comparable to those which Christ had He was crowned with honour and glory above them Chap. 2. 7. But to let the Angels passe we will insist upon the comparison as it hath relation to the Church and to the severall members thereof These may be said to be Christs fellows in eights distinct respects 1. As fellow-creatures Ioh. 1. 12. Heb. 2. 14. 2. As joint members of the same mysticall body Christ is indeed the head Eph. 1. 22 23. but the head is a part of the body and the body is said to be the fulnesse of Christ Eph. 1. 23. 3. As made under the Law Gal. 4. 4. 4. As a Sonne of one and the same Father Ioh. 20. 17. Hereupon he and they are fellow-brethren Chap. 2. 11 12. 5. As co-heirs or joint-heirs Rom. 8. 17. 6. As subject to the same infirmities Chap. 4. 15. 7. As liable to death Chap. 2. 14 15. 9. 37 28. 8. As honouring his members to reign with him 2 Tim. 2. 12. 1 Cor. 6. 2. As this fellowship betwixt Christ and his members setteth out the low degree of Christs humiliation so the high degree of the exaltation of Saints For the Sonne of God to be a fellow with Sonnes of men is a great debasement and for Sonnes of men to be fellows with the Sonne of God is as great an advancement What love hath Christ shewed to us herein How are we bound to Christ hereby Should not we imitate Christ and condescend to men of low estate Rom. 12. 16. §. 123. Of the preheminency of Christs gifts above others THis phrase above thy Fellows sets down a fifth proof of Christs excellency above Angels Though it pleased Christ to condescend so low as to become a fellow with us yet even in that low estate did his Father so dignifie him as he powred his spirit on him more abundantly then on all others whatsoever Thou art fairer then the children of men saith the Psalmist of him Psa. 45. 2. The phrase may be extended to all manner of excellencies He is mightier then I saith he that was greater then any born of women before him Mat. 3. 11. None of the Angels ever had such gifts as Christ They learned of the Church what Christ revealed to the Church Eph. 3. 10. Both Men and Angels had their stint and measure but God gives not the Spirit by measure unto Christ Joh. 3. 34. It pleased the Father that in him should all fulnesse dwell Col. 1. 19. In him are hid all the Treasures of wisedom and knowledge Col. 2. 3. Christ is an head from whom the members must be supplied so as he receives not for himself alone but for his whole body Of his fulness have we all received and grace for grace Joh. 1. 16. Particular members of the mysticall body may have the fulnesse of vessels but this is the fulness of a fountain Here lieth a main difference between the Mediatour and meer men The most that can be said of the best of them is that they have but enough for themselves as the wise Virgins said Mat. 25. 9. Christ alone is that overflowing Spring who hath enough for all others Ioh. 1. 16. This is the true Treasure of the Church which was typified by the Ark The Ark was as a little chest or cabinet in which Jewels and other precious things and treasures are kept In this respect it set out Christ to be as a treasure in which all the precious things tending to salvation are hid This is matter of great comfort in regard of our own emptinesse or scantinesse This is enough to embolden us to go to Christ He is not like to those pits where they who are sent unto them can finde no water Ier. 14. 3. Oh the folly of Papists who forsake the fountain of living waters and hew them out cisterns broken cisterns that can hold no water Ier. 2. 13. Had we sense of our own spirituall need and faith in the alsufficiency of Christ we should our selves readily go to him and bring unto him all such as are in any spirituall need even as they did who flocked to Christ in regard of their spirituall maladies §. 124. Of sundry Heresies confuted by that which is noted of Christ. AN ancient Father hath out of the testimony taken from Psa. 40. 5. and applied by the Apostle to Christ confuted sundry ancient Heresies after this manner following The Apostle hath here smitten the Jews and Paulus Samosatenus and Arians and Marcellus and Sabellius and Marcion and Photinus also How so The Jews by shewing them that there are two Persons and one God Other Jews I say the Disciples of Paulus Samosatenus while he here sheweth that testimony that speaketh of an eternall and uncreated substance For that he might shew that a thing made differeth from the eternity of the Creator he saith Thy Throne O God is for ever He smiteth the Arians in shewing that he neither was a servant nor creature and Marcellus and others because the two persons according to their subsistencies are distinct one from another He smiteth the Marcionites while he sheweth that not the deity but the humanity was annointed §. 125. Of the resolution of v. 8 9. Verse 8. But unto the Sonne he saith Thy Throne O God is for ever and ever a Scepter of righteousnesse is the Scepter of thy Kingdom Verse 9. Thou hast loved righteousnesse and hated iniquity Therefore God even thy God hath annointed thee with the oyl of gladnesse above thy fellows TWo proofs are here couched together of Christs excellency above Angels One is taken from his Divine nature The other from his Royall dignity The Summe of this verse is a testimony of Christs excellency Therein observe two Points 1. The proof produced 2. The Points proved In the proof is observable 1. The manner of producing it 2. The kinde of proof The manner of producing it is by way of opposition implied in the particle BUT The opposition is to that which he had said before of Angels that they are Ministers BUT to the Sonne He is a King The kinde of proof is a testimony Hereof See § 46. 65. In the testimony are to be considered both the Persons and the Point The Persons are of two sorts 1. The Authour that giveth the testimony 2. The object to whom the testimony is given The Authour is not expressed in the originall but yet necessarily implied and our English hath made a good supply in this phrase He saith The object to whom the testimony is given is expressed under this word of relation Sonne Unto the Sonne The Points proved are 1. Christs divine nature O God 2. His Royall dignity This is first propounded then amplified 1. It is propounded implicitely under two Signs a Throne a Scepter and expresly under this word Kingdom 2. It is amplified by two properties 1. Eternity for ever and ever 2. Equity righteousnesse In the ninth verse is an illustration of the foresaid
much It is derived from a root that signifieth a sacred thing worthy of good account a thing honoured and highly esteemed being freed from such blemishes as might dishonour it The Greek word translated holy is from the same root To sanctifie is an act attributed to the Creator and to creatures 1. To the Creator in reference to himself and others 1. To himself two wayes 1. In manifesting the excellency of his power justice and other attributes Ezek 28. 22. 38. 23. 2. In vindicating his righteousnesse from unjust imputations Ezek 36. 23. 2. To others 1. In a reall conferring of holinesse upon them 1 Thes. 5. 23. Thus each person in the sacred Trinity is said to sanctifie as the Father 〈◊〉 The Sonne Ephes. 5. 26. The holy Ghost Rom. 15. 16. 2. In setting apart to sacred imployments Thus God sanctified his Sonne Iohn 10. â—…6 And the Sonne sanctified himself Iohn 17. 19. Thus God sanctified men Ier. 1. 5. beasts Numb 8. 17. and other things Exod. 29. 44. yea and â—…mes too Gen. 2. 3. 2. To creatures this act of sanctifying is attributed as to men and others Men are said to sanctifie God Themselves Other men and Other things 1. Men sanctifie God two waies 1. By acknowledging his excellencies Matth. 6. 9 2. By an undaunted profession of his truth 1 Pet. 3. 15. 2. Men sanctifie themselves by preparing themselves to perform holy services holily 1 Chron. 15. 14. 3. Men sanctifie other men 1. By being Gods Minsters in setting them apart to sacred Functions Lev. 8. 30. 2. By preparing them to holy services Exod. 19. 10 1 Sam 16. 5. 3. By using means of reconciliation between God and them Iob 1. 5. 4. Men sanctifie other things 1 By impioying holily such times and things as are holy Exod. 20. 8. 2. By using means that others may observe holy duties aright Ioel 1. 14. 3. By dedicating and consecrating them to the Lord for his service Thus under the Law men sanctified houses and lands Lev. 27. 14 16. Other things besides men are said to sanctifie two waies 1. Typically as sundry rites under the Law Heb. 9. 13. Matth. 23. 17 19. 2. Ministerially as the word and prayer under the Gospel 1 Tim. 4. 5. The word by giving us a warrant for what we use or do Prayer for obtaining a blessing thereupon §. 102. Of Christ sanctifying THis act of sanctifying here mentioned properly belongeth to Christ and that as he is God-man the Mediatour betwixt God and man He is by an excellency and property stiled a Sanctifier He that sanctifieth because in most of the forenamed respects he may be said to sanctifie 1. Christ in reference to himself sanctifieth I sanctifie my self saith he Iohn 17. 19. As the Father set him apart and deputed him to be a Priest and sacrifice for men so he voluntarily undertook what his Father deputed him unto He offered up himself Heb. 7. 27. He gave himself Eph. 5. 2. By this will are we sanctified Heb. 10. 10. 2. He sanctified the Lord God as we are enjoyned 1 Pet. 3. 15. in that he made a good confession before Pontius Pilate 1 Tim. 6. 13. I have glorified thee on earth â—…aith he to his Father as he was going out of the world Iohn 17. 4. 3. He sanctifieth others and that sundry waies 1. In setting men apart to sacred functions he gave some Apostles and some Prophets c. Eph. 4. 11. 2. In furnishing men with gifts when he ascended up on high he gave gifts unto men Eph. 4. 8. 3. In purging men from their pollutions Hereof see Chap. 1. v. 3. § 27 28 29. 4. In induing them with sanctifying graces Of his fulnesse have all we received and grace for grace John 1. 16. Thus is he made sanctification to us 1 Cor. 1. 30. 5. In being a means of reconciliation betwixt God and us v. 17. What Iob did to his children after their feastings Iob 1. 5. Christ doth continually by his intercession Heb. 7. 27. 6. By taking us into a Conjugal society with himself Eph. 5. 31 32. we are sanctified to him as the unbeliever is sanctified to the believer 1 Cor. 7. 14. 7. In Dedicating and Consecrating his Church to God as first fruits Iames 1 18. The Apostle by ascribing this act of sanctifying to Christ gives us to understand that he is the Author of his Churches sanctification 1 Cor. 1. 30. for Christ is the only alsufficient head of the Church As all life sense motion and vigour descends from the head to all the members so all manner of spiritual life and grace from Christ. God gave not the Spirit by measure to him John 3. 34. for it pleased the Father that in him should all fulnesse dwell Col. 1. 19. There is in Christs death a mortifying power whereby our old man is crucified with him Rom. 6. 6. And there is in his resurrection a quickening vertue that like as Christ was raised up from the dead so we also should walk in newnesse of life Rom. 6. 4. How this act of sanctifying is attributed to the Father also and the holy Ghost and to the Word and Ministers thereof See Domest Dut. on Eph. 5. 30. Treat 1. § 76. We are the rather to take notice of this that Christ undertakes to be a Sanctifier that in all our needs we may have recourse to him for grace Thus we are invited to do Isa. 55. 1. Matth. 11. 28. Iohn 7. 37. That we may receive grace from Christ we must be well informed in the means which he hath sanctified to sanctifie us These are his holy Ordinances in special his Word and Prayer 1 Tim. 4. 5. As we finde any sanctifying grace wrought in us we ought with thankfulnesse as the tenth Leper did Luke 17. 16. to acknowledge from whence it cometh and withall we ought to use what we receive to the glory of him that hath sanctified us 1 Pet. 2. 9. §. 103. Of those who are sanctified THe correlative which answereth to the forementioned Sanctifier is comprised in this phrase They who are sanctified This passive sanctified sheweth that this is a priviledge conferred on them They were not so by nature they were not so of themselves even they were of the common stock of the polluted mass no better then the worst Of such saith the Apostle We were by nature the children of wrath even as others Eph. 2. 3. We our selves also were sometimes foolish disobedient c. Tit. 3. 3. In regard of naturall condition there is none righteous no not one Rom. 3. 10. Such were they of whom the Apostle saith But ye are sanctified 1 Cor. 6. 11. This giveth evidence of the free grace of God and it doth much commend his love It is a means to strip us of all self boasting and to humble us deeply It is an especiall ground of giving all praise to God The same word in the passive is here used that was before in the
other Censers for there is mention made of 〈◊〉 in the plurall number Lev. 4. 14. and of golden Censers 1 Kings 7. 50. But there ought be a special and peculiar Censer appertaining to the most holy place and there only to be used which the Apostle may here mean About this Censer Moses noteth two points 1. The matter whereof it was made 2. The manner of using of it The matter was of gold for it is here said to be a c golden Censer This typified Christ and his purity pretiousnesse and everlastingnesse The matter of it is here the rather noted to distinguish this from other Censers which were of brasse and were for the oidinary Priests to carry incense up and down the Tabernacle With such as these the two hundred and fifty men which conspired with Korah offered incense §. 19. Of the manner of using Censers ABout the manner of using this Censer we are to consider 1. What was put into it 2. Whether it was brought 3. To what end 4. What was the issue thereof 1. There was put upon this Censer burning coals and sweet incense Of incense and of the things which it typified See a Playster for the Plague on Num. 16. 46. § 25 38. Burning coals were put under the incense to make it send sorth the sweet favour thereof The incense typified that sweetnesse of grace and goodnesse which was in Christ. The burning coals set out the manifestation thereof by his intercession The incense was beaten small and declared his passion and bitter agony The high Priest carried also blood with him which typified that satisfaction which was mad by Christs passion Thus Christ our high Priest entred into heaven with his Censer of incense and blood to shew that his blood was a price to ransome us from sin and his intercession moved God to accept thereof for us This is the ground of that boldness that we have to appear before God Rom. 8. 34. Mention is made of mixing incense with the prayers of Gods Saints This is the intercession of Christ whereby they are accepted Rev. 8. 3 4. 2. The place whither the Censer with the incense was brought was within the vail into the most holy place which typified heaven so as Christ in heaven makes intercession for us Rom. 8. 34. There God most conspicuously and gloriously manifested his presence Though we being on earth may seem to be absent from God 2 Cor. 5. 6. Yet our high Priest in heaven makes intercession for us before God this is a strong prop to our faith This is a good ground of directing our prayers to God in heaven 3. The end of putting burning coal and incense upon the Censer was that a clâ—…d might cover the mercy seat Levit. 16. 13. The sweet incense by the heat of the burning coals caused such smoak to arise from thence and made a thick cloud The reason hereof was this God appeared in glory on the mercy seat so as the high Priest could not endure the brightness thereof But the cloud of incense so covered the same as he might stand before it Thus by the mediation of Christ are we made capable of appearing before the glorious throne of Gods grace Should we base weak wretched sinfull creatures come before the glorious Majesty of God without this cloud of Christs mediation we should be in a worse case then Moses when he said I exceedingly fear and quâ—… Heb. 12. 21. or the Israelites who said Let not God speak with us lest we 〈◊〉 Exod. 20. 19. When a cloud covers the Sun we may look upon it so may we look upon God through the mediation of Christ. 4. The issue of the high Priests so appearing with burning incense in the Censer was that he should not die Levit. 26. 19. Quest. Why should he die if he came not with such incense Answ. 1. The surpassing brightness of Gods glory is such as no man can see God and live Exod. 33. 20. 2. Our sins provoke Gods wrath which is a consuming fire But by the mediation of Christ that fire is like that which did not consume the bush Thus may we who are Gods Priests with this Censer and incense burning on it in much comfort appear before God §. 20. Of the Ark. THe second holy type in the most holy place mentioned by the Apostle is The 〈◊〉 of the covenant over-laid with Gold This is distinctly described Exod. 25. v. 10 c. to the end of v. 16. In other places also many excellent things are spoken of the Ark which we shall touch iâ—… order Particulars to be considered about this type are these 1. The title given unto it 2. The matter whereof it was made 3. The ornament wherewith it was decked 4. The Appartenances that belonged unto it 5. The high account wherein it was had 6. The wonders wrought by it 7. The resting place provided for it 1. The title given unto it is in our English Ark. The Hebrew word is put for 〈◊〉 coffer or chest The coffâ—…n whereinto Iosephs dead body was put hath this Hebrew name Gen. â—…0 26. The chest wherein the mony that was gathered for repairing the Temple was pâ—…t is stiled by his name in Hebrew 2 King 12. 9 10. Our English stileth that great vessel wherein Noah and his family were preserved in the general deluge an Ark but the Hebrew hath another word then that which is here used which according to the notation of it signifieth an edifice or 〈◊〉 That wherein Moses was put and laid by the water is stiled by this Hebrew name and in English called Ark. Our English boroweth this word Ark from the Latine Area It is here further stiled The Ark of the covenant because the Tables of the covenent were kept in it whereof we shal speak afterwards § 30. Of the Ark see more Chap. 11. v. 30. § 1â—…4 This Ark was an especial type of Christ and it is a very fit on for in a chest or coffer men put their jewels plate coyn treasure and whatsoever is precious and whereof they made high account such a coffer men use to have in the house where they dwell continually in the Chamber where they lie even by their beds side Because his treasure is in his coffer his heart is there also Thus in Christ are hid all the treasures of wisdome and knowledge Col. 2. 3. He is full of grace and truth Joh. 1. 14. It pleased the Father that in him all fulnesse should dwell Col. 1. 19. Hereupon is Christ the Son of Gods love Col. 1. 13. His elect in whom his soul delighted Isa. 42. 1. And he is ever at the right hand of God Heb. 10. 12. Behold what a gift the Lord gave when he gave this his Son to the world He gave the Ark and coffer of all his treasures All things in the world are not comparable hereunto Prov. 3. 15. This is that treasure and pearl for
under the power of sin and Satan 3. Sundry sorts are upon this call of God to be taxed As 1. Such as turn their ears or harden their heart against the means God affordeth to call them Such were those of whom wisdom complaineth Prov. 1. 24 c. and of whom the Lord thus saith I have spread out my hands all the day unto a rebellious people Isa. 65. 2. 2. Such as after they are called of God so open their ears to others as they are soon removed from him that called them Gal. 1. 6. 3. Such as abide in their profession yet live as if they were not called These are ungodly men turning the grace of our God into lasciviousness Jude v. 4. Through these the name of God is blasphemed Rom. 2. 24. 4. All things in this calling afford great matter of admiration As 1. The Authour thereof God himself 2. The only procuring cause his free grace 3. The persons called who were enemies to God dead in sinnes vassals of Satan 4. The many and great priviledges of their calling whereof See § 16. 5. The ends whereunto they were called Particularly their glorious inheritance in heaven 5. As other evidences of Gods grace afford much matter of Gratulation so our calling in speciall For it is the first of our actuall enjoying those things which God hath before the world prepared and Christ in the fulness of time purchased for uâ—… This is comprised under that for which the Apostle blesseth God the Father of 〈◊〉 Lord Iesus Christ 1 Pet. 1. 3. 6. This call of God is a point of exceeding great comfort to us weak children of men who are not able of our selves to stand steadily The calling of God is without repentance Rom. 11. 29. God never repenteth him of calling his Elect. For faithfull is he that calleth you who also will do it 1 Thess. 5. 24. He will establish them and bring them to that end whereunto he hath called them On this ground the Apostle prayeth that they who are called may be made perfect stablished strengthened setled 1 Pet. 5. 10. 7. By the excellency of this calling we are directed to rest contented therewith whatsoever our outward condition be and to say The lines are fallen to me iâ—… pleasant places yea I have a goodly heritage Psal. 16. 6. We need not envy the richest Citizens nor noblest Courtiers nor greatest Officers This calling farre exceeds all Of being content See Chap. 13. § 62 c. 8. This calling gives just occasion of earnest exhortation unto two points especially 1. To make this calling sure An Apostle adviseth to give diligence hereunto 2 Pet. 1. 10. This may be done by giving good heed to the signes mentioned § 18. 2. To walk worthy of the vocation wherewith ye are called Eph. 4. 1. §. 20. Of walking worthy our Calling OF this generall phrase Walk worthy See my Sermon on Ezek. 36. 11. Entiâ—…led The progresse of Divine Providence In the later end thereof Concerning particular rules for walking worthy of our Christian calling respect must be had 1. To the Authour 2. To the Means 3. To the 〈◊〉 thereof I. For the Authour It is God that hath called us Our eyes therefore must be fixed on him that we may conform our selves to him and shew our selves châ—…dren answerable to such a Father Thus shall we walk worthy of the Lord Col. 1. 10 and worthy of God who hath called us 1 Thess. 2. 12. For this end we must obsenâ—… those particulars wherein God hath set himself a pattern before us and therâ—… shew our selves like unto him Thus shall we shew our selves partakers of the Diviâ—… Nature 2 Pet. 1. 4. Yea thus shall we shew forth the praises or vertues of him 〈◊〉 hath called us 1 Pet. 2. 9. Particulars registred in Gods Word to this end are these 1. Holiness in all manner of conversation 1 Pet. 1. 15. 2. Goodness They that do good for goodness sake even to them that 〈◊〉 them are the children of their Father which is in heaven Matth. 5. 44 45. 3. Kindness for God is kinde to the unthankfull Luk 6. 35. 4. Mercy Be ye mercifull saith Christ as your Father also is mercifâ—… Luke 6 36. 5. Love The Apostle gives this instance of following God Eph. 5. 1 2. Maâ—… doth the beloved Disciple press this upon this very ground 1 Ioh. 4. 11. 6. Forgiving one another Forgive one another as God for Christs sake forgave you Eph. 4. 32. 7. Long-suffering Eph. 4. 2. II. For the Means which is the Word of God that sets forth the very Image of God and that which is pleasing and acceptable unto him This therefore must be set before us as a rule to conform our selves thereunto Thus shall we walk worthy â—…f the Lord unto all pleasing Col. 1. 10. The Apostle commends the Romans for obeying from the heart that form of doctrine which was delivered to them Rom. 6. 17. or that form whereunto they were delivered This phrase is metaphoricall taken from a mould whereinto mettal is cast The mettall is thereby formed into that very form or shape which the form it self hath If the form be square or round so will the metall be if there be any engravement upon the form the metall will bear the same Thus they who obey the Word will be such as the Word requireth them to be and because the Word hath Gods Image engraven upon it they who obey the Word will shew forth that very Image III. The Ends of our Christian calling are great and glorious which require that Christians do answerably carry themselves Humane and common wisdom teacheth all men to carry themselves answerable to that place whereunto they are called and dignity whereunto they are advanced If a mean man be advanced to an honourable condition or a poor man to a place of much profit or a servant made a Master and a subject a Magistrate they will not carry themselves as mean and poor persons or a servants and subjects but according to their present advanced condition Should not they who are called to the high and honourable calling of Saints much more carry themselves worthy of that calling and answerable thereunto The particular Ends of Saints calling set down in Gods Word are these that follow 1. Light God hath called you out of darkness into his marvellous light 1 Pet. 2. 9. By darkness he meaneth that naturall state of ignorance and sinfulness wherein all men before their calling lie By light he meaneth a contrary state which is illumination and regeneration wrought in us by the light of the Gospel and by the work of Gods Spirit 2. Holiness God hath called us to holiness Col. 4. 7. 3. Liberty Ye are called unto liberty Gal. 1. 13. 4. Fellowship of the Son of God By God You were called unto the fellowship of his Son 1 Cor. 1. 9. 5. Peace God hath called us to peace
in Christs stead 2 Cor. 5. 20. But Christ doth so communicate his work and Office to them as he 〈◊〉 all the power in his own hands Ministers are only instruments and their Ministry is of power so much and so long as it pleaseth God to adde his blessing thereto without which blessing they are nothing Neither is he that planteth any thing neither he that watereth but God that giveth the increase 1 Cor. 3. 7. Without me saith Christ to his Disciples ye can do nothing Joh. 15. 5. Thus though Ministers in regard of their Office be sowers planters waterers fathers builders c. yet in regard of their persons they are Gods corn plants gardens children houses So was Moses so were all other Prophets so were the Apostles and all other Ministers The Jews therefore had two high a conceit of Moses They accounted him their Lord and Master and professed themselves to be his Disciples and that in opposition to Christ Ioh. 9. 28. Yea they trusted in Moses Joh. 5. 28. Men may also have Ministers of the Gospel in too high an esteem Indeed it is the most usuall fault to despise Ministers yet some are prone to fall into the other extream People ought to take heed thereof for it is a kinde of secret Idolatry and it may draw our minde too much from Christ himself Let Ministers also take heed of thinking too highly of themselves They are but parts of that house whereof other Christians also are parts Let them therefore make themselves equall to them of the lower sort and account all of this spirituall house as brethren Christ himself was not ashamed to call them brethren Heb. 2. 11. § 108. See § 3 4. of this Chapt. Ministers being of this house that is built by another they must be diligent in using the same means for their spirituall edification that they teach others They must pray for themselves and preach to themselves and partake themselves of the Sacraments least they prove like the builders of Noahs Ark who perished with the wicked world Finally Moses being as others of that house that was built people must not expect too great matters from their Ministers as if they were the builders of the house They must use them as Ministers of God depending on God for his blessing yet must they pray for them and bear with them and succour them and do all meet kindnesses for them §. 49. Of the Church having what it hath by Christ. THe second part of the assumption set down § 46. is here proved It is 〈◊〉 Christ is the builder It is proved by a generall thus God hath built all thiâ—… therefore Christ hath built that house whereof Moses is a part This title God must here in particular be applied to Christ or else there is 〈◊〉 consequence in the argument The Apostle doth purposely expresse Christ under this title God for these reasons 1. The work he speaks of is a Divine work proper to God 2. It sheweth that without question and beyond comparison Christ was greâ—…er then Moses 3. This ratifieth what he had before declared in the first Chapter concerniâ—… Christ that he was true God Some restrain this generall all things to the Church as if he had said Goâ—… hath built up all the members of the Church and all things appertaining thereunto Thus they restrain this phrase Who worketh all things after the counsell of his 〈◊〉 will Eph. 1. 11. to the things of the Church If the phrase be taken in the most generall extent that may be even for all creatures it will tend to the same scope for then the argument will be this from the generall to the speciall He that hath built all things hath assuredly built the Church and the severall members thereof and all things appertaining thereto To 〈◊〉 at this generall tendeth to the same end that the point proved doâ—… which 〈◊〉 â—…hus laid down ver 3. He who hath builded the house hath more â—…nour then the house The Apostle useth the very same word both here anâ—… there This manner of expressing the builder before-mentioned by this title God and by the extent of his work all things much amplifieth the excellency of Chriâ—… above Moses and it confirmeth two great articles of our Christian faith which are these 1. Christ is true God Hereof see more Chap. 1. v. 8. § 107. where this title God is applied to him And Chap. 1. v. 10. § 128. where this title Lord as the interpretation of Iehovah is applied to him 2. Christ is the Creator of all things For so much this word built in reference to this extent all things importeth Hereof see more Chap. 1. v. 2. § 18. Chap. 1. v. 10. § 127. Two arguments are here set down against Arius 1. The title God which is properly taken 2. The work of creating all things which is proper to the true eternal God The speciall point here intended by the Apostle is that the Church is made aâ—… house of God and the severall members of the Church so ordered and qualified as they make up that Church and all this by Christ. By Christ children of meâ—… who are by nature dead in sinne are quickned and made lively stones by him they are gathered together and indued with all needfull graces whereby they come to be an holy house and a fit Temple for God to dwell in The Son quickneth whâ—… he will John 5. 21. In Christ all things are gathered together in one Eph. 1. 10. Of his fulnesse have all we received and grace for grace John 1. 16. In this respect Christ is styled The Head of the Church and the Saviour of his Body Eph. 1. 22. 5. 23. 1. The members of the Church before they were members were dead and scattered and destitute of all grace Therefore there must be some to quicken theâ—… to gather them and to furnish them with grace 2. Christ of all is the fittest to do this He is the very wisdom and the power of the Father By him all things were made and all things are preserved sustained and ordered Most meet therefore it is that the Church should receive her spirituall being and preservation and every good thing from and by Christ. 3. For working the great work of mans redemption which is proper to the Church Christ humbled himself even to death the death of the Cross. Most meet it is therefore that he should have the honour of building up his Church Thus he seeth of the travell of his soul and is satisfied according to the promise Isa. 53. 11. reade Phil. 2. 8 9 10 11. This honour is given to the Son of God that all men should honour the Son even 〈◊〉 they honour the Father Joh. 5. 23. Let us therefore that are of this house that finde our selves quickened gathered and built up in this holy house and freed from our former miseries acknowledge as much as
Prophets or Apostles Ioh. 9. 32 15. 24. But that which most distinguisheth Christs power in this respect from others is that Christ wrought them in his own Name But others in the Name of Christ Mark 1. 27. Acts 3. 12 16. 4. 10 8. Vengeance especially belongeth unto Christ Rom. 12. 19. When the Apostle delivered the incestuous person over to Satan he did it in the Name and with the power of our Lord Jesus Christ 1 Cor. 5. 4. Thus it appears that all things belonging to an Apostleship did truly properly and pertinently belong to Christ so as this title Apostle is here most fitly applied to him and in so eminent and excellent a manner can be attributed to no other §. 25. Of Duties arising from Christs Apostleship AN especiall Duty hence arising from heaven enjoyned to us by the Father himself is this Hear ye him Matth. 17. 5. Every particular about Christs Apostleship doth much press this point 1. The generall that he was a Minister of the Gospel requireth that he be hearkened to Deut. 18. 19. 2. He had seen the Father and was in his bosom and knew his whole counsell Whom then should we hear if not him 3. He was immediatly sent of the Father as the most extraordinary Embassadour of God even his own Son If a King send his son an Embassadour shall not he have audience Matth. 21. 37. 4. He is the only sure foundation On whom can we more securely rest then on him therefore hear him 5. By reason of the extent of Christs jurisdiction he brake down the partition wall betwixt Jew and Gentile and hath made both one so as now we are no more strangers Eph. 2. 19. We being of Christs sheepfold ought in that respect to hear him Iob. 10. 16. 6. That immediate understanding which Christ had of Gods whole counsell without any means on mans part should make us give the more heed to him 7. That abundance of Spirit which was in him gives us just occasion the rather to hâ—…ken unto him 8. He having power to give giftâ—… by hearkening to him we may be enlightned and made partakers of all needfull graces 9. Should we not hear him who confirmed his Doctrine with such miracles as he did 10. The vengeance which he can pour upon the rebellious should move us to turn an obedient ear to his word For our God is a consuming fire How Christ may now be heard is shewed Chap. 2. v. 12. § 112. Other speciall duties do arise from the distinct branches of Christs Apostleship Such as these that follow 1. Obey Christ as he is in generall a Minister and hath the rule over his Church and watched for our souls Heb. 13. 17. 2. Beleeve his word because he was in the bosom of his Father and knew hâ—… whole counsell Ioh. 1. 17 18. The Jews are reproved because they beleeved 〈◊〉 him who had seen the Father Ioh. 5. 37 38. Upon this that Christ had seen the Father he maketh this inference He that beleeveth on me hath everlasting life Ioh 6. 46 47. 3. Receive and that with all reverence him whom the Father immediatly sâ—… For this end the Father so sent his Sonne saying They will reverence my Sâ—… Matth. 21. 37. 4. So settle thy faith on Christ the only foundation as it may never be removed from him When Christ said to the twelve Will ye also go away Peter aâ—…swered Lord to whom shall we go Thou hast the words of eternal life Joh. 6 67 68. 5. Do what may be done for bringing all of all sorts into the sheep fold of Christ By vertue of the extent of Christs Apostleship the Gospel is every where to be preached Matth. 28. 19. 6. If any Preach any other Gospel then that which Christ preached who had the Spirit of truth in him let it be detested For Christs Gospel was not of mâ—… Gal. 1. 9 11. 7. Open your mouth wide and crave abundantly of Christ what is needfull fâ—… he hath the Spirit in abundance and out of his fulness we may all receive grace 〈◊〉 grace Joh. 1. 16. 8. Depend on him for such gifts as thou had not and give him the praise of such as thou hast for he giveth gifts Eph. 4. 8. 9. Adhere to that truth which Christ hath ratified with his miracles 10. Fear to provoke him who hath a power to take vengeance §. 26. Of Christs being both an Apostle and also an Highpriest THe second point which the Apostle would have them to consider was thâ—… Christ is an High-priest Of Christs being a Priest and an High-priest see Chap. 2. v. 17. § 172 173 c. The excellencies of Christs Offices and the benefits which we reap thereby â—…o give just occasion to consider this Apostle and this High-priest Of the excellency and benefits of Christs Propheticall Office see Chap. 1. v. 2. § 1â—… Chap. 2. v. 3. § 22. v. 12. § 111 112. Of the excellency and benefits of Christs Priesthood see Chap. 2. v. 17. § 174. The Function of an Apostle and an High-priest were the greatest Functions thâ—… ever God instituted in his Church None greater then an High-priest under the Law none greater then an Apostle under the Gospel Fitly therefore doth the Apostle here apply them to Christ who is the most excellent of all and undertook for his Church those things which were of greatest concernment for her These two Offices Apostle and High-priest were never joyned in one man Bâ—… here they are by this copulative particle AND. The same Iesus that was an Apostle was also an High-priest he therefore is all in all Severall persons among men are to be deputed to severall Functions but Christ alone is sufficient for all Functions As for continuance of the same Function there needs many men because they are mortall and they must supply it one after another but Chriâ—… continueth ever Heb. 7. 23 24. So for performing severall and distinct duties there needs severall and distinct men because all abilities are not in any one man yeâ—… Christ is able to manage all For it pleased the Father that in him should all fulâ—… dwell Col. 1. 19. Thus have we no need to go to any for the furthering of that which Christ undertakes He performs the parts of an High-priest he also performs the parts of an Apostle This also he doth in all things that are absolutely necessary for the eternall happiness of his Church §. 27. Of Profession THe Greek word here used by the Apostle is a compound and properly signifieth a consent In the New Testament it is used for a confession or profession of a thing 1 Tim. 6. 12 13. It is also used to set out the Faith or Religion which Christians profess Heb. 4. 14. Here it may be taken either for an act on our part and thus translated the Apostle and High-priest whom we confess and
he is white 2. On this ground we ought to endevour to purge our selves as he is pure 1 Ioh. 3. 3. 4. The taste of Manna was like wafers made with honey that is sweet and pleasâ—…re Wisd. 16. 20. It had abundance of all pleasantness in it it was pleasing to every mans taste Thus it was the better relished yea thereby the bounty of God was the better â—…eemed who did not only provide wholsome but also delight some food This typified the delectableness that is in Christ to them especially that have their spiritual appetites well ordered These are they that say Oh taste and see that the Lord is good Psal. 34. 8. If once we taste rightly of Christ the bread of life we shall say Lord evermore give us this bread Joh. 6. 34. There is no fulson eness in this bread neither is there any saciety therein We condemne the Israelites of egregious folly for lothing Manna Numb 21. 5. and preferring the cucumbers and the 〈◊〉 and the leeks and the onions and the garlick before it Numb 11. 5. What 〈◊〉 may we judge of them who loath Christ the bread of life and prefer any thing here below before him §. 24. Of the Manner of giving Manna A Fift particular circumstance is about the manner of giving gathering and using Manna â—… Concerning the giving of Manna it was both freely and plentifully given 1. It must needs be freely given in that by their murmuring they deserved to have perished Exod. 16. 2. 2. Plentifully it was given in that God saith I will rain bread from heaven for you and in that they gathered every man according to his eating Exod. 16. 4 18. Thus is Christ freely given and he that commeth to Christ shall never hunger Joh. 6. 35. On this ground all are invited to come to Christ Isa. 55. 1. Ioh. 7. 37. 2. It was sent with dew Exod. 16. 14 Numb 11. 9. Thus Christ is sent down from heaven with the dew of the Spirit and accompanyed with all graces full of grace and truth so as of his fulnesse have all we received and grace for grace Joh. 1. 14 16. Hereby it is that Christ is such nourishment and refreshment to us as he is 3. Manna was given only to Israel which was then the onely Church of God So Christ is given to the spiritual Israel which is the Catholick Church For he is the Saviour of his body Eph. 5. 23. He shall save his people Matth. 1. 21. Behold the priviledge of Saints great in it self and great in that it is appropriated to them 4. Manna was given from time to time so long as the children of Israel were in the wilderness till they came to Canvar Exod. 16. 35. Iosh. 5. 12. Thus hath Christ been preached hitherto and shall continue to be preached in the wilderness of this world till he come to the Celestiall Canaan Matth. 28. 20. In heaven there shall be no need of preaching him §. 25. Of the manner of gathering Manna FOr gathering Manna those circumstances are observable 1. Every one rich and poor gathered it Exod. 16. 16. So must every one that will partake of Christ use the means wherein and whereby he is offered to the Church For Christ commandeth to preach the Gospel to every creature Mark 16. 15. meaning every reasonable creature capable thereof There is neither Iew 〈◊〉 Greek there is neither bond nor free there is neither male nor female for ye are all 〈◊〉 in Christ Iesus Gal. 3. 28. 2. They went out to gather it So saith the Lord The people shall go out and gather Exod. 16. 4. We may apply this to Christs going out of the Camp Heb. 13. 13. and by â—…semblance to our going out of the world from the vanities thereof and out of 〈◊〉 old man from the iniquities thereof Christ is not to be found in the tents of 〈◊〉 one or the other 3. There was a time limited for gatheeing Manna after which time it would 〈◊〉 be found They gathered it every morning and when the sun was hot it melted Exod 16. 21. Thus there is a time for seeking and finding Christ. Seek ye the Lord while 〈◊〉 may be found Esai 55. 6. This is the time accepted the day of salvation 2 Cor. 6. 2. when such a time was overslipt the spouse to hergreat grief sought Christ but could 〈◊〉 find him Cant. 5. 6. The foolish virgins by this means utterly lost him 〈◊〉 25. 11 12. Take heed therefore of putting off the opportunity afforded by God for â—…ing Christ. §. 26. Of the manner of using Manna 1. FOr using Manna it is expresly noted that the people ground it in mils 〈◊〉 〈◊〉 〈◊〉 in a morter and baked it in pans and made cakes of it Numb 11. 8. These set out the manifold sufferings of Christ whereof read Esai 53. Christ himself expresly saith in reference to himself except a corn of wheat fall into the ground and die it abideth alone but if it die it bringeth forth much fruit 〈◊〉 12. 24. Behold what Christ endured for us what should we refuse to endure for Christ. 2. It is expresly noted that if Manna was otherwise used then God appointed it bred worms and stanâ—… Exod. 16. 20. Thus is Christ to the incredulous and rebellious he is a savour of death 2 Cor. 2. 16. He is a stone of stumbling and a rock of offence 1 Pet. 2. 8. Finally for the means of reaping benefit by Manna It was to be eaten Eat that to day saith Moses Exod. 16. 25. Thus to partake of the true benefit by Christ we must believe on him Iohn 6. 47. this is spiritually to eat Christ. See Chap. 13. v. 10. §. 27. Of the golden pot wherein Manna was kept THe vessel is here said to be a pot yea a golden pot Into this was the Manna put that it might remain as a memorial for future generations About this circumstance we are to consider 1. The matter of this pot It was of Gold 2. The quantity of it so much as would hold an Omer full 3. The place where it was set before the Lord. 4. The end to be kept for generations Most of these points are expresly set down Exod. 16. 33. In generall the Lord would have a pot to hold it for that was the fittest vessel to keep the grain together from scattering It was a small and round grain and might soon have been scattered and lost if it had not by some such means been kept together This vessel sets out the ordinances of God wherein Christ and the precious things appertaining unto him are kept together In them is Christ to be found 1. The matter of this pot is not set down in the history but expressed by the Apostle who was guided by the same Spirit thaâ—… Moses was and therefore to be taken for truth as if Moses himself had expressed it It was of the same matter the
it For the learned languages do oft understand the principall verb in many sentences though they do not expresse it By the Priest is meant the Lord Jesus Christ who is the onely true Priest of the New Testament as hath been proved Chap. 2 v. 17. § 172. The word translautd High in Greek properly signifieth grâ—…at In what sense Christ is called an high Priest and a great Priest is shewed Chap. 2. v. 17. § 173. To shew for whom in speciall Christ is an high Priest it is here added over the 〈◊〉 of God By the house of God is meant the Church of God as hath been demonstrated Chap. 3. v. 6. § 58 59. This preposition grâ—…at implieth a dominion or jurisdiction And that Christ is a Lord over the Church hath also been proved Chap. 3. v. 6. § 56 57. This description of Christ is here purposely set down as a motive to stir us up to approach to the throne of grace This duty therefore is inferred in the next verse upon this description The motive is very forcible For 1. A Priest is for men in things appertaining unto God 2. A great Priest is above other Priests and able to do what may be expected from a Priest yea more then from any other Priest 3. Saints being of the house of God the foresaid Priests will do most for them 4. He will the rather do for them because he is the Lord of that house He is over them Good grounds these are to move us to draw neere as followeth in the next verse §. 60. Of the resolution of Heb. Chap. 10. v. 19 20 21. Vers. 19. Having therefore brethren boldnesse to enter into the Holiest by the blood of Iesus Vers. 20. By a new and living way which he hath consecrated for us through the vaile that is to say his flesh Vers. 21. And having an high Priest over the house of God Let us draw neer c. IN these three verses there is a Transition from the doctrinall part of this Epistle to the practicall part thereof Here observe 1. The inference of it upon that which went before Therefore 2. The substance thereof About the substance is noted 1. The manner of propounding it by a mild insinuation manifested two wayes 1. By this title of love Brethren 2. By intimating the end in this phrase having boldnesse 2. The matter whereof it consisted This is in generall a recapitulation of those principall points which he had before delivered and were of force to enforce the exhortations following The principall points are three 1. Liberty to enter v. 19. 2. A way prepared v. 20. 3. A guide to direct us in that way v. 21. Vers. 19. In setting down the first is declared 1. The kind of liberty in this word boldnesse 2. The end of it to enter amplified by the place whereinto they enter 3. The means whereby they have this liberty blood Amplified by the author whose blood it is Iesus By the blood of Iesus Vers. 20. In setting down the second the way is described 1. By two Epithites New and living 2. By the preparation thereof in this word consecrated This is amplified 1. By the author that hath done it namely Iesus 2. The persons for whom for us 3. The means thorow which This is 1. Propounded in a type thorow the vaile 2. Expounded This is 1. Generally hinted in this phrase that is to say 2. Expressed in this his the flesh Vers. 21. 3. In setting downe the guide he is described 1. By his function Priest This is amplified by the excellency of that function high Priest Or great Priest 2. By his dominion This is 1. Implyed in this word over 2. Amplified By the persons over whom he is the house of God §. 61. Of observations raised out of Heb. 10. v. 19 20 21. Vers. 19. I. PRiviledges must make men walk worthy of them This is the intendment of this particle of inference therefore II. Ministers and people are all as brethren This title brethren declares as much III. Ministers must seek to insinuate themselves into the hearts of their hearers By the title brethren and by declaring unto them their priviledges in this word having the Apostle doth so IV. Believers have liberty boldly to approach to God The word translated boldnesse in reference to that which followes intends as much V. Heaven was typified by the most holy place in the Tabernacle For heaven is here called the holiest VI. Believers have accesse to heaven They may enter into it VII The means of purchasing accesse to God is blood We have boldnesse to enter through blood VIII The blood whereby that priviledge is obtained is the blood of Iesus So much is here plainly expressed Vers. 20. IX There is a way for Saints to enter into heaven This is the intendâ—…nt of the way here mentioned X. That way is consecrated So much is here expressed XI The way is consecrated for us Christians Such are they who are comprised under this phrase for us XII The way to heaven in a new way XIII The way to heaven is a living way These two last doctrines are expresly set down XIV Legall types set out spirituall truths This is here exemplified under the type of a vaile XV. Types are to be applyed to their truths This general phrase that is to say intends as much XVI Christs flesh was typified by the vaile entring into the most holy place Vers. 21. XVII Christ is a true Priest He is here called a Priest XVIII Christ is a great Priest So he is also stiled XIX Christ hath a dominion He is over XX. Christs speciall dominion is over the house of God The Church is Gods house that is here intended XXI By Christ a Priest and Lord we have accesse to God This is gathered from the immediate inference of drawing neer v. 22. upon this description of Christ in this verse §. 62 Of drawing neere to God Heb. 10. v 22. Let us draw neere with a true heart in full assurance of faith having our hearts sprinkled from an evill conscience and our bodies washed with pure water HEre beginneth the practicall part of this Epistle It consisteth of sundry exhortations The first is in regard of our selves which is in generall to seeke what we want This is thus expressed Let us draw neere Though it be not here expressed to whom we should draw neere yet it is implyed in this phrase v. 19. To enter into the 〈◊〉 namely to him that dwelleth in the most holy place So much also is intended in this phrase Let us come boldly to the throne of Grace Chap. 4. v. 16. That iâ—… to him that sitteth on that throne Yet more plainly is it expressed to be God in this phrase come unto God Chap. 7. 25. and in this he that commeth unto God Chap. 11. 6. The Greeke word is the very same that was used Chap. 4. v. 16. § 92. It is made the meanes of partaking of salvation
and confidence before they must not now cast it off See § 132. XXXII Perseverance brings the reward This is it that hath a reward See § 132. XXXIII The reward of perseverance in the true faith is great So it is here expresly said to be See § 132. §. 135. Of the increase of patience for perseverance Heb. 10. 36. For ye have need of patience that after ye have done the will of God ye might receiâ—…e the promise HEre the Apostle beginneth to lay down such means as may be helps to perseverance The means are of two sorts Patience and faith The word here translated patience is derived from that verb which is translated endured v. 32. § 121. The causall particle for implieth a reason of that which went before If then it be demanded why they have need of patience this inference giveth a ready answer that they may persevere In this respect patience may be resembled to an Anchor which holdeth a ship so fast as by a storm it cannot be carried away and the Apostle doth fitly resemble it to shoâ—…es or legg-harnesse whereby men are enabled to hold out in their way See The Whole Armour of God on Eph. 6. 15. Treat 2. Part. 5. § 2 15. These Hebrews were before commended for their enduring v. 32. § 121. which implieth patience yet the Apostle here saith ye have need of patience Whereby he gives them to understand that grace may be begun in a Christian and yet not â—…ully perfected he may have need of it namely need to hold increase and perfect it A Prophet exhorteth those whom he calleth meek to seek meeknesse Zeph. 2. 3. The Apostle acknowledged that God had abounded towards the Ephesians in all wisdome and prudence yet he prayeth that God would give unto them the Spirit of wisdome Eph. 1. 8 17. And he giveth witnesse to the love of the Thessalonians yet beseecheth them to increase more and more 1 Thess. 4. 10. Grace is wrought by degrees 1 Cor. 13. 9. and that for these ends 1. That the increase of Gods goodnesse may be more sensibly discerned 2. That means of growth may more conscionably be used 3. That men be not puffed up with a suddain fulnesse of grace as Ionaâ—… was with the goard which grew in a night 4. That continuall matter of thanks may be ministred to men This affords a good direction to such as have attained some measuâ—…e of grace well to consider what yet is further wanting and to presse on to that which is before Phil. 3. 13 14. Take heed of boasting in what thou hast like the Church of 〈◊〉 Rev. 3. 17. Or in being secure as if thou needest no more Of the grace of patience and need thereof see Chap. 6. v. 12. § 86. §. 136. Of reward upon doing Gods will THe gift of patience is here pressed as a meanes of obtaining a reward of God Thus much is intended by the manner of inferring the promise with a particle that setteth out the finall cause that ye have need of patience THAT you 〈◊〉 receive Hereupon saith Christ he that endureth or hath patience to the end â—…e shall be saved Matth. 10. 22. On this ground it is said of ancient Saints that through patience they inherit the promises See chap. 6. v. 12. § 88. 111 112. One special ground of patience is thus laid down done the will of God We â—…ust therefore patiently hold out in our Christian course because therein the will of God is done for it is the will of God we should so do This ground sheweth that Gods will is mans rule and that Gods will must be practised See chap. 10. v. 7. § 20. and chap. 13. v. 21. § 173. Of Gods secret and revealed will see chap. 9. v. 28. § 141. Gods revealed will is that which is our rule Deut. 29. 29. And this is not only to be known but also to be done and practised by us See the Saints sacrifice on Psal. 116. 9. § 59. Upon doing the will of God the reward is promised and thereupon it may be expected See v. 35. § 132. The word done is a participle of the time past and may be word for word thus translated having done The sense of it is thus fitly and fully expressed after we have done so as reward is to be expected after the work is 〈◊〉 Not before to incite us to continue working yet after to testifie Gods truth faithfulnesse and bounty that we may know it shall not be in vain to hold out in doing his will 1 Cor. 15. 58. This demonstrateth a double folly 1. Of those who work not yet expect a reward like the foolish Virgins and 〈◊〉 servant Mat. 25. 11 18. 2. Of those who think it is in vain to work Mal. 3. 14. Both these conceits make men dissolute and carelesse but this order of expecting reward after the work is done is an antidote against both those poysons The reward is expressed under this word promise promise is here metonymically put for the reward promised To shew that Gods promise is the ground of reward See chap. 6. v. 12. § 87 88. Of the greek word translated receive see chap. 10. v. 19. § 100. §. 137. Of the meaning of Heb. 10. 37. Heb. 10. 37. For yet a little while and he that shall come will come and will not tarry THis verse is apparently added as a reason of that which goeth before This causall particle for giveth proof thereof It is a reason of two points 1. Of the main point here handled perseverance in that the Lord for whose 〈◊〉 they suffered would surely and â—…peedily come to succour them 2. Of the reward that is promised in the former verse where it was shewed that patience should be rewarded This must needs be so because that he that giveth the reward shall surely and speedily come Both these references tend to the same scope namely to encourage Christians to hold out Many conceive that this verse as well as the next is taken out of Hab. Chap. 2. v. 3 4. and I will not deny but that it may so be There is indeed some discrepancy betwixt the words of the Prophet and Apostle First where the Prophet saith The vision is for an appointed time the Apostle thus renders it yet a little while whereby he sheweth that that set and appointed time was of no long date The Apostles expression of his mind is very elegant and emphaticall he useth a word that signifieth a little while yet a little while am I with you saith Christ Iob. 13. 33. So here yet a little while The Apostle for further emphasis addeth another particle by way of diminution thus a very little while Yea he doubleth that particle thus a very very little while This is to be taken respectively and that 1. In regard of the many ages that were past 2. In regard of the eternall recompence that
11. 4. And the substantive righteousnesse Chap. 11. 7. And the adverb righteously Tit. 2. 12. This taketh it for granted that there are just and righteous men This is here to be taken of such as are so before God and man not of such as are so onely in their own conceit as the Pharisee was Luke 18. 9. or onely in mans apprehension as Saul was before his conversion Phil. 3. 6. These are no more indeed and truth just or righteous then painted or carved men are true men Thereupon saith Christ Except your righteousnesse shall exceed the righteousnesse of the Scribes and Pharisees ye shal in no case enter into the Kingdome of heaven Matth. 5. 20. Almost as many proofs might be brought for the point as there are leaves in the Book of God Such as these 1. This epithite just or righteous is frequently attributed to sundry persons as to Abel Matth. 23. 35. Noah Gen. 6. 9. and many others 2. The mention of men approved under this epithite Iob 12. 4. Psal. 37. 12. Prov. 20. 7. 3. Commendations of such as are righteous Prov. 12. â—…6 4. Remuneration of those that are righteous Ezek. 18. â—… c. 5. Vengeance on such as are not righteous Prov. 11. 7. 1 Cor. 6. 9. The righteous are those that give to every one their due They therefore 1. Are fittest in this world to honor God 2. They especially will disperse and give to the poor Psal. 112. 9. 3. They will deal most fairly with all sorts of men and be most helpfull to otherâ—… 1. Quest. How is it then said that there is none righteous no not one Rom. 3. 10. Psal. 14. 3. Answ. That negative is true in four respects 1. There is none originally righteous This was Christs prerogative Luk. 1. 35. All others are brought â—…orth in sin Psal. 51. 5. Iob 14. 4. 2. None are legally righteous that is so righteous as to be justified by the Law Gal. 3. 11. This was Adams prerogative in his entire estate Eccl. 7. 29. 3. None are perfectly righteous Isa. 64. 6. This is the prerogative of glorified Saints Heb. 12. 23. 4. None are meritoriously righteous Luk. 17. 10. This was Christs honour and that by vertue of the union of his humane nature with the divine In this respect God is said to have purchased his Church with his own blood Acts 20. 28. 2. Quest. How then may any sons of Adam in this world be counted just oâ—… righteous Answ. 1. Though not legally yet Evangelically The law requireth two things 1. Perfect righteousnesse and that in every part poynt and degree Gal. 5. 3. 2. Personall righteousnesse that the person himself that looks for acceptance by the law do that which the law requireth by himself in his own person The man even the man himself which doth these things shall live by the law Rom. 10. 5. But the Gospel limiteth and mitigateth both these For perfect righteousness it accepteth a true and faithfull endeavour Phil. 3. 14 15. Instead of personall righteousnesse it accepteth the righteousnesse of a Surety 2. Though none be righteous by carnall generation yet there are righteous men by spirituall regeneration 3. Though none be perfectly righteous yet there are such as are truely and sincerely righteous Now sincerity is accepted of God for perfection 4. Though none are meritoriously righteous yet they are so righteous in Gods account as through his grace and favour he rewardeth their righteousnesse On these grounds I may well use this Apostolical phrase Follow after righteousnesse 1 Tim. 6. 11. And presse this exhortation as the wise man doth his incitation unto wisedome Prov. 4. 5 6 7. c. §. 145. Of a Iust Mans living THere is another thing here taken for granted namely that a just man liveth So saith righteous Paul of himself I live Gal. 6. 20. And he sayeth of all that mortifie the deeds of the body which righteous ones do ye shall live Rom. 8. 1â—… These are they who are called lively or living stones 1 Pet. 2. 5. The life here meant is a spirituall life the life of grace whereby one is so sustained as he remaineth faithfull with his God In this respect the future tense is used shall live to shew that the believer continueth to live that life till he come to eternall life This spirituall life may truely and properly be called life in that thereby we have communion with the living God the God of life and brought to eternall life 1. Herein is manifested a great difference betwixt just and unjust righteous and unrighteous persons The unjust and unrighteous are dead in sins Eph. 2. 1. Matth. 8. 22. 1 Tim. 5. 6. Therefore there is as a great difference betwixt them as betwixt the living and the dead yea far greater then betwixt such as are alive and such aâ—… are dead in the body A liviâ—…g dog is better then a dead lion Eccl. 9. 4. But a living Sainâ—… is much better then a dead worldling In this respect the righteous is more excellent then his neighbour Prov. 12. 26. Lazarus a poor begger was better theâ—… Dives a rich man We use to put dead corps into the grave because of their noysome â—…avour The savour of men dead in sin is much more noysome and therefore they are cast into the deep pit of hell §. 146. Of faith whereby a just man liveth THat the Apostle might the better instruct us in that life which is proper to â—… just man he expresly sheweth the means whereby he liveth which is faith Foure distinct times is this in these words set down by the Holy Ghost as a poynt most remarkeable Hab. 2. 4. Rom. 1. 17. Gal. 3. 11. and here in this text An Apostle exemplifieth this in himself thus I live by the faith of the Son of God Gal. 2. 20. By faith is here meant a true justifying faith whereby we so receive and apply Christ unto our selves as we rest on him for supply of all our necessities and for all needfull succour in all distresses and assistance against all assaults and in that respect abide faithfull with him and never depart from him Faith drawes life from Christ in these and other like respects 1. It is that instrument whereby we lay such hold on Christ as we are united unto him like a Siens put into a stock Thus Christ is resembled to a Vine and we to the branches thereof Iob. 15. 5. Hereupon Paul saith I live by the faith of the Son of God Gal. 2. 20. And Christ is said to dwell in our hearts by faith Eph. 3. 17. 2. It draweth vertue from Christ as a branch from the stock For of his fullnesse we all receive and grace for grace Joh. 1. 16. 3. It perswades the soul of Gods love to us as to such as are united unto his Soâ—… Hence followeth assurance of reconciliation with God remission of sin and acceptation to eternall life 4. It makes