that both in time of peace and war As to such as in the night time watch City-gates go up and down the streets watch in high-wayes which they do to discover theeves and robbers and to prevent sundry dangers Likewise to Centinels in time of war and to such as are placed in high watch-towers either to descry afarre off if any enemy approach or in case a City be besieged if any succour be coming to them When Davids souldiers were sent out against Absolom he had a watchman 2 Sam. 18. 24. So had King Iehoram 2 King 9. 17. In reference to such a Watchman God expresly saith to a Prophet I have made thee a watchman Ezek. 3. 17. These and other like resemblances do set out the care and duty of faithfull Ministers towards their people and that in these and other like particulars 1. Ministers are oft awake when their people are asleep and study and pray for their good when they have no other witnesse but their Candle by them which wasteth it self to give them light teaching them thereby to be willing to spend and be spent for the Instruction Edification and Salvation of their people This was the Apostles minde 2 Cor. 12. 15. 2. As a tender Nurse they take great care of their peoples weaknesse Upon their peoples complaint of their trouble and disquiet in conscience they are ready to ease and quiet them in what they can and to minister unto them what they know to be needfull for them and usefull to them 3. As faithfull Shepherds they protect and defend their people from such as are as ravening wolves even from the Devil himself who as a roaring Lion walketh about seeking whom to devour And from the Devils ministers Hereticks Idolaters and prophane persons who else would infect them They are further observant of their peoples maladies to heal and cure them They are carefull to provide good pasture for their sheep and in seasonable times to keep them in their folds They are also carefull to go before them that so their people may follow them in the right way where they should go Iohn 10. 4. 4. As vigilant Watchmen they descry the dangers whereunto their people are subject and give them warning that so they may prevent the same and in case their people be as a City besieged they will espy what succour is coming to help them and encourage them to hold out and not yield to the enemy The care and duty of faithfull Ministers set out under this Metaphor They watch giveth proof of the Necessity and Utility of the Ministerial function As necessary as Nurses are for sick persons and Shepherds for sheep and Watchmen to prevent danger so necessary are Ministers for people For people are subject to many spiritual maladies and to sundry ravening wolves and to all sorts of dangers against which God hath instituted the Ministeriall function The Utility of this function is manifested by the many benefits that accrew to people thereby Thereby they are enlightned and directed to walk in the safe way out of which like straying sheep they would otherwise wander Thereby wholsome food is provided for them Thereby they are eased and quieted in their troubled consciences Thereby they are protected from all manner of enemies and preserved from manifold dangerâ—… Good reason therefore upon these grounds there is that people have their Ministers in high account that they obey them and shew all manner of
〈◊〉 〈◊〉 〈◊〉 〈◊〉 See v. 11. Sect. 61. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Chap. 4. v. 16 Sect. 9â—… * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ten words put every of them for the Law of God a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viâ—… b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lex c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 testimonium d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Precepta * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 requisivit 1 Sam. 14. 17. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 statuta f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mandatum g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judiciâ—… h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jusâ—…itia i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbum k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 promissum Difference betwixt commâ—…ndement and Law See v. 16. Sect. 80. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods Commandements according to Law Of the charge to sacrifice Isâ—…ak Of spoyling the Egyptians l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n Postulabit Why Gods precepts according to Law a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Chap. 4. v. 9. Sect. 57. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur 〈◊〉 ea pars qua cingimur H. Steph. Thesaur Gr. ling. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Pars infimi 〈◊〉 posterior superior 〈◊〉 constituit Casp. â—…artol Justit 〈◊〉 l. 1. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Equality in state doth not crosse superiority in office a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods promise the ground of our hope a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anabaptists make all equall a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Give to all their due a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel ab Ministers meane mortall men Ministers must think on their mould a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Metonymia 〈◊〉 How Levi paid tithes before he was born Whether Christ paid tithes in Abraham Homo sum humani nihil a me alienum sentio a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See v. 11. Sect. 64. Children of succeeding generations in their Fathers loynes Children accessary to Parents acts All sinned in Adam Confesse sins oâ—… predecessors Parents fear sin for childrens sake The first proof of the excellency of Christs Priesthood above Levi'â—… a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2. 5 9. The legall Priest-hood imperfect See v. 16. Sect. 81. Dotages about the Jewish Priest-hood See the progresse of divine providence on Ezek. 36. 11. 1. Superstitious Jewes 2. Jewish Christians Of their mistake See Chap. 4. v. 8. Sect. 49. 3. Popisti Priests Use Christs Priest-hood aright a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pono e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g Lege sancit mâ—…sse Leges 〈◊〉 N 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h Sancitum i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pâ—…pulas legi 〈◊〉 suit k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 populum m Legem accepit Levi decimatus est n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first-horn Priests before the Law A Priest-hood necessary See Chap. 2. v. 17. Sect. 179. Difference betwixt our Priests and Popish Priests a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Surgens Suscitabit See Chap. 10. v. 14. Sect. 39. Papists addions to things make perfect a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christs Priesthood another then Aarons See Chap. 5. v. 6. Sect. 30. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See v. 18. Sect. 85. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Three sorts of Lawes Ceremoniall Law a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ever variously used Ends of the Ceremoniall Law Praise for freedome from the ceremoniall Law Submit to the Gospell * Numb 36. 7. Exod. 22. 20. Deut. 13. 9. Exod. 22. 18. Numb 35. 30. Lev. 20. 11 c 19. 32. 35. The morall Law is unchangeable Wherein the morall Law mollified Nitimur invetiâ—…um sempeâ—… cupimusque negata In what the Law instructeth us Wherein the the Law directs a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacrificavit Altare h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i Altare ab adject altus quia altis locis excitari solebat k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Assidere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proprio commodo invigilare Arist. Polit. Lib. Meddle not with other mens matters Busie-bodieâ—… Câ—…nscience about the duties of ones particular place Christians have nothing to do with the Jewish Lituâ—…gy a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 3. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 7. 15. Christ is Lord of the Church a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oriens exorâ—…or c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 germen e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why the tribe of Iuda expresly mentioned God faithfull in his promises Heynousnesse of infidelity 〈◊〉 on Gods promises a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How a negative argument holds See Chap. 1. v. 5. Sect. 46. Every thing wherein God is worshipped must be from God Popish superstitions not of God Warrant for worship in Gods word Proof added to proof See Chap. 1. v. 5. Sect. 63. Many proofs make a point more cleer Conviction may work an affection a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The second proof of the
Christs sacrifice was only one Thus it is said to be one See § 35. X. The end of Christs sacrifice was to take away sin In this sense it is said to be a sacrifice for sin See § 35. XI The efficacy of Christs sacrifice was everlasting In this sense it is said to be for ever See § 35. XII Christ after his humiliation was exalted For after he had offered which was a part of his humiliation he sat down which was an evidence of his exaltation See § 36. XIII Christ was exalted as high as could be For it was at the right hand of God See § 36. XIV Christ executed his office with authority For he sat down See § 36. XV. Christ ever retains his dignity This phrase for ever may be applyed hereunto See § 36. Vers. 13. XVI Christ waites on his Fathers will This is intended under this word expecting See § 37. XVII Christ hath enemies This is here taken for granted See § 38. XVIII Christs enemies shall be subdued XIX Christs enemies shall be utterly and with ignominy destroyed The two last Doctrines are intended under this metaphor made his foot-stool See § 38. XX. Christ shall retain his full power till his enemies be utterly subdued This particle till implyeth as much See § 38. Vers. 14. XXI Perfection of a work causeth a cessation from it The inference of this verse as a reason upon the former in this causal conjunction FOR proveth as much See § 39. XXII Christ makes perfect This is clearly expressed See § 39. XXIII Christ made perfect by an offering XXIV That offering was but one XXV Christ makes perfect for ever These three last Doctrines are expresly set down See § 39. XXVI Christ perfected such as are set aside by God XXVII Holinesse is an evidence of being perfected by Christ. These two last Doctrines are gathered out of this phrase Them that are sanctified See § 40. §. 43. Of the holy Ghosts witnessing to us Heb. 10. v. 15 16 17. Vers. 15. Whereof the Holy Ghost also is a witnesse to us for after that he had said before Vers. 16. This is the covenant that I will make with them after those dayes saith the Lord I will put my lawes into their hearts and in their minds will I write them Vers. 17. And their sins and iniquities will I remember no more THese three verses contain a divine testimony whereby the perfection of Christs sacrifice is further proved Of the force of a divine testimony see Chap. 1. v. 8. § 46. The Holy Ghost is made the author of this testimony For holy men of God who penned sacred Scripture spake as they were moved by the Holy Ghost 2 Pet. 1. 21. Of this Title Holy Ghost See Chap. 2. v. 4. § 35. and Chap. 3. v. 7. § 74. This Copulative translated also sheweth that this proofe is added to other proofes The perfection of Christs sacrifice was before proved by his offering of one onely sacrifice by the continuance of it for ever and by Christs sitting at Gods right hand after he had don that v. 12. Beside those and other proofes this testimony is brought in and added to the rest and thereupon this conjunction also here fitly inserted This sheweth that proofe may be added to proofe to confirme the same thing For they are as so many blowes of an hammer to knock a naile up to the head See Chap. 1. v. 5. § 63 77. This phrase is a witnesse is the interpretation of a verbe which may be thus translated witnesseth or testifieth as it is translated Chap. 7. v. 17. § 84. There see more of this kind of proofe The persons to whom the Holy Ghost witnâ—…sseth this point are thus set down to us Under the first person and plurall number the Apostle includeth himselfe and all those to whom and for whom he wrote this Epistle The Apostle himselfe lived long after the testimony following was first given for it was uttered by the Prophet Jeremiah Ier. 31. 31 c. And this Epistle was written for the good of the Church to the end of the world Hereby it is evident that sacred testimonies are for all ages of the Church This is true of general and particular instructions of promises and threatnings and of all sorts of examples In generall it is said whatsoever things were written afore-time were written for our learning Rom. 15. 4. The promise made to Ioshua is applyed to every Christian Heb. 13. 5. So is Gods threatning Acts 13. 40. And his reward Rom. 4. 24. and revenge 1 Cor. 10 11. Hereof see more Chap. 13. v. 5. § 68. §. 44. Of the congruity of the Apostles words in quoting the testimony THe particular testimony followeth before which the Apostle premiseth these words For after he had said before which minister some scruple betwixt those that do not duly observe them for they seem to be here set down incongruously without any other clause to answer them The reason of this seeming incongruity is this Some take this phrase saith the Lord to be brought in by the Apostle as the words of the Prophet and as a part of the testimony I will not deny but that by the Prophet they may be so used But here they are to be taken as the Apostles words which being so taken there will be a very good congruity in the words and a just consequence following upon them For if it be demanded what was it that was said before surely this this is that covenant that I will make with them What is it that is said after even this I will put my lawes into their hearts c. Thus these two phrases after he had said before and saith the Lord are the words of the Apostle who thereby applyeth the testimony to his purpose which will the better appear if we thus read them After he had said before this is the covenant I will make with them after those dayes the Lord saith I will put my lawes into their hearts Our English translators by putting the nominative case after the verb thus saith the Lord make the sense obscure but if the nominative case be set before the verb thus the Lord saith the sense will be more clear or if this conjunction of time then be prefixed it will run the more roundly thus After he had said before this is the covenant that I will make c. then saith the Lord I will put my lawes c. Thus these gifts of having Gods lawes put into mens hearts and their sins clean forgiven are declared to be fruits of Gods covenant with man Concerning the main scope of the testimony the point proved thereby is that Christs one sacrifice once offered is perfect in it self and maketh others perfect This is here proved by the powerful effects thereof which are two One concerning our sanctification which is Gods putting his lawes into mens hearts The other concerning our justification
which is a remembring of sins no more That this is the main end of the Apostles alledging this testimony is evident by these words Now where remission of these is there is no more offering for sin v. 18. Object In this testimony there is no mention of Christs sacrifice How then can it prove the perfection thereof Answ The covenant presupposeth Christs sacrifice for it is shewed Chap. 8. v. 6. that Christ is the Mediator of the covenant here intended and again it is shewed Chap. 9. v. 16. that by Christs death which is the sacrifice here meant that covenant is confirmed The Apostles mind may be manifested by this argument What is done by the new covenant is done by Christs sacrifice But the sorenamed effects are done by the new covenant Therefore they are done by Christs Sacrifice §. 45. Of Gods fore-telling future good things THe word translated said before is a compound of a simple verbe that signifieth to a speake or to say and a preposition that signifieth b before and it implyeth being attributed to God in reference to mans good that God is carefull to reveale his counsell for mans good before hand This is further manifested in this text by expressing that which he intended to do in the future tense thus I will â—…ke I will write I will not remember This God did immediatly upon mans â—…ll Gen. 3. 15. And so hath he continued to do from time to time Surely the Lord God will do nothing but he revealeth his secrets unto his servants the Prophets 〈◊〉 3. 7. This God doth to support the faith and hope of his children in the good things which he intendeth to them before they be accomplished For promises of future good things are a ground of faith and hope This teacheth us to take notice of such promises as are afore-hand fore-told but are not yet accomplished and to wait and rest quietly upon the expectation of them A Prophet thus giveth this advice The vision is yet for an appointed time but at the end it shall speake and not lye though it tarry wait for it because it will surely 〈◊〉 Hab. 2. 3. Yea we ought to pray from time to time for the accomplishment thereof Daniel upon knowledge of the time which God had foretold of the reâ—…me of the captivity of Judah earnestly prayed for the accomplishment thereof Dâ—… 9. 3. Yea God himself after he had manifested an absolute promise thus saith I will yet for this be enquired of by the house of Israel to do it for them Ezek. 36. 37. Promises yet to come and to be waited and prayed for are the recalling of the rejected Jewes Rom. 11. 26. The destruction of Antichrist 2 Thes. 2. 8. Christs comming to judgment Rev. 16. 15. §. 46. Of Gods Covenant the ground of that good he doth to his Church THis phrase after he had said before having reference to the Covenant of God giveth proofe that Gods Covenant is the ground of that good which he doth to man Therefore as that ground of that good these and such like phrases are frequent in Scripture I have remembred my Covenant saith the Lord Exod. 6. 5. This is rendred as the reason of Gods bringing his people out of Egypt So when God had a purpose to shew mercy to his people after sore judgments inflicted upon them for their hainous sins he thus expresseth it Neverthelesse I will remember my Covenant with thee in the daies of thy youth and I will establish unto thee an eâ—…erlasting Covenant Ezek. 16. 60. Yea this is rendred as a reason of sending Christ into the world to remember his holy Covenant Luke 1. 72. 1. The new Covenant which is the Covenant here intended was made with Christ the head of that mysticall body to whom the Covenant belongeth See Chap. 1 v 9 § 118. In this respect what good God doth to his Church he doth by vertue of that Covenant made with Christ and so doth it for Christs sake 2. Hereby God doth much strengthen the faith of Believers in that he doth all the good that he doth unto them by virtue of his Covenant It is thus said of Gods oath Wherein God willing more abundantly to shew unto the heirs of promise the imâ—…bility of his Counsel confirmed it by an oath Heb. 6. 17. Upon the same ground he binds himself to the heirs of promise by Covenant See more of Gods indulgency herein Chap. 6. v. 17 § 131. Of a Covenant in generall Of the kind of Covenant here intended Of the Covenanter and Covenanties comprised here under this relative them but there under this phrase The house of Israel Of the time intimated under this phrase After thâ—…se daies Of the effect of putting Gods Lawes into their hearts and writing them in their minds which especially concerne their sanctification and of remembring their sins and iniquities no more which concerneth their justification Of all these see Chap. 8. v 8 § 34 c. For all these points are there set down and distinctly handled §. 47. Of the meaning of Heb. 10. 18. Heb. 10. v. 18. Now where remission of these is there is no more offering for sin IN this verse is an application of the foresaid testimony to the point in question concerning the perfection of Christs sacrifice and withall this verse is a conclusion of the Apostles discourse thereabouts Our translators therefore have well turned the particle of opposition which ordinarily is translated BUT into this particle NOW which is a note of application and conclusion Of the word translated remission see Chap. 9. v. 22 § 111. Hereby is meant such a full discharge as is implyed under the new covenant No more to be remembred no more to be called to account This relative these hath reference to sins mentioned v. 17. This phrase there is no more importeth that there is no need there should be there ought not to be God appointeth not any By offering he meaneth sacrifice as this phrase following for sin sheweth The offering for sin was a sacrifice slain For without shedding of blood is no remission Chap. 9. v. 22. This word offering is here used to shew that as there was no other sacrifice to be used so nor any other offering of that sacrifice Let Papists who say they offer the same sacrifice that Christ did answer this §. 48. Of Gods not remembring sin THe inference of this verse upon the former sheweth that Gods pardoning sin is a remembring of it no more In the former verse God is brought in thus speaking their sins will I remember no more Thereupon the Apostle makes this inference where remission of these is For God to remit sin is not to remember it and not to remember it is to remit it These are two reciprocall propositions Therefore they are thus joyned together I will forgive their iniquity and I will remember their sin no more Jer. 33. 34. And again I am â—…e that