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
Samuel 1 Sam. 16. 13. Secondly By the men of Iudah 2 Sam. 2. 4. Thirdly By the Elders of Israel 2 Sam. 5. 3. Solomon twice 1 King 1. 39. 1 Chro. 29. 22. Iehu 2 King 9. 6. Ioash 2 King 11. 12. Iehoahaz 2 King 23. 30. yea they who chose Absalom to be King annointed him 2 Sam. 19. 10. In allusion hereunto Kings are stiled Annointed even the Lords Annointed 2 Sam. 19. 21. Lam. 4. 20. Annointing being performed by Gods appointment implied two things 1. A deputation to the Kingdom 2. An ability to execute the Royall Function Both these are evident in the first King that was set over Israel By Samuels annointing Saul Saul was deputed to the Kingdom and being annointed the Spirit of the Lord came upon him and God gave him another heart 1 Sam. 1. 6. 9. That wherewith Kings were annointed was oyl Samuel took a viall of oyl and poured it on Sauls head 1 Sam. 10. 1. He also took an horn of oyl and annointed David 1 Sam. 16. 13. So did Zadok annoint Solomon 1 King 1. 39. So did he that annointed Iehu 2 King 9. 6. And others that annointed other Kings All these were annointed with external material oyl but to shew that annointing had a mysticall signification they who had not such oyl poured on them are called the Lords Annointed Psa. 105. 15. Oyl and annointing therewith being mystically taken as here they are setteth out the Spirit and the gifts and graces thereof In this respect Christ saith of himself The Spirit of the Lord is upon me because he hath annointed me to preach c. Luk. 4. 18. And the Apostle Peter saith of him God annointed Iesus of Nazareth with the holy Ghost and with power Act. 10. 38. This is in speciall to be applied to the humane nature of Christ yet so as united to the divine nature both making one person For God singly and simply considered in himself never was nor can be annointed no not metaphorically as here the word is taken God cannot be deputed to any Function God needs not the Spirit to be poured on him nor needs he any gift of the Spirit to be enabled to any thing that he doth He is of himself allsufficient But Christ as man and as Mediatour between God and man was by God his Father deputed unto his Royall Function Psa. 2. 6. as he was to his Priestly Office Heb. 5. 5. yea and in that respect also God gave him the Spirit though not by measure Ioh. 3. 34. Both the Hebrew name Messiah and the Greek name Christ do signifie annointed They remain memorials of the Annointing here specified See Chap. 3. v. 6. § 64. §. 120. Of the fit resemblance of annointing with Oyl VEry fitly is this Metaphor of annointing with oyl used to set out the mystery of the Spirit and the gifts thereof especially if it be extended to the mysticall body of Christ in reference both to the head thereof and also to the members For the oyl wherewith Christ was annointed was like the oyl poured on Aarons head It ran down upon the beard and went to the skirts of his garment Psa. 133. 2 3. So the Spirit poured on Christ as head of the Church ran down upon his body and upon the severall members thereof This is to be observed because many of the particular resemblances here following cannot be applied to the annointing of the head alone but may be applied to the annointing of the body and members The resemblances betwixt oyl and the spirit shall be set forth in ten distinct particulars 1. Oyl is a nourishing kinde of food as honey and butter hereupon it is often joyned with them Iob 29. 6. Eze. 16. 13. It is also joyned with meat and drink Ezra 3. 7. with meal 1 King 17. 12. with bread Hos. 2. 5. Fine flour Lev. 2. 4. and with wine 2 Chron. 11. 11. All these are nourishing food Oyl is very wholsome to be eaten it much helpeth digestion it is therefore eaten with raw herbs and other cold things It is also a means to expell such things as annoy the stomack and it is an antidote against poyson Nothing is more nourishing and wholsome to the soul then the Spirit and the graces thereof It maketh Gods Word to give a good rellish It helps the soul well to digest the Word yea It makes it sweet and pleasant Psa. 119. 103. The Spirit expels carnall lusts of all sorts and it is a most Soveraign antidote against all poisonous corruptions 2. Oyl is of singular use to supple hard swelling tumors to ease pains in the flesh or bones to keep sores from rankling and to heal wounds Luke 10. 34. Isa. 1. 6. The Spirit molliâ—…ieth hard hearts asswageth perplexed spirits easeth troubled consciences and healeth the wounds of the soul made by Satans assault Isa. 61. 1 2 3. 3. Oyl is usefull to strengthen weak joynts to make them quick and nimble They therefore that strive for the mastery in wrastling running and other like exercises use to annoint their joynts The Spirit helpeth our infirmities Rom. 8. 26. It putteth life and spirit into us For it is a Spirit of life Rom. 8. 2. 4. Oyl makes the countenance fresh and comely it makes the face to shine Psa. 4. 15. Mat. 6. 17. It revives the Spirit within and makes it cheerfull It is the Spirit and the graces thereof that makes men comely and amiable before God Angels and Saints Of the inward joy of the Spirit we shall speak in the next § 5. Oyl hath not only a sweet smell in it self but also it sendeth forth a fragrant and pleasing savour The house was filled with the sweet savour of the ointment that was poured on Christs head Ioh. 12. 3. The Spirit both in Christ Cant. 1. 2. and also in his members causeth a sweet savour Ministers are a sweet savour of Christ 2 Cor. 2. 15. The praiers of Saints are sweet as incense Psa. 141. 2. Rev. 8. 3. Their beneficence is as an odour of a sweet smell Phil. 4. 18. 6. Oyl maintains the light of Lamps It causeth them to give light and by a continuall supply of oyl Lamps continue to burn and to send forth their light Under the Law oyl was prepared for the light of the Tabernacle Exo. 25. 6. and this preparation was continued day after day Lev. 24. 2 3. It is by the Spirit whereby our mindes are inlightned and by the continuall operation thereof the light of understanding increaseth more and more It is therefore called the Spirit of Revelation in the knowledge of Christ and it is given that the eyes of our understanding might be enlightned Eph. 1. 17 18. Beleevers also are said to have an unction from the Holy One to know all things the same annointing teacheth them of all things c. 1 Ioh. 2. 20 27. 7. Oyl is of a searching and piercing nature it will pierce even into the bones Psa. 109. 18. But the Spirit
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
The paterns that are set before us do prove as much for the choycest â—…thies of God in all former ages are set before us as examples for us to follow Heâ—… Chap. 11. We are commanded to take the Prophets for an example who were â—…ed with an extraordinary spirit Iam. 5. 10. and an Apostle requires us to 〈◊〉 him as he followed Christ 1 Cor. 11. 1. And as if the best paterns on earth were not sufficient we are enjoyned to pray to do Gods will on earth as it is in 〈◊〉 Mat. 6. 10. and as if the paterns of all mere creatures were not sufficient it is required that that minde be in us which was also in Christ Iesus Phil. 2. 9. yea yet â—…ther we are exhorted to be followers of God Eph. 5. 1. and to be perfect as he 〈◊〉 Mat. 5. 48. Such is the excellency such the commodity such the sweetness of Christian knowledge and grace as a man ought never to be satisfied therewith How corrupt is the treasure of the men of this world who account an earnest â—…suance after those things to be more then needs yea not only needless but â—…ness as Festus said to Paul Act. 26. 24. Let this adde a spur to those who are most forward still to press on further 〈◊〉 to do as the Apostle professeth of himself Phil. 3. 13. c. Of propounding a perfect patern and aiming at more then we can attain to See The guide to go to God or my explanation of the Lords prayer on 3. Petit. § 68 69. §. 6. Of building upon a foundation well laid THis phrase not laying again the foundation is metaphoricall In effect it 〈◊〉 down the same thing which was intended under this phrase leaving the â—…ciples § 3. Only by this metaphor the point is more fully and plainly declared For he resembleth principles to a foundation If only a foundation be laid and 〈◊〉 more no benefit will redound to the builder but rather loss of labour there is no fit house to dwell in We can be no fit house or temple as is intended 〈◊〉 should be Heb. 3. 6. Eph 2. 21. 1 Cor. 3. 16. if we stick only in principles What a foundation in the proper signification of the word is hath 〈◊〉 shewed Chap. 1. v. 10. § 131. A foundation is both the beginning of a greater building Luk. 14. 29 3â—… and also the ground-work whereupon the rest of the building is erected 〈◊〉 whereby it is upheld Eph. 2. 20 21. It is therefore needfull that it be very solid and substantiall for it must 〈◊〉 long as the building and it useth to be but once laid By the way here note an undue cavill of the Rhemists against reading the Scripture and for traditions raised out of this place which is this we see hereby 〈◊〉 there was ever a necessary instruction and belief had by word of mouth and 〈◊〉 before men came to the Scriptures To grant there was such a kinde of instruction I deny that it was 〈◊〉 by tradition without the word of God I deny also that it was before 〈◊〉 came to the Scriptures for all of all sorts had liberty to read 〈◊〉 Scriptures As for the points which by word of mouth were taught them 〈◊〉 were catechised they were no other then the Doctrine of the Prophets and â—…postles as also the higher and deeper mysteries were For milk and 〈◊〉 meat may for matter be of the same Doctrine but the difference betwixt them 〈◊〉 〈◊〉 the manner of delivering it For that instruction which was brought into easie 〈◊〉 familiar principles and by word of mouth delivered to babes was taken out of 〈◊〉 Scripture as the severall heads following shew See more hereof 〈◊〉 â—… v. 14. § The participle laying joyned with this noune foundation addeth further emphasis It signifieth to cast or lay down and from thence is derived another Greek word which also signifieth a foundation as is shewed Chap. 4. v. 3. § 29. This conjunction again giveth hint of a totall apostacy as if they were in danger to fall from all their former principles so as a new foundation must be laid or else there could be no further going on This danger is more fully manifested v. 6. In this caution not laying again the foundation each word is observable 1. For erecting a good edifice there must be a foundation the first principles must be taught them who would be well instructed in the Christian faith See Chap. 5. v. 12. § 64. 2. A foundation must be well laid surely and soundly The notation of this word laying intends as much This Christ distinctly observeth Luk. 6. 48. This phrase As a wise master builder I have laid the foundation 1 Cor. 3. 10. sheweth that the Apostle was very circumspect about laying the foundation Now there is no such way to lay the foundation of Religion soundly as to ground it on Gods word Sâ—…e Chap. 5. v. 12. § 65. 3. Laying a foundation intendeth a further building For a foundation is but the beginning of an edifice The negative particle not imports thus much for by forbidding to lay a foundation he stirs them up to diligence in building up the house So as more must be learned then the first principles See § 4. 4. The inserting this word again gives us to understand that a foundation useth to be but once laid A Christian once well instructed must not stand in need to be taught the first principles again Such an one in disgrace is called a babe See Chap. 5. § 71. §. 7. Of the six principles of the Apostles Catechisme THe manner of joyning the particular principles following with this generall word foundation sheweth that they are as so many stones of that foundation They are joyned with this note of the genitive case OF This phrase The Foundation of 〈◊〉 Stones 1 Kings 7. 10. sheweth that those stones made up the foundation The number of principles here set down is diversly taken by different expositors I leave others to their own opinion I suppose that the most proper distribution will be into six heads 1. Repentance from dead works which manifesteth the naturall mans misery 2. Faith towards God which declareth the way of freeing man from misery and bringing him to happiness 3. The Doctrine of Baptismes which pointeth at the outward meanes of working faith and repentance and of revealing and sealing up unto us Gods mercy which are the Word and Sacraments 4. Imposition of hands which hinteth the order and discipline of the Church 5. Resurrection from the dead namely of our bodies 6. The eternall judgement and that of all sorts good and evill the one to receive the sentence of everlasting life the other the doom of eternall death These are the heads of that Catechisme which the Church had in the Apostles time and was to be learned of such as were to be admitted into the Church §. 8. Of repentance from
covenant whether Jewes or Gentiles so as the Jewes are not excluded though this be not appropriated to them alone §. 37. Of the union of all nations under the new covenant THe conjunction of the two foresaid houses Israel and Iudah setteth out the union of all manner of nations who by the Gospell shall be brought under the new covenant This is expresly proved Eph. 2. 14 15 16 17. There 1. The point it self is plainly expressed in these phrases made nigh one one body and one new man The Gentiles who were before two being out of the Church of another profession and conversation are made nigh by being in the Church and professing the true faith yea they being two before two distinct people having divers lawes and ordinances are now one in all priviledges all of one body under one head Jesus Christ and one new man by the grace of adoption and regeneration 2. The meanes whereby this union is made is declared to be by the blood and â—…sse of Christ that is by his death for at the death of Christ the vaile of the Temple was rent Matth. 27. 51. and thereby the partition wall betwixt Jew and Gentile was broken down 3. The manner of uniting them is by making them all one new man 1. This is a motive to all that live under this new covenant to endeavour to keep the unity of the Spirit in the bond of peace This was foretold Isa. 2. 4. 2. This also is a motive to pray for the recalling of the Jewes For as the Gentiles are comprised under the house of Israel and Iudah so much more the Jewes That Jewes may be Christians is shewed Chap. 3. v. § 28. Of their calling See the â—…rogresse of divine providence in a Sermon on Ezek. 36. 11. § 17. This new covenant is made with the seed of the Jewes as well as with the Gentiles Such Jewes as shall believe are accounted to be of the spirituall stock and house even of the house of Israel and Iudah As we ought to take notice of all Gods promises and pray for the accomplishment of them Ezek. 36. 37. so of this particular concerning the calling of the Jewes and pray for the accomplishment thereof This is so much the rather to be done because the time was when we were out of Christ and then they prayed for us so as zeale of Gods glory desire of the enlargement of Christs Kingdome and gratefulnesse to that stock whence they come ought to stir us up to do what lies in us for the accomplishment of Gods promise concerning their call §. 38. Of Gods like respect to the Church of the Gentiles as to the antient Iewes THe conjunction of these two houses Israel Iudah further giveth evidence that Christians of what nation soever are as pretious to God as the Jewes were before their rejection for Gentiles are comprised under Israel and Iudah In this respect believing Gentiles are called the children and seed of Abraham Gal. 3. 7 29. and sons of Zion Zechary 9. 13. and the Church of the Gentiles is stiled Hierusalem Rev. 3. 12. and Sion Zech. 9. 9. and Ministers of the Gospell are stiled Priests and Levites Isa. 66. 21. This is further evident by the application of prerogatives of old belonging to the Jewes to believing Christians For proof hereof compare 1 Pet. 2. 9. with Deut. 7. 6. and Exod. 19. 5. The same reason that moved God to choose them at that time moveth him to choose us Gentiles in these latter dayes to be his Church namely his own good pleasure and love This reason for them is rendred Deut. 4. 37. and 7. 7 8. and Ezek 16. 6 7. And for the Gentiles it is rendred Eph. 2. 4. and Tit. 3. 4. Learn hereby in reading the old Testament to observe the many great promises made to the Jewes and the accomplishment of them and withall the great works which God did for them and the many deliverances which from time to time he gave them and make these grounds of thy faith and as occasion serveth plead them before God Apply all the evidences of Gods love manifested to the Jewes apply them to your selves you believing Gentiles The promise which God made to Abraham the Apostle teacheth us to apply to our selves Rom. 4. 23 24. What soever things were written afore time were written for our learning c. Rom. 15. 4. When enemies arise against us let us call to mind the prayers and supplications which the faithfull Jewes made and how they put God in mind of his covenant and of his promises and of his ancient love Let us do so likewise and with like steadfastnesse of faith expect a blessing from him We have such grounds of faith as they had This also may be applyed to such judgements as God inflicted on them to move us to take heed of those sins for which these judgements were inflicted The Apostle setteth down a particular Catalogue of these and thus concludeth All these things happened unto them for ensamples and they are written for our admonition 1 Cor. 10. 6. c. §. 39. Of a covenant divine and humane THere being expresse mention made in this verse of a new covenant my purpose is to endeavour to set it forth at large and for that end distinctly to note 1. What a covenant in generall is 2. What kinds of covenant are mentioned in Scripture 3. What is the difference betwixt the old and new covenant Of the notation of the Hebrew and Greek words translated covenant See Chap. 7. v. 22. § 94. I. A covenant in generall intendeth an agreement An agreement is sometimes on one part only and setteth out an absolute promise Thus Gods promise of not destroying the earth any more with a flood is called his covenant Gen. 9. 9 11. In this respect a Testament is called a covenant See Chap. 7. v. 22. § 94. But for the most part a covenant is put for an agreement betwixt two if not two single persons only yet two sides Then it consisteth of two parts 1. A promise of one party 2. A restipulation or retribution by the other party In the latter sense a covenant is taken tropically or properly Tropically when by a synecdocke a part is put for the whole thus the promise is called a covenant Exod. 2. 24. or by a metonimy the seal or signe of the covenant is put for the covenant it self Gen. 17. 10. Properly a covenant is taken when with a promise there is a kind of retribution or restipulation of performing some duty Thus a covenant binds each to other as Deut. 26. 17 18. A covenant thus taken is either divine or humane Humane betwixt man and man Gen. 21. 27. Divine betwixt God and man This is twofold One is made by God with man The other by man with God In this man to obtain some speciall blessing from God binds himself to some speciall duty to God In this respect saith
considered as the place where the ordinances of 〈◊〉 service were performed And thus it sheweth that it is meet to have a fit place 〈◊〉 〈◊〉 publick exercising of divine servicâ—… Though the type be taken away yet 〈◊〉 eqâ—…ity thereof may remain As there was of old a Tabernacle and afterwards a 〈◊〉 for people to meet together for divine service So by way of resemblance 〈◊〉 common equity there may be such places as we call Churches for people to 〈◊〉 together therein and to observe evangelicall ordinances This seemes to be 〈◊〉 in this phrase when ye come together in the Church and again when ye come 〈◊〉 iâ—…to one place 1 Cor. 11. 18 20. 1. In such publick places people may have a moâ—…e free accesse together 2. A greater number may meet together 3. They may the more conveniently abide together 4. In such places they use to be least disturbed Thâ—…s is not to make men dote on buildings or to place religion on such and such 〈◊〉 or in such and such walls in these respects they would prove worldly 〈◊〉 〈◊〉 for conveniences And in regard of Christians meeting together and the 〈◊〉 ordinances which they there perform we may have such a mind to 〈◊〉 places as the Jewes had to the Tabernacle and Temple Psal. 84. 1. and 122. â—… So much was foretold Isa. 2. 3. By this epithite worldly added to this word Sanctuary he draweth the minds 〈◊〉 these Hebrews from doting too much on the Sanctuary and the ordinances thereoâ—… He did before give the just due to those ordinances in stiling them Ordinances of divine service But to keep people from excesse in esteeming of them too highly here he sheweth what in their substance they were As Gods ordinances they â—…ere highly to be esteemed in their season but as earthly and externall matters not to be doted on above their use and beyond their season Sanctuary is a word of high esteem but worldly is a matter of debasement §. 5. Of the resolution of and observations from Heb. 9. 1. Then verily the first covenant had also ordinances of divine service and a worldly Sanctuary IN this verse is declared the priviledge of the first covenant of grace Here observe 1. The inâ—…erence in the word then 2. The substance Whereof are two parts 1. The kind of priviledge 2. The place where it was manifested The kind of priviledge is manifested in two words 1. Ordinances 2. Divine service The place is set out 1. By the holinesse of it in this word Sanctuary 2. By the meannesse of it in this word worldly Doctrines I. The first covenant of grace had speciall priviledgâ—…s This is gathered from the generall sum of this verse and from the inference of it on that which went before II. Tâ—…e meaner covenant was in time before the greater The legall covenant was 〈◊〉 then the evangelicall yet it is stiled the first III. Gods people had speciall ordinances under the first covenant The mention of ordinances in this place intends as much IV. The ordinances of the first covenant were concerning divine service They are hâ—…re stiled Ordinances of divine service V. The place of Gods peoples meeting together for divine service was an holy place It is here called a Sanctuary VI. The holy place under the law was but a worldly place It is here so stiled §. 6. Of many types setting out many mysteries Heb. 9. 2. For there was a Tabernacle made the first wherein was the Candlestick and the Table and the shew-bread which is called the Sanctuary IN this verse the Apostle beginneth to exemplifie the two generall points which he had noted in the former verse namely the Sanctuary where ordinances of divine service were performed and then the ordinances them-selves The place is here in generall stiled a Tabernacle Of this word Tabernacle Sâ—…e Chap. 8. v. 2. § 5. Of it there were two speciall parts wherein ordinances of divine service were observed One was called the holy place which is here translated thâ—… Sanctuary The other was called the Holiest of all v. 3. Quest. Why doth he rather speak of the Tabernacle which was made in Moseâ—… time and continued only to Solomons time rather then of the Temple which was of the same fashion and made to the same use and far more glorious and lasting and might be the better remembred Answ. He speaks of legall rites which were made by Moses according to Gods appointment Chap. 8. v. 5. and in that respect it was more pertinâ—…nt to the Apostles purpose The former part of the Tabernacle is here stiled the first for they entered into that first Thorough it they entered into the other This first Tabernacle was an especiall type of Christs body as hath been shewed Chap. 8. v. 2. § 5. This and the other types following give proof that there are many distinct mysteries of religion whereof God would have his people to take notice This was one end of setting out divine mysteries in external and visible types that thereby people may take occasion to enquire after the meaning of them and so come in some measure to understand the mysteries contained under them 1. Hereby the manifold wisdome of God is more clearly discerned 2. Peoples understanding was much helped 3. Their faith was greatly strengthned 4. Their hope was exceedingly supported Hereby their folly is discovered who think that a generall knowledge is sufficient namely that there is a God that he is to be served but care not to enquire into the particular wayes and meanes of serving him acceptably and of trusting in him to salvation The severall types of the law were as severall mysteries of religion instead of them we now have Catechismes Common places Institutions Bodies of diviniâ—…y Principles Epitomes Compendiums Enchiridions and other like means of instructing the people distinctly in the severall mysteries of godlinesse It will be 〈◊〉 wisdome well to use them all §. 7. Of the Candlestick in the Tabernacle typifying the Church THree especiall types are here expresly set down to be in the first Tabernacle which was the holy place The first of them was the Candlestick This is distinctly described Exod. 25. 21 c. Wherein are declared 1. The matter of it 2. The parts of it 3. The appurtenances there about In generall the Candlestick was a type of the Church of Christ. The seven Churches to which Christ wrote are resâ—…mbled to seven Candlestickâ—… Rev. 1. 20. As a Candlestick holds out light so the Church is the pillar and ground of the truth 1 Tiâ—… 3. 15. in that it holdeth forth the truth I will not deny but that the Candlestick may typifie Christ as he is the head of the Church who holds his members together as the branches of the Candlestick are held together by the staffe or stem Betwixt these there is no contradiction for Christ may Synecdochically be put for the whole body head and members and so comprize the Church under
him as 1 Cor. 12. 12. and the Church may comprize under it the head also So as the Church excludes not Christ no more then the body excludes the head nor Christ excludes the body but is joyntly to be considered with his body The Church was typified by a Candlestick rather then by the light to shew that of it self it hath no light Light must be put into it or it cannot shine In this respect light must be sought of God Iohn 1. 9. and acknowledged to be from God Gal. 2. 20. and imployed to his glory Rom. 11. 36. As the Church in generall so the particular parts and members thereof are taught by this type to hold forth that light which they receive Phil. 2. 16 Every oâ—…e in his place must labour to shew â—…orth that light of knowledge or of any other 〈◊〉 that he hath received to enlighten direct and comfort others thereby There are two especiall wayes of holding forth light One by instructing others Another by walking as Children of light before others Thus may thus must Magistrates Ministers Parents Masters yea and private Christians shew themselves to be Candlesticks §. 8. Of gold the matter of the Candlestick typifying the purity and preciousnesse of the Church THe first particular noted about the Candlestick is the matter thereof which wa pure gold Exod. 25. 31. Gold of all mettall is the most pure and precious Pure in that it is freest from drosse and least subject to rust In this matter it sheweth that the Church is the purest society in the world It is the â—…oly Church for 1. Christ cleanseth it by his blood v. 14. 2. He sanctifieth â—…t by 〈◊〉 Spirit 1 Cor. 6. 11. 3. By his word he sanctifieth them also Ioh. 17. 17. Hereby tryall may be made of publick assemblies and private persons If publick assemblies have pure ordinances and services such as can abide the triall of the Lords touch-stone which is the word then they are true Churches In them we may safely abide To them we may draw others and we may stand for the maintenance of them to the uttermost In like â—…anner may particular persons be tryed Every man that hath this hopâ—… in hiâ—… 〈◊〉 himself even as Christ is pure 1 Joh. 3. 3. As Gold is a pure mettle so it is very precâ—…ous Ezra 8. 27. Isa. 13. 12. This typifieth that precious esteem which God hath of his Church In this respect it is stiled a peculiar treasure unto God above all people Exod. 19. 5. and the members of the Church are called Gods jewels Mal. 3. 17. They must needs be precious in Gods account because they are bought with the precious blood of his son 1 Pet. 1. 19. and decked with the precious graces of his Spirit Great is that incouragement which may be fetcht from hence against such scorns and reproaches as the world layeth upon the Church She is in scorn called forsaken and dâ—…solate but the Lord câ—…lleth her Hephei-bah that is my delight in her Isa. 62. 4 These are those righteous ones who are more excâ—…llent then their neighbours Prov. 12. 26. Lazarus a poor begger was in this respect more excellent then Dicâ—…s Angels attended Lazarus and carried his soul to heaven when he died Luk. 16. 22. But the devils attended Dives and carried his soul to hell On this ground it may well be said Comfort yee comfort ye the people of the Lord Isa. 40. 1. §. 9. Of the parts and ornaments of the Candlestick typifying the use and graces of the Church A Second particular concerning the typicall Candlestick respecteth the parts thereof These were partly for use partly for ornament The parts for use were the seven lamps Exod. 25. 37. There were six branches of the Candlestick in each whereof was a lamp and on the top of the shaft was the seventh These were to give light for into them the week and the oyle was put These typifie the manifold graces of Gods Spirit 1 Cor. 12. 8 c. The number of seven is a number of perfection Though the graces of Gods Spirit are in sundry particular respects different one from another yet in this main end they agree that they are all as lights The six branches were of use to hold out those lamps that they might give the better light They set forth those ministeriall functions which Christ hath sanctified to his Church for holding out the light of his word Ministers are needfull to cause the light of Gods word to shine forth the brighter This they do by reading expounding preaching and applying the word of God The parts of the Candlestick for ornament were Knops flowers c. Exod. 25. 41. By these Gods care was typified in beautifying and adorning his Church with excellent ordinances and priviledges and the members of his Church with singular and severall graces This teacheth us to behave our selves decently or comely 1 Cor. 14 40. and to follow the things which are honest just pure lovely and of good report Phil. 4. 8. The branches and bowls came out of the shaft of the Candlestick Exod. 25. 31 32. This typified that the functions and graces of the Church come from Christ He giveth gifts to men Eph. 4. 8 c. For men are not snfficient of themselves to think any thing as of themselves 2 Cor. 3. 5. This should stir us up to imploy and improve the places and gifts we have to the end for which they are given For an account will be taken Matth. 25. 19 c. As the branches were supported and held up by the shaft so Ministers and all Saints are supported and enabled to do what belongs unto them by Christ. He makes able Ministers of the New Testament 2 Cor. 3. 6. He worketh both to will and to do Phil. 2. 13. None therefore may arrogate any thing to themselves 1 Cor. 4. 6 7. All is to be ascribed to Christ 1 Tim. 1. 12. §. 10. Of the appurtenances of the Candlestick A Third particular about the Candlestick concerneth certain 〈◊〉 There is mention made of certain golden pipes which empty out of themselves oyle into the lamps Zach. 4. 12. The Prophet therein hath reference to the Candlestick in the Tabernacle So as this typified a continuall supply of grace to the Church Hereby we are taught to depend on Christ for supply from time to time only our care must be to use those means which are sanctified unto us as Aaron was to order the lamps upon the Candlestick before the Lord continually Lev. 24. 5. Among the appurtenances may be reckoned tongs and snuft-dishes all of pure Gold Exod. 25. 38. These typified that Ecclesiastical discipline and government which is grounded on Gods word and thereby comes to be pure and 〈◊〉 as Gold This is needful in the Church for preserving the pure light thereof They who have power in the Church ought to be conscionable in the preservation and use of these snuffers
Christ. It is called Christs reproach in sundry respects as 1. The union that is betwixt him and his Church The Church is that mysticall body whereof he is the head In this respect head and body are styled Christ 1 Cor. 12. 12. So as the reproach of the body or of any member thereof is the reproach of Christ himself 2. The sympathy which is betwixt Christ and every of his members He is sensible of that reproach which is cast upon any of them In this respect he said to Saul Why persecutest thou me Act. 9. 4. 3. The account which Christ hath of the reproaches of his Saints he doth account them as reproaches cast upon himself even as he did account the neglect of mercy to Saints a neglect of mercy to himself Matth. 25. 45. 4. His undertaking to revenge such reproaches and wrongs as are done to his members For he hath said Vengeance is mine I will repay Rom. 12. 19. 5. The cause of the reproach which is here meant and that is Christ himself a profession of his name a maintaining of his Gospel and holding close to his righteousness In this sense an Apostle calleth sufferings in such cases Christs sufferings 1 Pet. 4. 14. Act. 5. 41. 6. That resemblance that is betwixt the reproaches of Saints and Christ. There can scarce be laid a reproach upon a Saint which was not formerly laid upon Christ. See Chap. 12. v. 2. § 19 20 21. Many reproachfull acts were done unto him all his life long especially at the time of his death Whereof see Chap. 6. v. 6. § 42. This reference of reproach to Christ in this phrase His reproach is for limitation direction consolation and incitation 1. It affordeth a limitation in that it restraineth it to a distinct kinde of reproach which is Christs reproach It is not every kinde of reproach that can be counted a matter of glory wherein a man may rejoyce but Christs reproach I may in this case say of reproach as the Apostle doth of buffeting What glory is it if when ye be reproached for your faults ye shall take it patiently 1 Pâ—…t 2. 20. 2. It affordeth a direction in shewing how we ought to bear reproach even as Christ did for we are in this case to look unto Iesus who despised the shame Hereof see Chap. 12. v. 2. 3. It ministreth much comfort in that no other thing is done to us then what is done to our head before us Herewith doth Christ comfort his Disciples Matth. 10. 25. Iohn 15. 20. The comfort hence arising is the greater in that Christ our Head hath a fellow-feeling of our reproaches and accounts them as cast upon himself and answerably will recompense us and revenge our reproachers 4. What greater motive can we have to incite us willingly and contentedly to bear reproach then this that it is Christs reproach If honour if profit may be motives to incite us to a duty these motives are not wanting in this case What can be more honourable then to be as Christ was and if we be reproached with him here we shall enjoy with him hereafter a Crown of Glory What more honourable What more profitable I might hereupon further note the folly yea madnesse of such as reproach the Saints They think they have to do but with mean contemptible persons but it appears that they have to do even with the Lord Christ himself who can take â—…ore vengeance of them even in this world and after throw them into eternall perdition for it is Christs reproach §. 138. Of Believers having no continuing City here Verse 14. For here have we no continuing City but we seek one to come THis verse is added as a reason to enforce the former duty of going forth out of the Camp as is clear by this causall particle FOR. The reason is taken from the instability of the things of this world The reason is of great force to enforce a withdrawing of a mans heart from the world For what wise man will set his heart upon that which is uncertain and unstable The Adverb translated here is sometimes indefinitely used for a note of demonstration or admiration thus Here is the patience of the Saints here are they that keep the commandments of God Rev. 14. 12. It is also put for the time of doing a thing as Chap. 7. v. 8. § 51. and for place and this more strictly for the particular place where one is as for that place where Peter was when he said It is good for us to be here Matth. 17. 4. or more largely for the whole earth as here for it is opposed to heaven yet it may also be applied to the time of mens abode in this world A City is here put for that which is firm and stable for a City consisteth of houses which are built upon their foundations and useth to be fenced about with strong wals Thus it is opposed to a Camp which consisteth of tents which are movable That the word City is here so used is evident by this epithete continuing added to it This here implieth a present stability and an everlastingnesse therein thus our substance in heaven is called an enduring or continuing substance that is everlasting Heb. 10. 34. for such an one is the City to come which we seek The negative particle NO sheweth that there is no such City to be found here in this world In this world there is no firm and stable estate The wise man hath largely proved this in Ecclesiastes and experience of all ages hath evidenced as much How are States that seemed to be most stable clean ruined This is lively set forth in that Image which was shewed to Nebuchadnezzar in a dream Dan. 2. 31. Where is Nineveh where Babylon where Ierusalem These were strong and stately Cities in their time Soon are the things of this world removed from men witnesse Iobs case Iob 1. 14 c. and soon may men be taken from the things of this world witnesse his case whom Christ styled fool Luke 12. 20. This by the Divine providence is so ordered on these and other like grounds 1. To put a difference betwixt the things of this world and of the world to come By a like evidence doth this Apostle put a difference betwixt Christ and creatures Chap. 1. v. 11. § 139. 2. To wean us from this world and the things thereof This motive doth the Wise man use to draw mens mindes from riches Pro. 23. 5. 3. To make us the more to enquire after the things that are durable This the Apostle here exemplifieth in these words following but we seek one to come The manner of expressing this point under this Verb have further sheweth that we are in this world as pilgrims out of our Country We have here no sure dwelling place The Patriarchs of old acknowledged themselves to be strangers and pilgrims on the earth and answerably
be referred their restraining of things hurtfull by nature from doing hurt Dan. 6. 22. Obj. How may these extraordinary instances be ordinarily applied Answ. 1. Extraordinary instances do shew what Angels are able and ready to do at the pleasure of the Lord. 2. They shew what God will put them to as he seeth cause So as on these grounds we may expect the like if God see it good 3. These extraordinary instances are as pertinent to our purpose as that reason which the Apostle useth Heb. 13. 2. to presse the duty of hospitality namely their receiving of Angels unawares 4. These are visible and sensible demonstrations of their invisible and insensible care over us 5. The argument follows from the greater to the lesse For if Angels did such extraordinary matters for Saints much more may we expect ordinary matters Such an argument is pressed Iam. 5. 17. to quicken us up to pray §. 99. Of Angels Functions over mens souls in this life IN regard of mens souls in this life Angels are 1. As Prophets or Teachers to instruct them Dan. 8. 16 17. 9. 22. Luk. 1. 15 14 15 34 35. Act. 1. 11. 2. As Consolators to comfort them in their fears and perplexities Gen. 21. 17. Isa. 6. 6 7. 3. As Coadjutors to stand with them against Satan Iude v. 9. Zee 3. 1. 4. As fellow-members to rejoyce at the conversion of sinners Luk. 15. 10. 5. As Tutors to punish them for their offences that so they might be rowsed out of their sins and brought to repentance 2 Sam. 24. 16. §. 100. Of Angels Functions to Saints in the life to come IN regard of Saints after this life Angels are 1. As Watchers to attend the separation of body and soul and instantly to take their souls and carry them to heaven Luk. 16. 22. 2. As Keepers at the last day to gather all the Elect together Mat. 24. 31. 3. As Fanners or Fishers to separate the evil from the good Mat. 13. 49. 4. As Companions in heaven to joyn with Saints in praising God Rev. 7. 9 10 11. The fore-mentioned distinct Functions of Angels do leade us on further to consider the benefits which we reap by them §. 101. Of the benefits which Saints receive by the Ministry of Angels THe Benefits which we receive by the Ministry of Angels concern the good of our bodies or of our souls and that in this life and in the life to come They may all be reduced to these heads 1. An exceeding high honour to have such attendants For they are ministring spirits for us v. 14. It was counted the highest honour that could be done to him whom the King delighted to honour that one of his noble Princes should wait upon him But all the noble Princes of God attend on Saints Well weigh their forementioned properties § 87. and this honour will conspicuously appear to be the greater Surely this is an undoubted evidence that Saints are the Spouse of Christ Members of his body and adopted to be Gods children and heirs of his kingdom These are the true and proper grounds of this high honour Mortall Kings use so to honour their Spouses and Children Adam in his Innocency had not such honour 2. Protection from dangers For the Angel of the Lord encampeth round about them that fear him and delivereth them Psa. 34. 7. And God hath given them a charge to keep his Saints in all their waies c. Psa. 91. 11 12. There are many many dangers from which we are time after time protected by Angels though we do not visibly see it That which the Scripture revealeth we may as safely and ought as confidently believe as if visibly we saw it The benefit of this protection is the greater in that it is against spirituall enemies and spirituall assaults Eph. 6. 12. This is a great amplification of the benefit For good Angels are more in number then devils and stronger in power They are more prudent then devils are subtle They are more speedy in coming to our succour then devils are or can be in coming to annoy us They are more fervent and zealous for our good then devils are or can be fierce and malicious to our hurt They do more carefully and constantly watch for our safety then devils do or can do for our destruction though like roaring Lions they walk about seeking whom they may devour In regard of these Angelical Protectors we may say as Elisha did 2 King 6. 16. They that be with us are more then they that are against us yea though all the wicked of the world and all the fiends of hell be against us 3. Supply of all our wants They can do it They are willing and ready to doe it yea they do indeed actually do it though we do not sensibly discern it Abrahams servant saw not the Angell which went before him and prospered his journey yet an Angel did so Gen. 24. 7. Angels invisibly do many good offices for us As devils do oft work in us doubting and despair so the good Angels do oft put life and spirit into us whereby we are comforted and established An Angel strengthned Christ in the extremity of his agony Luk. 22. 43. The like they do to the members of Christ They are sent forth to minister for them ver 4. Surely their Ministry extendeth to such things as are needful for Saints and useful unto them §. 102. Of the resolution of the seventh verse Verse 7. And of the Angels he saith Who maketh his Angels Spirits and his Ministers a flame of fire IN this verse is laid down the second Argument whereby the Apostle proveth Angels to be inferiour to Christ and thereupon Christ to be more excellent then Angels The Argument may be thus framed They who are made Spirits and Ministers are inferiour to him that made him so But Angels are made Spirits and Ministers by Christ. Therefore Angels are inferiour to Christ. That Angels are so made is in expresse terms set down That Christ made them so is implied in this phrase Who maketh For it hath reference to the last clause of the second verse The summe of this verse is a description of Angels Two Points are observable therein 1. The connexion of this verse with the former in this phrase And of the Angels he saith 2. The description it self This consists of two parts The first sets down the nature of Angels Spirits The second their Office Ministers Both those are amplified 1. By their principall efficient the Sonne of God Who made them 2. By their quality in this Metaphor a flame of fire §. 103. Of the Observations arising out of the seventh Verse I. GOD hath made known what is to be known of Angels This he hath made known in his Word For thereunto the Apostle referres us in this phrase And of the Angels he saith Even he that made known in his Word what is to be known of his Sonne
subdued Christ hath no occasion of using authority over them There is no fear of their rising against him 4. As for this phrase The Sonne also himself shall be subject It is to be taken in regard of his humane nature and office of mediation in which respect he is subject to the Father If hereupon it be objected that in these respects Christ was alwaies subject to the Father I answer That the excellency of his Deity being till then as it were clouded under the vale of his flesh and of his Office it did not so conspicuously fully and perfectly appear as at the end of the world it shall This subjection then is to be taken comparatively in reference to that infinite difference which then shall be manifested betwixt the divine and humane nature of God When the Sonne of God assumed humane nature to the unity of his divine nature the Word was made flesh Joh. 1. 14. and God was manifested in the flesh 1 Tim. 4. 16. Now though it pleased the deity to make it self in a manner visible in that flesh Ioh. 14. 9 yet was the flesh as a veil obscuring the surpassing brightnesse of the Deity And although by divine words and works uttered and done in this flesh by enduring that heavy burthen which was laid on it for our sinnes by the resurrection of it from the dead by the ascention of it into heaven and by the high exaltation of it at the right hand of God the Deity did by degrees more and more brightly and clearly shew it self forth yet still the flesh remained as a veil and a cloud But when the enemies of all sorts shall be subdued then will the Deity of the Son so brightly and conspicuously shew it self as the humanity shall be no veil unto it but rather it shall appear to be infinitely inferiour to it and in this respect subject unto it so as the humane nature of Christ shall not lose any dignity which it had before but the divine nature shall more clearly manifest it self in it self and as we speak in its own likenesse The subjection therefore of the Son is to be taken of the clear manifestation of the excellency of the Deity not of any diminution of the dignity of the humanity 5. The subjection before-mentioned may be understood of the body of Christ and Christ because he is the head of that body be said to be subject For this subjection to the Father is set down as a high degree of honour and happinesse To what higher degree can any creature attain unto then to be Gods Subject Now because the whole body of Christ shall not be fully brought into the protection and tuition of the Father before that day therefore by a kinde of excellency the Son in regard of his mysticall body is said then to be subject 6. All may be taken of Christs Kingdom of Intercession and grace whereof the Church so long as it was militant had need but not of his Kingdom of glory in which his Church shall ever triumph §. 110. Of the necessity of Christs continuall sitting upon his Throne THere is an absolute necessity that Christs Throne should be for ever and ever because there never was nor can be any worthy meet or able to succeed Christ in the Throne and to go forward with that work which he had begun Wherefore that his good beginning might not prove vain it was necessary that he should have an everlasting Kingdom Among men a good supply may be made and one man may go on with that good work which another hath begun and perfect the same David made great preparation for the Temple 1 Chron. 22 2. c. 28. 11. c. but his Sonne Solomon perfited the Temple after the death of his Father 2 Chr. 5. 1. But there is one only true nasurall Sonne of God one Mediator between God and Man So as there can be none like to him to succeed him on the Throne Besides Christ ever liveth and therefore needeth no Successor But all men are mortall and are not suffered to continue by reason of death This reason the Apostle rendreth of the difference betwixt the Priesthood of men which was changeable and the unchangeable Priesthood of Christ Heb. 7. 23 24. This everlastingnesse of Christs Kingdom doth much commend the same and sheweth it to be farre more excellent then all the Kingdomes of men and that it shall stand when all others are brought to nought Christ shall be the Conquerour over all In this respect he is to be feared above all and to be trusted unto more then all Dan. 6. 26. 7. 14. 1 Tim. 4. 10. §. 111. Of Christs Scepter THere is another Sign here used to set out Christs Kingdom that is a Scepter Indeed the Greek word used by the Apostle signifieth a wand or stick or staffe It is by the Septuagint oft used as here for a Scepter So the Hebrew word is indefinitely put for a staff or a stick but more especially for a Scepter as Gen. 49. 10. Numb 24. 17. In the Book of Ester there is oft used a compound Hebrew word which signifieth such instrument as Kings use to sway which is properly a Scepter This is so proper to a King as he is called a Scepter-holder or Scepter-bearer Amos 1. 5 8. As a Throne and a Crown so a Scepter are all Ensignes proper to a King and that to set out his Majesty and Authority Therefore when a King was chosen and inaugurated and annointed they were wont to put a Scepter into his hand A King by swaying his Scepter this way or that way manifesteth his minde When he inviteth any to come to him or would have silence made or vouchsafe grace and favour to any or declare his dislike of a thing and displeasure he doth it by the motion of his Scepter so as his minde may be discerned thereby When Ahasuerus would give an evidence of his favour to Esther he held out his Scepter to her Esth. 5. 2. 8. 4. Because a Scepter is proper to a King by a Metonomy it is oft put for a Kingdom or Royall dignity as Gen. 49. 10. Numb 24. 17. And the destruction of a King and Kingdom is set out by breaking a Scepter Isa. 14. 5 Zec. 10. 11. That a Royall Scepter is here meant is evident by the word Kingdom annexed to it The Scepter of thy Kingdom And that by this Scepter the government of a Kingdom is here meant is manifest by the Epithete of righteousnesse added thereto a Scepter of righteousnesse that is a righteous government of a Kingdom In this respect a King is said to have a Scepter to rule Eze. 19. 14. There are two things whereby the Apostle commendeth the foresaid Scepter One is the dignity of it The other is the equity of it The dignity is the greatest that can be implied in this word Kingdom A Scepter of a Kingdom is a
and which is daily digged and ploughed up may have some of the strength thereof exhausted yet in the main body and innermost part of it it still remaineth the same and so shall do to the end of the world See § 139. Yet in that aâ—… length they shall be changed they may be said to perish In this sense it is said that heaven and earth shall passe away Mar. 13. 31. Thus one way or other all creatures perish Livelesse and senselesse creatures in the earth and water vegetable plants fish Fowls Beasts and other creatures that have sense together with the bodies of men perish by little and little The heavens with their hosts and the substance of the earth shall on a sudden be changed Devils are in their quality altered from that they were at first made So also souls of men Gods Angels are in their nature alterable There is a possibility for the third which is the invisible and highest heaven to be destroyed if it seemed good to the supreme Soveraign so to deal with it In these respects all creatures may be said to perish §. 138. Of the manner of setting out Christs Immutability BOth the Psalmist and the Apostle turn from the creatures to the Creator the Lord Christ and by continuing the Apostrophe whereof See § 106. 127. direct their speech to him saying Thou remainest This they do by way of opposition as this particle BUT sheweth intimating thereby that Christ in that which is here truly spoken of him excelleth all creatures See § 141. This is further manifest by the expresse mention of the Pronoun THOU The Verb whereby the constancy and immutability of Christ is set down in Hebrew signifieth an unmoveable standing or abiding It is applied to Idols fast fixed so as they cannot be removed Isa. 46. 7. to a Mountain Psa. 30. 7. and to the word and counsell of God Psa. 33. 9 11. fitly therefore is it here used to set out Christs stability The Greek word is a compound word and the composition addes much emphasis The simple Verb implieth a steady standing or abiding but the compound a permanent or unalterable remaining to be so or so They who observed a constant abiding of creatures in that frame wherein at first God made them thus expresse it They continue or remain as they were 2 Pet. 3. 4. Though the Hebrew and Greek words in their signification do fitly answer each other yet there is some difference in their tenses The Hebrew is of the future tense shalt remain The Greek is of the present tense or remaineth But this difference may easily be reconciled For 1. It is usuall with the Hebrews to change Tenses especially the perfect present and future tenses as Exod. 15. 1. Then sang Moses Hebrew Moses shall sing So Isa. 3. 16. 2. The difference betwixt the present and future Tenses of the fifth Conjugation in Greek is only in the accent so as the accent being altered the Greek may be of the same tense that the Hebrew is 3. Either Tense makes to the Point in hund The present tense Thou remainest implieth a continuance in that which Christ was before The future Thou shalt remain implieth also as much Either of them being taken as in this testimony they are in opposition to things that perish do demostrate an unchangeable constancy in Christ. Hereof See more § 112. §. 139. Of Creatures waxing old TO make that Point of the mutability of creatures more clear two resemblances are used One taken from the waxing old of a garment the other from the folding up of a vesture This particle ALL is added to shew the extent of that relative THEY in the beginning of this verse Of this extent See § 136. The resemblance of waxing old is taken from such things as by continuance do use to waste The Hebrew is attributed to an old person Gen. 18. 12. To bones Psa. 32. 3. to flesh and skin wasted Lam. 3. 4. To mans form or beauty Psa. 49. 14. To garments shoes sacks and bottles Iosh. 9. 4 5 13. To a vintage Isa. 32. 10. The Greek word is applied to money-bagges Luk. 12. 33. and to the Covenant vailed over with Legall rites Heb. 8. 13. A Noun coming from the same root is attributed to garments and bottles Mat. 9. 16 17. and to leaven 1 Cor. 5. 8. All the fore-mentioned Instances by experience are known to consume by degrees So do all things here below As for the Heavens they may be said to wax old as doth a garment in that they are appointed to an end to an end I say of what they are now 2 Pet. 3. 10. The longer therefore they have continued the nearer they approach to that end as a garment the longer it is worn the nearer it is to its end The comparison betwixt heavens and garments is to be taken not simply of the manner of their coming to an end by decaying and wasting more and more but indefinitely in regard of the end it self namely that they shall have an end The other comparison ver 12. is added to give further light to the point in hand It is joyned with a copulative AND And as a vesture c. These two words garment vesture in generall intend one and the same thing The former garment both in Hebrew and Greek signifieth any thing that one useth to put upon his body So doth also the latter vesture It is put for a covering over a womans head 1 Cor. 11. 15. In reference to this latter it is said Thou shalt fold them up The Greek word here used is not elsewhere in the New Testament 1. Some take it for such a folding up of a large broad vesture as bringeth it into a very small compasse and maketh it appear very little in comparison of that which it seemed to be before So the heavens which are now spread over the whole world shall be brought to little or nothing It is said that The Heavens shull be rolled together as a Scrole Isa. 34. 4. A Scrole was a fair piece of paper or parchment or rather many pieces stitched and pasted one to another wherein such things as use now to be printed were written and then rolled up as Inventories of wils are and being rolled up they were compacted in a small volume and nothing therein written could be discerned Mention is made of such scroles or rolls Ezra 6. 1 2. Isa. 8. 1. Ier. 36. 2. Ezek. 2. 9. 2. Others take the word for turning a thing as when a garment is some while worn on the one side the other side is turned To this they apply these words We look for new Heavens and a new earth 2 Pet. 3. 13. New not in the substance but in the quality thereof more glorious then before Thus this phrase of rolling up or turning the heavens doth not intend an utter abolition but a clear
the God-head into flesh but by taking of the manhood into God so as he remained in his divine nature when he was incarnate the very same that he was before without any addition diminution or alteration Of other Objections answered See Chap. 6. v. 17. § 136. §. 143. Of Christs everlastingnesse THE last phrase whereby Christs immutability is set out is this Thy years shall not fail Years are not properly applied to the Lord For eternity admits no distinction of times as things temporary do 2 Pet. 3. 8. The holy Ghost doth herein speak of the Lord as we mortall creatures use to speak one of another for the continuance of temporary things which have a beginning and shall have an end are distinguished by howrs daies weeks moneths and years The longest ordinary distinction of times is a year That continuance which exceedeth that date useth to be set forth by multiplying years as two years ten years an hundred years a thousand years and so forward The fewer of these distinctions that any passe over the shorter their continuance is The more they passe over the longer is their continuance If still they continue year after year and that without date or end so as still their years are continued and cease not they are counted everlasting their years fail not In this respect that we might the better discern the continuance of the Lord years are attributed to him as Iob 10. 5. Are thy years as the daies of man Are they so short or have they an end as mans daies Can the number of his years be searched out Job 36. 26. They are without number and cannot be found out His years are throughout all generations Psa. 102. 24. They ever continue In this respect the Psalmist saith to the Lord From everlasting to everlasting thou art God Psal. 90. 2. Fitly therefore is this phrase shall not fail added to the years which are spoken of the Lord. The Hebrew word Psa. 102. 27. is diversly taken 1. Is signifies the perfecting of a thing as when the bud of a flower is grown to the maturity thereof it is said to be perfect Isa. 18. 5. The perfection of Gods Law is set out by an Adjective derived from this root Psa. 19. 7. 2. The finishing of a thing and that in a fair manner is expressed by this word thus the work of Solomons pillars are said to be finished 1 King 7. 22. 3. Consuming and destroying a thing is declared by the same word thus the rebellious people in the wildernesse are said to be consumed in that they were destroyed Deut. 26. It is in this testimony used in the middle sense for ending and finishing a thing and being negatively used it implieth that the years of the Lord shall never be finished nor have any end Thus they shew him to be everlasting He shall for ever continue as he is The Greek word here used by the Apostle intendeth as much as the Hebrew doth It is applied to the expiring of a mans life Luk. 16. 9. when you fail that is when you cease to be in this world when you depart or die Christ expresseth the perseverance of faith by such a negative phrase as is in this Text thus that thy faith fail not Luk. 22. 32. §. 144. Of Christs everlasting continuance as he is Mediator AS by way of resemblance this description of everlastingnesse Thy years shall not fail may be applied to the deity of Christ so most properly to his humane nature to his Mediatorship as he was God-man To all his offices to the merit virtue and efficacy of all that he did and endured for mans redemption to his mysticall body and to the gifts and graces which he bestoweth on his members 1. In regard of his humane nature his years shall not fail in that being raised from the dead he dieth no more Rom. 6. 9. He continueth ever He ever-liveth Heb. 7. 24 25. 2. As Mediatour he is said to live ever to make intercession for us Heb. 7. 25. 3. As King he shall reign for ever and there shall be no end of his Kingdom Luk. 1. 33. 4. He is a Priest for ever Psa. 110. 4. 5. In respect to his Propheticall Office he is stiled an everlasting light to instruct and direct his people Isa. 60. 19 20. 6. In regard of the merit and vertue of what he did and suffered He is the same for ever Heb. 13. 8. 7. His gifts are without repentance Rom. 11. 29. They are such as he never repenteth the giving of them and thereupon he never takes them away As for such Apostates as have clean put them away they never had any true sound sanctifying saving grace 1 Ioh. 2. 19. 8. That body whereof he is the head must also continue for ever If the years of the head shall not fail can the years of the body fail On this ground it is that the gates of hell shall not prevail against the Church Mat. 16. 18. §. 145. Of the uses of Christs Immutability THE eternall and everlasting Immutability of Christ our Redeemer and Saviour is many waies of singular use 1. It demonstrateth Christ to be true God Mal. 3. 6. 2. It distinguisheth him from all creatures as here in this Text from Idols especially Isa. 41. 4. 44. 6. 3. It strengthneth our faith in all his divine properties promises and former works Psa. 44. 1 2. 90. 1 2. Gen. 32. 10 11 12. Heb. 13. 5 6. 4. It instructeth us in an especiall use of Gods former dealings with men which is in like good courses to expect like blessings and in like evil courses to expect like judgements For the Lord is ever the same and ever of the same minde what in former times was right in his eyes and acceptable unto him is so still Rom. 4. 23 24. What formerly offended him and provoked his wrath still so doth 1 Cor. 10. 5 6. c. 5. It assureth us of his continuall and perpetuall care of his Church Mat. 28. 20. yea and of the Churches perpetual continuance Mat. 16. 18. 6. It encourageth us against all attempts of enemies present and to come Psa. 110. 1. Rev. 2. 10. 7. It teacheth us to do what in us lieth for perpetuating his praise and for this end both to set forth his praise our selves all our daies Psal. 104. 33. and also to teach our posterity so to do Psa. 78. 5 6. 8. It directeth us how to be like to Christ namely in constancy and unchangeablenesse in our lawfull promises oaths vows and covenants Neh. 5. 12 13. Psalm 15. 4. Eccl. 5. 4. Ier. 34. 10 18. and in our warrantable enterprises 1 Cor. 15. 58. 9. It admonisheth us to submit our selves to the Lords ordering Providence all our strivings against the same cannot alter this purpose 1 Sam. 3. 18. 10. It establisheth such as have evidence of their election and calling against all Satans assaults and fears arising from our
himself to sit at Gods right hand but Iehovah that said to him Sit on my right hand glorified him herein God hath highly exalted him and given him a Name which is above every Name God was pleased thus highly to exalt his Sonne in sundry respects 1. In regard of that entire love which as a Father he did bear to a Sonne Ioh. 3. 35. 5. 20. 2. In regard of the low degree of Christs humiliation Philip. 2. 8 9. Ephes. 4. 9 10. 3. In regard of that charge which Christ undertook to provide for his Church and to protect it Hereunto is he the better enabled by that high advancement Mat. 28. 18 19 20. Ioh. 17. 2. 4. In regard of the Saints who are Christs members that they might with stronger confidence depend on him Psa. 80. 17 18. 2 Tim. 1. 12. 5. In regard of his enemies that he might be the greater terrour unto them and be more able to subdue them Psa. 110. 2. §. 150. Of Christs continuance at Gods right hand TO the greatnesse of Christs dignity is added his continuance therein which is until one principall end of his high advancement shall be accomplished which is the subduing of all his enemies This word until though it point at a time how long Christ shall retain his dignity yet it setteth not down a date thereof or a period thereto For it hath not alwaies reference to the future time as excluding it but to that whole space of time that is to passe to the accomplishing of the thing mentioned including in it all that space of time and that because the question is concerning it alone as where Christ saith Till heaven and earth passe one jot or one tittle shall in no wise passe from the Law Mat. 5. 18. his meaning is not that the Law shall passe when heaven and earth passe away but that so long as the world continueth the Law shall remain to be the rule of righteousnesse This word until oft implieth rather a deniall of a determination then an affirmation thereof as 2 Sam. 6. 23. where it is said that Michal had no childe until the day of her death None will imagine that after her death she had any but because the question of having a childe must be about the time of her life this phrase Until the day of her death is used In the same sense a like phrase of the Virgin Maries bringing forth the Lord Jesus is used Mat. 1. 25. Joseph knew her not till she had brought forth her first born Sonne that is he never knew her Thus is this word until here to be taken Sit on my right hand until I make thiâ—…e enemies my footstool Sit till then and ever after that So as here is implied an everlasting continuance of Christs dignity If until all his enemies be subdued then for ever For what shall hinder it when there be no enemies Will his Subjects hinder it Will his members that are advanced with him hinder it Will good Angels whose Ministry is made the more glorious thereby hinder it Will his Father whose love and respect to him is unchangeable and everlasting hinder it Obj. Subduing of enemies is here set down as the end of Christs sitting at Gods right hand when that end is accomplished there will be no need of his sitting there Answ. Though subduing of enemies be one end yet it is not the only end Sundry other ends have have been noted before § 149. It will be requisite that Christ having to the full accomplished all things that were to be done or endured for mans full redemption and eternal salvation should for ever retain that dignity whereunto he was advanced after he had accomplished all To depart from any part of his dignity at any time would be some impeachment of his glory Object 2. It is expresly said that when the end cometh the Sonne shall deliver up the Kingdom to God the Father And when all things shall be subdued unto him then shall the Sonne also himself be subject c. 1 Cor. 15. 24 28. The Answer to these words is set down before § 109. §. 151. Of Christs Enemies THE time of Christs sitting at Gods right hand being thus expressed Until I make thine enemies thy footstool plainly declareth that Christ hath enemies and shall have enemies so long as this world continueth These enemies are not only such as directly oppose Christ himself as the Scribes and Pharisees Priests and Rulers among the Jews who at length brought him to that shamefull death upon the Crosse Act. 2. 23. or as Saul who afore his taking up into heaven thought with himself that he ought to do many things contrary to the Name of Iesus Act. 26. 9. and Iulian who with his breath breathed out this scornfull Title against Christ O Galilean thou hast overcome but also such as revile wrong oppresse or any way persecute the Church of Christ or any of the members of his body It was in relation unto them that Christ said to Saul when he breathed out threatning and slaughter against the Disciples of the Lord Saul Saul why persecutest thou me Act. 9. 1 4. for beleevers are so united unto Christ as members unto an head Ephes. 1. 22 23. and thereupon it is that he that toucheth them toucheth the apple of his eye Zech. 2. 8. That we may the better discern who and what these enemies are I will endeavour to rank them out as it were in battle array In a well set army there is a Generall and under him Colonels Captains Lieutenants Majors Corporals Ancients Trumpeters Drummers Scouts and of Souldiers there useth to be a Van-guard man Battalio Reer right and left Wings and Ambushments The Generall is that great Dragon and old Serpent which is called the devil and Satan Rev. 12. 9. Colonels Captains and other Commanders and Officers who whet on and embolden all such as take part with Satan are all sorts of infernall spirits and fiends of hell The Van is made up of Athiests Idolaters Persecutors and other like open and impudent enemies of the Church The Battalia consists of all manner of prophane and licentious persons In the right wing are all the lusts of the flesh in the left all the honours and pleasures of the world In the Reer follow sinne death grave and hell it self with such like mortall enemies and their deadly instruments In ambushment lie hypocrites false brethren corrupt teachers and treacherous Politicians There being such enemies it much concerns us to be very watchful against them and to take heed of security And we ought to be strong in the Lord and in the power of his might Eph. 6. 10. Yea we ought alwaies to be prepared and stand armed with the whole armour of God Eph. 6. 13. c. Obj. Christ on his Crosse having spoiled Principalities and Powers made a shew of them openly triumphing over them in it Col. 2. 14 15. And when he ascended
hath the supream and absolute power to confer jurisdiction upon any or to withhold it from any and that is God For this relative HE hath reference to him that is mentioned in the verse immediatly going before thus God bearing witness The argument may be thus framed He to whom God hath put in subjection the world to come is more excellent then they to whom he hath not put it in subjection But God hath put the world to come in subjection to Christ and not to Angels Therefore Christ is more excellent then Angels The later part of the assumption is in this verse The former part in the verses following §. 41. Of the world to come THe word translated world properly signifieth a place inhabited For it is derived from a Nown that signifieth an house or habitation and from a Verb that signifieth to dwell or inhabit it is another word then that which was used chap. 1. v. 2. and translated worlds For that word hath reference to the time wherein all things were made and continue See chap. 1. § 18. but this hath reference to the place wherein men dwel It is the same word that is used chap. 1. § 66. But it is here used in another sense There it was put for the earth but here it is metonymically put for inhabitants not in earth only but in heaven also And in reference to earth by a Synecdoche the better part of inhabitants thereon are meant namely Saints Psal. 37. 11. Matth. 5. 5. In this sense another word translated world is also used 2 Cor. 5. 19. The world then in this place is put for the Church which compriseth under it the whole number of Gods Elect called or to be called In this sense it is also called the Kingdom of God Matth. 6. 33. The Kingdom of his Son Col. 1. 13. The Kingdom of heaven Matth. 3. 3. That this word world is in this place so used is evident by this epethete to come added thereto For this world is to be considered either in the inchoation and progress thereof or in the consummation and perfection of it In the former respect it is stiled the world to come in reference to the Saints that lived before Christ was exhibited in the flesh and longed to see this world Matth. 13. 17. Iohn 8. 56. 1 Pet. 1. 10 11. Thus Iohn the Baptist after he was born and exercised his ministry is said to be Elias to come Matth. 11. 14. in reference to a former Prophesie Mal. 4. 5. In the â—…atter respect this world is said to come in reference to such Saints as have grace begun in them but cannot have it perfected till this life be ended So as in regard of the perfection both of particular members and also of the whole mysticall body this world even now since Christ exhibited is truly said to come Thus is this title to come oft used as Matth. 12. 32. Eph. 1. 21. In like respects all things under the Gospel are said to become new 2 Cor. 5. 17. §. 42. Of appropriating the world to come to the later times COnsidering that the Saints who lived before Christ was exhibited were members of the true Church and mysticall body of Christ this Question may be moved How in reference to them the world is said to come Answ. Many things in case of difference betwixt the time of the Law and Gospel are to be taken comparatively and that as in other cases so in this particular 1. Christ under the Law was in so many types and shadows typified out unto Saints then living as they could not so fully and clearly discern him as now we do 2. Their faith in the Messiah was grounded on promises of him to come but our faith is setled on Christ actually exhibited He is now in his humane nature really setled on his throne and in that respect this world that was then to come is more fully made subject to him 3. In regard of the number of those that under the Gospel are made subject to Christ the Christian Church may be counted a world and that in comparison of the number of those that were under the Law For they made but a small Nation §. 43. Of being put in Subjection THis phrase put in subjection is the interpretation of one Greek word but a compound one which properly signifieth to put under The simple Verb signifieth to appoint place or set in order It is used to set out Gods ordaining persons to life as many as were ordained to eternall life beleeved Acts 13. 48. and mens determining matters Acts 15. 2. and appointing place and times Matth. 28. 16. Acts 28. 23. The Preposition with which the word is compound signifieth under Answerably it is translated put under We see not yet all things put under him v. 8. Now they who are by him that hath authority put under another are brought to be in subjection to him It is therefore in this sense applied to subjects and servants 1 Pet. 2. 13 18. To wives 1 Pet. 3. 1. To children Luke 2. 51. To the Church Eph. 5. 24. It here importeth two things 1. Soveraignty and authority on Gods part who is here said to put under This is exemplified v. 8. Thus may such as are most unwilling to be brought under be put in subjection as the devils themselves Luke 10. 17 20. 2. Duty on the Churches part in a willing submitting of it self to Christ. In this respect wives are charged to submit themselves to their own husbands as the Church is subject unto Christ Eph. 5. 22 24. In both these respects are the good Angels subject unto Christ 1 Pet. 3. 23. â—… §. 44. Of the subjection denied to Angels THis honour to have the Church put into subjection to them is expresly denied to Angels so saith this Text He hath not put in subjection unto Angels the world to come That honour which God the most high supream Soveraign over all vouchsafeth not to a creature is denied to him he hath no right to it Were it meet that he should have it the wise God would bestow it on him Angels are of creatures the most Excellent Of the Excellency of Angels See chap. 1. § 40 85. yet this world to come consisting of such inhabitants as are mystically so united to Christ as they make one Body with him which Body is called Christ 1 Cor. 12. 12. are too excellent to be put in subjection to any but Christ who is the true and only Head of the Church Though Angels be more excellent then any children of men singly and simply considered in themselves yet children of men as they are united to Christ and make one Body with him are farre more excellent then all the Angels It is therefore very incongruous that they who are the more excellent should be put in subjection to those who are less excellent yea to those who are appointed
remains therefore that the man here spoken of is more then man even the man Iesus Christ who is God-man Yet I will not deny but that the whole mysticall body of Iesus Christ may be here included namely all that by faith are united unto Christ for all they together with their head have this title Christ given unto them 1 Cor. 12. 12. In this respect the dignities belonging unto Christ as the head of that body appertain also to the body of Christ. Hence it is that all things are said to be theirs because they are Christs 1 Cor. 3. 22 23. and they are said to be quickened together with Christ and raised up together and made to sit together in heavenly places in Christ Iesus Ephes. 2. 5 6. They are also heirs of God and joint-heirs with Christ Rom. 8. 17. §. 54. Of these Titles Man Sonne of Man THe Person here spoken of is set forth by two Titles Man Sonne of Man The first of these Titles in Hebrew signifieth a mortal miserable man It cometh from a verb that importeth a desperate case It is oft translated desperate as desperate sorrow Isa. 17. 11. and incurable sorrow Ier. 30. 15. This word is used where the Psalmist saith Put them in fear O Lord that the Nations may know themselves to be but Men Psal. 9. 20. that is weak mortall miserable Of this title Man in another sense See my Sermon on 2 Chron. 8. 9. Of the Dignity of Chivalry § 3. The other Title Sonne of Man is added as a diminution For Man in the second place is Adam Adam was the proper name given to the first man the father of us all and that by reason of the red earth out of which he was made Gen. 2. 7. After mans fall it became a common name to all his posterity by reason of that mortality which seized on them all whereby they came to return to that out of which they were made according to this doom Dust thou art and to dust shalt thou return Gen. 3. 19. Thus this title Adam sets out the common frail condition of mankinde So doth the Greek word here used according to the notation of it It signifieth one that looks upward Being succourlesse in himself he looks up for help elswhere as 2 Chron. 20. 12. In this respect Bildad stileth him a worm Job 25. 6. This word Sonne annexed unto man Sonne of man adds a further diminution and implieth somewhat lesse than a mean man This particle SONNE prefixed Sonne of man doth further shew that he was born of man and that he did not as some Hereticks have imagined bring his body from heaven See more of this title in my Treatise of the sinne against the holy Ghost § 11. The meannesse of Christs estate here in this world is thus further described by a Prophet His visage was marred more than any man and his form more then the sonnes of men Isa. 52. 14. Yea Christ himself is brought in thus speaking of himself I am a worm and no man Psal. 22. 6. To add more emphasis to his low degree those titles are interrogatively thus expressed What is man the sonne of man Hereby two things are intended 1. The nothingnesse of that man in himself to deserve any thing at Gods hand This must be taken of the humane nature of Christ and that abstracted from the divine nature not of his person in which the two natures were united or else it must be taken of the mysticall body of Christ here warfaring on earth consisting of weak unworthy children of men 2. The freenesse of Gods grace and riches of his mercy that was extended to such a mean weak unworthy one This cannot but cause much admiration and that admiration is couched under the interrogation What is man If the effects of Gods kindness to man which follow in the testimony be duly observed we shall finde it to be a matter of more then ordinary admiration It was a matter farre less then this which made Iob with a like expostulatory admiration to say unto God What is man that thou shouldest magnifie him and that thou shouldest set thine heart upon him Job 7. 17. §. 55. Of Gods being mindfull of man THat wherein God manifested his free grace and rich mercy to man is expressed under these two words mindfull visit Both these words have reference to God as is evident by this Apostrophe Thâ—… art mindfull The Psalmist begins the Psalm with an Apostrophe to God thus O Lord our Lord and continueth the same to the end of the Psalm â—…o as he must needs here be taken in this verse to direct his speech unto God This Apostrophe doth also amplifie the grace here intended namely that so great an one as the Lord should be so gracious unto so mean a man as is here described Both the Hebrew and the Greek word translated mindfull do signifie to remember The Hebrew word is so translated Psal. 9. 12. He remembreth them and the Greek word Luk. 1. 72. to remember his holy Covenant To remember importeth two things 1. To hold fast what is once known 2. To call to minde what is forgotten Of these two acts of memory See Chap. 13. § 12. 24. This act of remembring is applied not to man only but to God also To God it is most properly applied in the former signification For God ever fast holds in memory and never forgets what he once knowes known unto God are all his works from the beginning of the world Acts 15. 18. Yea also in the latter signification that act of remembring is attributed unto God as where it is said Did not the Lord remember them and came it not into his minde Jer. 44. 21. The latter phrase sheweth that the act of remembring attributed to God in the former clause is meant of calling to minde what was formerly known Iob oft calleth on God to remember him in this sense Iob 7. 7. 10. 9. 14. 13. In this respect God is said to have Remembrancers Isa. 62. 6. to whom he thus saith Put me in remembrance Isa. 43. 26. and to this end he is said to have a book of remembrance Mal. 3. 17. But surely these things cannot properly be spoken of God they are to be taken tropically by way of resemblance after the manner of man There is also a third act that is comprised under this word to remember which is seriously to think on and consider such and such a person or case Thus is the foresaid Hebrew word translated Neh. 5. 19. Think upon me my God So Gen. 40. 14. Think on me To apply all to the point in hand God never forgat the man here spoken of but still held him in minde and memory and though by extremity of misery and long lying therein God might seem to have forgotten him as the Church complaineth Lam. 5. 20. yet by affording seasonable succour God
in Christs sufferings so also of contentmeâ—… patience comfort rejoycing and glorying in our own sufferings for Christs sake God hath appointed sufferings the high way and common rode for all his to â—…ter into glory thereby Asts 14. 22. As thereby he maketh the head conformable to the members ver 14. so the members also conformable to the head Phil. 3. 10. Christs blood was that holy oyl wherewith he was anoynted to be a triumphaâ—… King over all his enemies and this oyl is like that which was poured on Aarâ—… head and descended down upon his body Psal. 133. 2. It pleased the Lord that the holy consecrating oyl of suffering which was poured on Christ our head should descend upon us his members that we should thus also be consecrated and made heirs of salvation We ought therefore even to rejoyce therein as Kings sonnes when they are consecrated and made Princes or Dukes Thus have the Prophets and Apostles done they rejoyced in their sufferings Matth. 5. 12. Acts 5. 41. This Christ requireth Matth. 5. 12. Oft do we reade of Pauls glorying in his chains bonds and imprisonment Eph. 6. 20. Acts 28. 20. 2 Cor. 11. 23. Thus have Martyrs embraced the stake whereat they have been burnt with joy and kissed the chains wherewith they were bound Among other arguments to move us both patiently to bear and also joyfully to embrace the crosse let this be thought on that it is the oyl to annoint us for a Kingdom and an honourable rise to settle us on a Throne §. 58. Of the Resolution of the tenth Verse of the second Chapter THe summe of this Text is A reason of Christs sufferings This is 1. Generally propounded 2. Particularly exemplified In the Generall 1. The Ground 2. The Equity of the Point is declared The Ground is in this phrase It became him Here is implied 1. The principall Author in this relative HIM 2. The procuring cause whereby that author was moved This was the decency of the thing It became The Equity of the Reason is hinted in a description of the Author He is described by his relation to creatures and that two wayes 1. As the supream End For whom 2. As the Efficient By whom Both these are amplified by the extent of the Correlative all things In the particular exemplification is set down the main Point That Christ suffered About it is declared 1 A description of him that suffereth 2. A declaration of the End of his sufferings He is described by two undertakings 1. By bringing others to glory 2. By being a Captain of their salvation In the former three points are expressed 1. Christs Act Bringing 2. The Subcects or Persons Sonnes These are amplified by their multitude Many 3. The End to which they are brought Glory The latter hath reference to the main reason It became God and shews what it was that became him In setting down whereof is noted 1. Gods act to make perfect 2. The Person made perfect Captain of their salvation Here consider First Christs Office Captain Secondly The End whereto Salvation This is amplified by the Persons to whom Salvation belongeth Their. Thirdly The Means whereby he was made perfect through suffering §. 59. Of the Observations gathered out of HEB. 2. 10. I. GOd was the principall author of Christs sufferings This relative HIM hath reference to God See § 37 78. II. It was most meet by the sufferings of the Sonne of God to save sonnes of men This phrase It became him proves this point See § 86. III. All things are for Gods glory This phrase for whom intends so much See § 89. IV. All things are ordered by God This phrase by whom intends so much See § 89. V. God aimed at himself in making and governing all The order of these two phrases from whom and by whom implies thus much See § 89. VI. Saints are sonnes So they are here called and that in relation to Christ and to his Father See § 90. VII Saints future estate is a most glorious estate They shall be brought to glory See § 93. VIII Christ brings Saints to glory This act is here expresly applied to him See § 92. IX Christ leaves not his till they be setled in Heaven For he undertakes to bring them to glory See § 94. X. Many shall be saved This is here set down almost in the same words See § 91. XI Christ is our Captain This is here taken for granted See § 95. XII It is salvation that Christ leadeth his unto In this respect he is here stiled the Captain of our salvation See § 95. XIII Salvation is proper to sonnes It is here stiled their salvation § 90. XIV Christs sufferings were many See § 96. XV. Christ by suffering was solemnly advanced to glory See § 97. XVI Christ by his sufferings made up whatsoever was requisite to bring man to glâ—…ry See § 97. §. 100. Of the conformity of the Sonne of God and Saints in suffering Verse 11. For both he that sanctifieth and they who are sanctified are all of one for which cause he is not ashamed to call them brethren THis Verse is here inferr'd as a confirmation of that which goeth before This causall particle FOR implieth as much It confirms the main point in hand namely that Christ was true man and it is added as a fourth proof thereof See § 1. It hath also an immediate reference to the last clause of the former verse and sheweth a reason why it became God to make perfect the Captain of our salvation through sufferings even because he and we are all of one Herein lieth the equity of Christs sufferings that therein and thereby he might be like to us For in all things it behoved him to be made like unto his brethren ver 17. Christ was herein of Moses his minde He would suffer affliction with his people Heb. 11. 25. He would not go an other way to glory then they did with whom he was of one Thus much doth the inference of Christ being one with us upon his sufferings import This doth exceedingly commend unto us the love of Christ and it demonstrateth an equity of our suffering with him and for him For we also are of one with him Hereby shall we gain assurance to our own souls and give evidence to others that we are of one with him namely by our willingnesse to be conformable to him and to drink of that cup whereof he hath drunk as he said to his Disciples Matth. 20. 23. §. 101. Of sanctifying and the divers kindes thereof THis first clause He that sanctifieth is a description of Christ and that in relation to the members of his mysticall body who are said to be sanctified To sanctifie according to the Latine notation from whence our English is translated is to make holy So doth the Hebrew in the third Conjugation signifie The Greek word also which the Apostle here useth intendeth as
active so as in the same respect wherein Christ sanctifieth any they are sanctified Particular instances are such as follow 1. They are by Christ set apart and deputed to be Kings and Priests Rev. 1. 6. 2. They are by Christ inabled to those functions and services whereunto they are set apart Eph. 4. 7. 3. They are by Christ purged from their pollutions Heb. 1. 3. 4. They are endued with all needfull sanctifying graces 1 Cor. 1. 7. Iohn 1. 16. 5. By Christ they are reconciled unto God Col. 1. 21. 6. They are espoused to Christ 2 Cor. 11. 2. 7. They are as first-fruits to God Rev. 14. 4. They who are thus sanctified are the Elect of God called by the Gospel and so true members of the mysticall body of Christ. Under this act of sanctifying and being sanctified all the graces whereof here in Christ we are made partakers are comprised so as to be sanctified is to be perfected Heb. 10. 14. These relatives Sanctifier sanctified joyned together give evidence of a conformity betwixt the Head and members of the mysticall body in holinesse As the Head is so will he make his members to be As he is holy so shall they be This is a great inducement unto us to use the means sanctified of God for effecting this work of sanctification For Christ performeth what he undertaketh in that way and by those means which are sanctified thereto Wherefore as Christ is the Sanctifier so use the means wherein he useth to sanctifie and as he which hath called you is holy so be ye holy in all manner of conversation 1 Pet. 1. 15. §. 104. Of the Son of God and sonnes of men being one THe two forementioned relates Sanctifier and Sanctified are said to be all of one The Greek word in the case here used and translated of one is common to all genders Some therefore take it in the masculine and referre it to God as if this were the meaning The Sons of God and Saints are all of God This in the generall matter is a truth but not a truth pertinent to the point in hand For the Apostle alledgeth here this union as a reason why Christ was man and suffered for such and such namely because he and they were of one But it cannot be truly said that he was man and died for all that were of God in that they had their being of God In this sense not only men but Angels also and all other creatures for whom Christ neither took upon him mans nature nor undertook to suffer are of God Others apply this ONE to Adam of whom as concerning the flesh Christ came Luke 3. 23 38. This also is a truth But I suppose it to be more agreeable to the Apostles scope to take this particle of one in the neuter gender as if it were thus expressed of one stock and that for these two reasons 1. The Greek particle translated OF is properly a note of the materiall cause 2. This must have reference to the sanctified as well as to the sanctifier For All are of one as the Sanctifier is of the same stock whereof the sanctified are so the sanctified of the same whereof the Sanctifier In the former respect that humane nature whereof the sanctified are is the stock whereof Christ also is And the spirituall nature whereof Christ is called the Divine nature 2 Pet. 1. 4. is the stock whereof the sanctified are In this respect such are said to be of Christs slesh and of his bone Eph. 5. 26. which phrase is mystically and spiritually to be taken In relation to this spirituall being sanctified ones are stiled spirit Joh. 3. 6. And they are said to be in the spirit to be after the spirit to minde the things of the spirit and to walk after the spirit and the spirit is said to dwell in them Rom. 8. 4 5 9. Of this mysticall union betwixt Christ the Sanctifier and Saints the sanctified See more in Domest Dut. on Eph. 5. 30. Treat 1. § 70 c. This generall particle ALL as it includes the Head and the Body so it compriseth under it all the members of that Body If it had reference to the Head and Body only as to two distinct parts he would have said both are of one rather then ALL. For ALL compriseth more then two But because the body consisteth of many members and all the members are sanctified he fitly and properly useth this generall ALL and hereby gives us to understand that all that are Christs are partakers of the same spiritual being This is evidenced by Christs prayer That they all may be one c. Ioh. 17. 21. The metaphors whereby the union betwixt Christ and Saints is set out give further proof hereof as Head and members 1 Cor. 12. 12. Vine and branches Ioh. 15. 5. Shepherd and sheep Ioh. 10. 14. Now members branches and sheep are all of one so are brethren also which title is used in this verse This union of all should work unity unanimity amity charity sympathy and condescention to them that are of low estate and a willingnesse to be conformable to them that suffer for Christ and his Gospel sake Of this minde was Moses Heb. 11. 25. §. 105. Christs doing things upon just cause FRom the forementioned union of Christ and Saints the Apostle maketh this inference For which cause he is not ashamed to call them brethren Because He and Saints were of one he called them brethren This note of inference For which cause sheweth that Christ would do what he had cause and reason to do Christ being sent to save that which was lost Mat. 18. 11. and to give his life a ransom for many Matth. 20. 28. For this cause he would not desire to be freed from that hour Ioh. 12. 28. For this cause he acknowledged before Pontius Pilate that he was a King Iohn 18. 37. For this cause Christ confessed to God among the Gentiles Rom. 15. 9. For this cause is he the Mediatour of the New Testament Heb. 9. 15. Were we of this minde how many excellent works much tending to Gods glory our own and others good would be willingly performed which are now wholly omitted Most are so farre from being of Christs minde herein as they do the things that are evidently without cause They transgresse without cause Psal. 25. 3. David much complaineth of wrongs done to him without cause Psal. 35. 7. 69. 4. 109. 3. 119. 78 161. Christ maketh such a complaint Iohn 15. 25. Let us advisedly and seriously consider what cause there is for us to do such and such things and as there is cause do them §. 106. Of Christ and Saints being Brethren IN that which is here inferred one thing is taken for grant another is expressed as a consequence following thereupon The thing taken for grant is a relation betwixt Christ and Saints namely that they are brethren Of the divers acceptions of this
unto the Angels the world to come Here a reason thereof is shewed namely because Christ was not one with Angels he took not upon him their nature 2. It giveth an instance of Gods Soveraignty and Justice For God hath power to leave sinners in that miserable estate whereunto they have implunged themselves and justly may he so do for thus in justice hath he dealt with the Angels that sinned The Angels which kept not their first estate but left their own habitation he hath reserved in everlasting chains under darknesse unto the judgement of the great day Jude v. 6. 2 Pet. 2. 4. 3. To amplifie Gods mercy to man It is a very great amplification of mercy that it is such a mercy as is not extended to others though those other stood in as much need thereof Psal. 147. 20. 4. It demonstrateth more fully the kinde of nature which Christ assumed that it was not an Angelicall a spirituall a celestiall nature as some Hereticks have imagined See § 140. This word Angels is indefinitely to be taken with reference to all sorts of Angels good or bad It sheweth that the good Angels had not so much honour conserred upon them as man had namely to be one with Christ. In this respect even the good Angels are inferiour to Saints for they are sent forth to Minister for them Heb. 1. 14. It sheweth also that evil Angels have not that mercy shewed unto them which men have namely to have the Son of God in their nature a Saviour to save them This negative that Christ took not on him the nature of Angels refutes the opinion of the Chiliasts or Millinaries who hold that the very devils shall be released out of hell after a 1000 years None can be freed but by Christ but with Christ they have nothing to do See more hereof in my Treatise of the sin against the holy Ghost § 29 30 31. §. 158. Of Objections against this truth Christ took not on him the nature of Angels Answered Obj. 1. CHrist appeared unto men in the shape of an Angel Exod. 3. 2 6. Iudg. 13. 3 17 18. Answ. Though it were the Son of God that appeared unto men and he be called an Angel yet that shape wherein he appeared was not the shape of an Angel but rather of a man neither was that the true humane nature of Christ which he afterwards assumed but only a visible humane nature which he assumed for that present time and use Obj. 2. Christ is expresly called Angel Isa. 63. 9. Mal. 3. 1. Answ. He is so called not in regard of his nature but of his Office So men are called Angels Rev. 1. 20. Obj. 3. Christ is called the Head of all Principality and Power Under these words Angels are comprised Answ. Christ is indeed the Head of Angels but not by virtue of any mysticall union but by reason of that preheminency which he hath over them Thus is he said to be farre above all Principality c. Eph. 1. 21. And also by reason of that authority he hath over them Heb. 1. 6 7 14. Obj. 4. Christ is said to gather together in one all things which are in heaven and on earth Eph. 1. 10. By things in heaven are meant Angels Answ. 1. It is not necessary that Angels should be there meant but rather glorified Saints 2. If Angels be there meant the gathering of them together is not to be taken of an union with Christ but rather of a reconciliation betwixt Angels and men or of the establishing of the good Angels that fell not §. 159. Of the priviledge of Beleevers above Angels TO shew that that very mercy which was not vouchsafed to Angels was vouchsated to men the Apostle doth not only use this particle of opposition BUT which 〈◊〉 in like cases frequently useth as Prov. 10. 2. but also he repeateth the same word again wherein the grace not granted to Angels is comprized which is this He took on him so as to man was granted that which was not vouchsafed to Angels Of that grace see § 157. This is such an evidence of Gods peculiar respect to man as it made the Angels themselves desire to behold the riches of Gods mercy herein 1 Pet. 1. 12. If to this generall we adde other particular exemplifications of Gods mercy to man over and above that which he shewed to Angels we shall more clearly discern the exceeding greatnesse of Gods favour to man Some particulars are these 1. Christ is given a Saviour to lost man Luk. 2. 11. No Saviour is afforded to Angels 2. Men are as members of one body mystically united to Christ their Head 〈◊〉 as they altogether with the Son of God are one Christ 1 Cor. 12. 12. No such 〈◊〉 nour is vouchsafed to Angels 3. All things are put in subjection to man Not so to Angels v. 5 6 â—… 4. Men shall judge the Angels 1 Cor. 6. 3. Angels shall not judge men 5. Angels are ministring spirits sent forth to minister for them that shall be 〈◊〉 salvation Heb. 1. 14. Men are not sent forth to minister for Angels Some make the reason of that difference which God put between men and Angels to be this that all the Angels fell not and thereupon they inferre that 〈◊〉 not take on him the nature of Angels for the good Angels sake because 〈◊〉 were but a part for he will take the nature for all or none This reason 〈◊〉 hold in that he took mans nature for the good and benefit only of the seed of Abâ—…ham See § 162. Others put the reason of the foresaid difference between men and Angels in 〈◊〉 hainousnesse of the sinne of Angels and thereupon they aggravate the sinâ—…e Angels by sundry circumstances as that they were the more excellent creatures that they had more light of understanding that they first sinned that they 〈◊〉 not tempted â—…o sin as man was and that they tempted man and so were murder of man Ioh. 8. 44. I will not assay to extenuate any of these aggravations But this I may boâ—… say that these and other like reasons taken from difference in creatures much â—…gate from the supream Soveraignty of God who thus saith I will be graâ—… whom I will be gracious and I will shew mercy on whom I will shew mercy Exod 19. That which about Gods Soveraignty exercised on man and man in refereâ—… to the Elect and reprobate is distinctly set down by the Apostle Rom. 9. 21 〈◊〉 may not unfitly be applied to his Soveraignty exercised on men and Angels 〈◊〉 not the Potter power over the clay of the same lump to make one vessel unto honour 〈◊〉 another unto dishonour c. Is it not lawfull for me saith the Lord to do what 〈◊〉 with mine own This then is the reason that we must rest upon So was Gods 〈◊〉 pleasure He would not shew that mercy to Angels which he did to men 〈◊〉 peculiar love to man see my
intendeth a 〈◊〉 See § 147. X. Danger must be prevented in all sorts This phrase Lest any of you is 〈◊〉 nite and coâ—…seth all of all sorts under it See § 147. XI Mans heart neglected will soon wax cold This is the danger intended 〈◊〉 this word lest and expressed in this word hardned See § 147. XII Sinne causeth hardnesse of heart Thus much is here expressed 〈◊〉 § 148. XIII Sinne is deceitfull This Epithete added to sinne shews it to be 〈◊〉 See § 148. XIV Sin prevails the more by the deceiveablenesse thereof This phrase 〈◊〉 the deceitfulnesse of sinne gives proof hereof See § 148. §. 151. Of being made partakers of Christ. Verse 14. For we are made partakers of Christ if we hold the beginning of our â—…dence stedfast unto the end THis verse hath reference to the two former verses and is added as a motiâ—… enforce both the disswasion from Apostasie v. 12. and also the direction 〈◊〉 preventing hardness of heart The first particle a FOR shews that it is infer'd as a reason The force of the motive lieth in that priviledge that belongeth to those 〈◊〉 imbrace the Gospel The priviledge is that they are made partakers 〈◊〉 Christ. The Argument may be thus framed They who are made partakers of Christ must not depart from God â—…fer themselves to be hardned But ye that profess the Gospel are made partakers of Christ Therefore ye must not depart c. Of this word partakers See v. 1. § 17. Of this title Christ See v. 6. § 54. To be made partakers of Christ intends two mysteries One is a spiritual union betwixt Christ and believers whereby they are made 〈◊〉 body 1 Cor. 12. 12. Christ the head Believers the members thereof The other is a right to that heavenly inheritance which properly belongeâ—… 〈◊〉 Christ as the only begotten Son of God and whereunto believers in Christ are â—…pted being made joynt-heirs with Christ Rom. 8. 17. In both these respects believers are made partakers of Christ. Both these 〈◊〉 stand together severed they cannot be for all that are united unto him as mâ—…bers to an head shall partake of his glory and none shall partake of his glory 〈◊〉 his members I take the former mystery to be most principally here intended For he saith 〈◊〉 takers of Christ not partakers together with Christ as the Gentiles are said to be â—…takers together with the Jews of Gods promise in Christ Eph. 3. 6. The other â—…ry followeth upon this This phrase are made partakers of Christ having reference to believers sheâ—… that the faithfull have a right to Christ he appertaineth to them he is theirs 〈◊〉 this respect he is said to be in them Col 1. 27. Joh. 17. 23. To live in them Gal 20. To dwell in their hearts Ephes. 3. 17. To be one with them Joh. 17. 21 22. 〈◊〉 mystical union the holy Ghost setteth out by many resemblances as head and â—…bers Ephes. 5. 30. husband and wife 2 Cor. 11. 1 2. vine and branches Iâ—…h 15. â—… foundation and edifice Ephes. 2. 20 21. House and inhabitants v. 6. yea we are 〈◊〉 to put on Christ as a garment Rom. 13. 14. Of this mystical union the priviledges comforts and duties thence arising 〈◊〉 Domest Dut. on Eph. 5. 30. Treat 1. § 70 71 c. The word translated made implieth that there was a time when they were 〈◊〉 partakers of Christ. They were not so born It was a priviledge conferred 〈◊〉 them John 1. 12. Thus it is said They were made partakers of the holy Ghost 〈◊〉 6. 4. This priviledge To be partakers of Christ is one of those gifts which came 〈◊〉 from the Father of lights James 1. 17. It is supernatural For all men by nature are without Christ Ephes. 2. 12. This much amplifieth the priviledge and enforceth the duties inferred thereupon §. 152. Of the meaning of the Greek word translated Confidence THese words If we hold the beginning c. are an evidence of our being partakers of Christ. That evidence is perseverance in the faith of Christ. To hold the beginning of our confidence is to persevere in that faith wherein we have been formerly instructed and whereof we have made profession The word here translated Confidence is not the same which was so translated v. 6. § 61. The one and the other Greek word may intend one and the same grace but in different respects That sets our Confidence as it makes one freely and boldly profess the true saith This as it supporteth ones spirit For the Greek word here used according to the notation and proper use of it signifieth Substance so it is translated Heb. 11. 1. or Subsistence Thus it is applied to the second Person in sacred Trinity and translated Person Heb. 1. v. 3. § 21. There see the notation and derivation of the Greek word used in this text It here signifieth some special grace that gives a subsistence or being to one or which sustaineth or supporteth him Our former English Translators following Beza thus expound the word by a Periphrasis Wherewith we are upholden In the same sense do most Interpreters here explain it If due consideration be had about the grace which doth thus uphold us it will be found to be Faith For thereby we lay hold on Christ and are upheld by him Our last English Translators turn it Confidence which is an high degree of faith and implieth a setled assurance In this sense is this very word used and so translated 2 Cor. 11. 17. Confidence of boasting And to like purpose is the same phrase used though a little otherwise translated 2 Cor. 9. 4. Whether we take Faith or Confidence for the grace here meant the difference is not great for both intend a resting on Christ onely this later namely Confidence implieth some greater assurance Where the like matter is set out the Apostle expresly mentioneth faith thus If you continue in the faith grounded and setled c. Col. 1. 23. Many both ancient and modern Expositors take faith to be the grace here meant Two reasons may be given why the Apostle setteth out faith under that Greek word which signifieth substance or subsistence One is to shew that faith giveth a kinde of substance or being to things to come which actually are not For faith is the substance of things hoped for Heb. 11. 1. But things hoped for are not actually while they are hoped for but only expected to be No man hopes for that which he actually enjoyeth Hope that is seen â—…s no hope Rom. 8. 24. But faith gives a kinde of present being to that which is hoped for Thus Abraham saw Christs day Ioh. 8. 56. Hereof see more on Heb. 11. 1. The other reason is to declare that it is faith which upholds us in all difficulties and in our greatest weaknesses By faith out of weaknesse believers were made strong Heb. 11. 34. Hereupon it is said
should be so punished As God had sworn so it fell out Gods Oath cannot be made frustrate but shall assuredly be effected No argument is more sure Though an Oath be in Logick reckoned among inartificiall arguments which seem to be of small force yet Gods Word especially confirmed by his Oath is the 〈◊〉 of all arguments Logicians count the surest demonstration to be taken from the proper cause of a thing But naturall causes may fail witnesse the fiery furâ—…e into which Gods three faithfull servants were cast yet upon their bodies the fire 〈◊〉 〈◊〉 power nor was a hair of their head singed neither were their coats changed 〈◊〉 〈◊〉 sâ—…ll of fire had passed on them Dan. 3. 27. The sun stood still in Ioshua his 〈◊〉 Iosh. 10. 13. and went backward in Hezekiahs time 2 King 20. 11. And was â—…ned at the death of Christ Luke 23. 45. The waters in the midst of the red sea â—…ose up as a wall and the bottom was a dry path Exod. 14. 22. Iron did swim in the water 2 King 6. 6. In many other things hath the course of nature been altered The Lord God is above nature Though he have tied his creatures to the course thereof yet is not he bound thereto but by his oath he bindes himself and is not â—…ee to alter it Reade Isa. 54. 9 10. Hereupon it is said concerning Gods Oath that he will 〈◊〉 repent Psal. 110. 1. This is one of those immutable things in which 〈◊〉 is impossible for God to lie Heb. 6. 18. Gods Oath doth manifest his peremptory resolution which is as his nature unchangeable Mal. 3. 6. more firm then the Law of the Medes and Persians which 〈◊〉 Dan. 6 8. God never rashly swears but alwaies in Truth in Iudgement and in Righâ—…sse For that rule which he prescribes to us Ierem. 4. 2. he observes himself Take heed of provoking God to swear They are in a fearfull case against whom the Lord sweareth vengeance We ought the rather to take heed of this high provocation of his wrath because â—…e is not suddenly brought to it but by degrees For 1. He declares his will what he would have us to do 2. He promiseth rewards to them that do it 3. He makes known beforehand the issue of neglecting it 4. He threatneth vengeance 5. When no other course will serve he sweareth vengeance Wo to those against â—…hom he swears Of Gods swearing and that in wrath and of the form of Gods Oath and of Gods rest and of not entring into it which are points here expresly set down See Chap. 3. v. 11. § 113 114 115 116 117 118. §. 27. Of choosing the best Rest. Verse 3. Although the works were finished from the foundation of the world IN this later part of the verse and in the five verses following the Apostle doth by degrees lead these Hebrews to a consideration of an higher and better rest then ever was enjoyed in this world There were two famous Rests much insisted on in the Old Testament as speciall pledges of Gods favour The Sabbath and the Land of Canaan The former styled a Sabbath of rest to the Lord Exod. 35. 2. And frequently styled the Sabbath of the Lord Exod. 20. 10. The later styled the 〈◊〉 which the Lord gave them Deut. 12. 9. Josh. 1. 15. Of these the Hebrews might say we have alwaies enjoyed the Lords Sibbath and our predecessors have long inhabited Canaan Why then do you speak so much about entring into Gods rest To root out this conceit the Apostle is the more large and distinct in removing these two and proving that neither of them could be meant by David nor is interded by himself The Rest intended by him is a matter of so great consequence as he would 〈◊〉 have them mistake the mark thereabouts He begins with the Sabbath which is the first Rest mentioned in Scripture The word of connexion or rather distinction is a kinde of compound The first particle is the usuall copulative AND the other joyned to it makes it a discretive conjunction and is here fitly translated although Hereby he sheweth that allbeit there is mention made of a rest in the beginning of the world yet there is another rest to be entred into The rest of the Sabbath was a resemblance of the heavenly rest The rest of Canaan was a type thereof That therefore they might not be drawn by a resemblance and type from the thing it self and the truth as the dog having flesh in his mouth and seeing the shadow of it in a clear running water snapt at the shadow and 〈◊〉 the true flesh he endeavoureth to draw them from resting upon those two 〈◊〉 It is a dangerous thing to be drawn from truths by shadows This is to perâ—… the helps which God doth afford unto us §. 28. Of Gods works and his finishing them UNder this indefinite word the works all the creatures which God made within the compasse of the first six daies are comprised The Greek Noun properly signifieth a thing done with pains and labour The Verb which is of the same notation signifieth to work or to labour 〈◊〉 1 Cor. 4. 12. Ioh. 16. 27. This is attributed to God by way of resemblance after the manner of man When a man hath effected a thing and made that which was not before we call it his work Now man can do nothing without some workiâ—…g or labouring about it But God needs no such thing What God willed to be â—…s so and so as he willed it Thus much is intended under this phrase God said 〈◊〉 there be c. Gen. 1. 3. By Gods saying is meant the manifestation of his will 〈◊〉 this sense the Centurion who believed Christ to be God said Speak the wordâ—… and my servant shall be healâ—…d Mat. 8. 8. Do but only declare thy will to heal 〈◊〉 servant and he shall be healed Of those works it is here said that God finished them The Greek word tâ—…ted finished in generall signifieth to be or to be made But because a thing 〈◊〉 properly be said to be or to be made till it be fully finished and till all things 〈◊〉 pertaining thereto be accomplished the word here in this place is fully translâ—… finished the rather because it is attributed unto God of whose works it is expâ—… said that they were finished Gen. 2. 1. God is said to finish his works in two especiall respects 1. In regard of the number of them There was so full a number every where that there was no need of adding any more thereto Object It is said after Gods rest on the seventh day that God planted a garden 〈◊〉 and that he made out of the ground to grow every tree that is pleasant to 〈◊〉 fight and good for food and it is also said that God made a woman Gen. 2. â—… 9 22. 〈◊〉 Though these be mentioned in the
man in this world ceaseth from his own works Therefore no man in this world entreth into his Rest. Of the meaning of the word here translated rest and of this phrase enter into 〈◊〉 Chap. 3. v. 11. § 116. 〈◊〉 relative HIS is not reciprocal as if it had reference to him that enâ—… but it hath reference to another namely to God and it is taken in the 〈◊〉 sense that it is taken vers 1. There is a like word consisting of the very same 〈◊〉 but different spirits used in this verse which is reciprocal and for distinctiâ—… 〈◊〉 translated his own In what respect the heavenly Rest here intended is calâ—… Gods rest See v. 1. § 9. Some apply this phrase of entring into his rest unto Christ and to his Resurâ—… and Ascension and thence infer a conformity of the members to their 〈◊〉 But no mention being heretofore made of Christ in the Apostles discourse 〈◊〉 Rest it is not probable that he would have reference to Christ without naâ—… him Others apply it to a spiritual Rest. But that Rest is only a beginning of a Rest. It 〈◊〉 be the full Rest here intended It is therefore most proper and pertment to 〈◊〉 〈◊〉 in hand to refer it to our heavenly Rest which is to come §. 59. Of the works which are here called his own works FOr finding out the meaning of this phrase His own works we must consider 〈◊〉 difference betwixt Saints on earth and in heaven For the Rest here spoken of is proper to Saints who are Gods people 〈◊〉 here on earth may be considered in that entire estate wherein God at first 〈◊〉 him and also in that corrupt estate whereinto he fell In his entire estate there were these kinde of works 1. Such as tended to the preservation of his body as to eat drink and 〈◊〉 God gave man the fruits of the earth for meat Gen. 1. 29. And Adam slept Gen. 2. 21. In heaven our bodies shall need no such means of preservation 2. Such as were of use for increase of mankinde For thus saith God Be fruitfull and multiply Gen. 1. 28. To this head may be referred all works which by vertue of relations as betwixt husband and wife parents and children and other superiours and inferiours should have been performed In heaven they neither marry 〈◊〉 are given in marriage but are as the Angels Mat. 22. 30. 3. Such as man used partly for obtaining things needfull for his body and partly for trial of his obedience as diligence in his place and calling For God put man 〈◊〉 the garden of Eden to dresse it and to keep it Gen. 2. 15. In heaven there shall be to such labour In the corrupt estate whereinto man sell we may consider sin it self and the punishments thereof Here on earth we commit innumerable sins but in heaven we are freed from all Glorified Saints are not only fully justified but also perfectly sanctified The Church there is holy and without blemish Eph. 5. 27. The punishments of our sins are natural or accidental Natural are all manner of infirmities whether of minde or body or both Of minde as anger fear care grief and such like Of body all kinde of labour toil wearisomness with the like Accidental are all manner of miseries calamities crosses losses pains 〈◊〉 and finally death it self Of these there shall be none in heaven Rev. 14. 1â—… 21. 4. These and other works like unto them are said to be our works in these respects 1. We do them in by and of our selves 2. They come originally from our selves 3. They are most agreeable to our nature minde and will None of the fore-mentioned works are done in heaven They therefore that enter into Gods rest are truly and properly said to cease from them and in that respect to rest See § 55. The Verb translated cease is the very same that is used of Gods forbearing to create any new creatures on the seventh day and translated rested v. 4. From that Verb the Noun which is oft translated rest is derived So as to cease or rest is to leave off doing such things as one did before This is that rest or keeping of a Sabbath mentioned v 9. § 54. This is a point of singular comfort and sufficient to support us in all our toâ—…s travels troubles cares fears griefs sins and effects thereof There is a rest wherein we shall cease from them all By this kinde of rest a vast difference betwixt earth and heaven is manifested the ultimate end of Gods people is demonstrated and our likenesse to God is coâ—…summated In this Rest God is all in all §. 60. Of Saints ceasing from their own works as God from his THe Apostle to expresse his minde more fully about ceasing from ones 〈◊〉 work giveth instance of Gods ceasing from his Hereof he made mention before v. 4. There we shewed what works of God were meant and how God ceased from them See § 31. This note of resemblance AS sheweth that this instance of God is produced as an illustration of the point Hereabout three things are observable 1. That the works from which God ceased were his own The Greek word translated his own is emphatical Indeed many times it is indefinitely translated His as here and Matth. 22. 5. Most usually this reciprocal particle own is added as his own servants Matth. 25. 14. His own â—…loaths Mark 5. 20. Sometimes this restrictive Adjective proper is added as their proper tongue Act. 1. 19. His proper gift 1 Cor. 7. 7. It is attributed to the one onely-begotten proper Sonne of God and thus translated His own Sonne Rom. 8. 32. The works which God created were the works from which he ceased and these were his own prâ—… works 2. That God ceased from ALL his works Hereof see § 31. in the end 3. That God utterly ceased from those his works He never returned to the work of Creation again In all these respects shall the people of God cease from their works 1. They shall cease from their own proper works even from their sinnes which are most properly their own and from all the effects which they have produced 2. They shall cease from all manner of works which here on earth they did and endured 3. They shall utterly cease from all such works as cumbered them here on earth so as never to be encumbred with them again Thus Gods people cease from their own works as God did from his Besides as God in ceasing from some works namely works of Creation yâ—… continued to do other works namely works of Providence So Gods people though they cease from their works here on earth shall have other kinde of works which are fit for the place where they shall be therein to exercise themselves See § 54. Yet further as God ceased not till the seventh day for he continued to work all the six dayes
Mâ—…sse Virgin Mary Peter and sundry other Saints but it is also used in their publicâ—… Courts and soleâ—… oathes thus by God and the Virgin Mary by God and the Holy Gospell yea it is also justified by their Divines The Rhemists in their Annotations on Matth 23. 21. have this glosse swearing by creatures as by the Gospell by Saints is all reâ—…erred to the honour of God whose Gospell it is whoâ—…e Saints they are Answ. 1. Their manner of referring that which they do to the honour of God is without and against Gods word and this conceit hath been the occasion of most of their Idolatry 2. Gods honour is simply to be referred to himselfe and not relatively in and through his creatures I am the Lord saith he That is my Name and my glory will I 〈◊〉 〈◊〉 â—…ther neither my praise â—…o graven Images Isa. 42. 8. 3. That manner of referring honour to God drawes mens mindes from the Creator to the creature They have in such an oath their minds so fixed on the creature by whom they swear as they think not on God Herein Papists do justifie Pagans who swear by their false Gods as Laban did Gen. 31 53. Scholars in their ordinary Grammer Scholes yea and in universities too and in other places where they write or speak Latin do justifie the practise of heathens herein by 〈◊〉 the very words and phrases of the heathen which were concisâ—… formes of their swearing by their Idols such as these Hercle Mehercle Pol Aedeâ—… Diâ—… immortales with the like Profane persons among us do herein exceed both Papists and Pagans Scarce a creature can be thought on by which they do not swear They swear by the heaven by the Sun by the light and by all the host of heaven They swear by all things on earth that are for mans use as bread meat drink monâ—…y fiâ—… and what not They swear by the parts of man as soul heart body head and other parts They swearby the body of Christ himself by his blood by his wounds by his crâ—…ss c. They swear by graces and vertues as faith truth honesty with the like They swear by meer toyes As the Gileaâ—…ites and Ephraimites were distinguished by their manner of speech Iudg. 12. 6. so may Pagans Papists profane and pious persons â—…e distinguished by their manner of speech Pagans swear by fâ—…lse Gods Papists by Saints profane persons by mute things pious persons only by the true God and that on just occasion and in a due manner §. 124. Of Swearing things unlawfull A Third error is either to swear or to cause others to swear that which is unlawfull Into this error do Papists fall many wayes 1. They swear and cause others to swear that which oft proves to many impossible as perpetuall continency For they who admit any into religious orders 〈◊〉 them vow and swear perpetuall continâ—…ncy and all that enter into such orders among them do vow and swear as much Now it is not in mans power to be perpetually continent To many it is a matter of impossibility Christ speaking of this point thus saith He that is able to receive it let him receive it Matth. 19. 1â—… Hereby he implyeth that some are not able it is not possible for them to be â—…nent at least in a single estate without the benefit of marriage 2. They take children that have Parents living into religious orders without and against their Parents consent which children being so taken in they cause 〈◊〉 swear obedience to these orders yet such children are not in capacity to keep 〈◊〉 oath They are under the power of their Parents who have authority to 〈◊〉 void their oath 3. They make many to swear things uncertain as in the case of regular â—…ence They who are placed under such and such Superiours must swear to do what their Superiours shall enjoyn them though when they take the oath 〈◊〉 know not what they will enjoyn The rule of this blind obedience is that which Absalom gave to his servants in these words have not I commanded you 2 Sam. 〈◊〉 28. On this ground have many zealots attempted to commit Treasons and â—…thers and received the reward of Traytors and Murtherers To this head may be referred oathes of giving what others shall desire though they know not what those others wil desire The head of Iohn the Baptist was 〈◊〉 〈◊〉 by this meanes Matth. 14. 7 8 9. 4. They bring sundry of their profession to swear things apparently sinfull 〈◊〉 they who bound themselves under a curse to kill Paul Acts. 23. 12. Many Popish hot-spurs did swear to murther Queen Elizabeth whom God preserved from all their plots §. 125. Of equivocation upon oath A Fourth error is to swear deceitfully which is commonly called equivocation This is a most undue kind of swearing whereof Papists are in a high degree guilty There is a kind of verball equivocation when a word or sentence may be diversly taken which is a rhetoricall figure as when Christ said our friend Lazarus sleepeth and his Disciples thought that he had spoken of taking rest in sleep Joh. 11. 11 13. But the equivocation which we speak of is a mentall equivocation and that is when a man sweareth a false thing yet so as he reserveth something iâ—… his mind which if it were uttered would make the speech true as if one guilty with others be upon oath demanded whether he ever saw such an one answereth I never saw him though he have seen him often and well know him reserving this clause in his mind in heaven which expressed maketh the answer true but it iâ—… nothing to the mind of him that propounded the question neither can any such matter be fetcht out of the words so as such an oath commeth nothing short of perâ—…ury The end of an oath in determining controversies would thus be taken away Notwithstanding those enormous consequences of equivocation Papists use to equivocate not only all their life time but also upon their death beds 〈◊〉 Tresham one of the conspirators in the Gun-powder Treason a little before his death protested upon his salvation that for sixteen years before that time he had not seen Henry Garnet Superiour of the Iesuites in England and yet both the said Henry Garnet himself and sundry others confessed that the said Garnet and Tresham had within two years space been divers times together and mutually conferred one with another Garnet being then asked what he thought of Treshams Protestation answered that he thought he made it by equivocation This kind of deceit Papists have taken from Arrius an ancient Hâ—…retick who being to be freed out of banishment if he would professe the Nicene faith caused the Articles of his own hâ—…retical faith to be written in a Paper and put them into his bosome and in the presence of those who were to take his protestation immediatly after the Articles of the Nicene faith were read unto him laying
5. 15. and of a tree Acts 4. 32. Because legall ordinances and rites were representations of evangelicall spirituall and celestiall truths they are called shadows here and Chap. 10. 1. and Câ—…l 2. 17. â—…or 1. Shadows are not substances but meer representations thereof 2. Shadows do but darkly represent the substance 3. Shadows are externall and visible 4. Shadows have no substance of themselves but are mere accidents what they are iâ—… in reference to the body whereof they are a shadow 5. Shadows are fading and transitory Thâ—…s were the legall types meer representations and tâ—…ose dark ones and externall having no substance of themselves and were all transitorie 6. A shadow doth fitly and proportionably resemble the body in head armes back leggs and feet so did God ordain fit types to set out Christ in all things that were meet then to be known one thing by one type another by another By this it appears what kind of service it was that the Priests under the Law performed Even a service about an example and pattern that shewed glorious and excellent things things that made men perfect and happy but those examples had not those excellent things in themselves they were but externall obscure vanishing shadows of them In this respect their service was answerable to the Law whereon it depended carnall See Chap. 7. v. 16. § 81 82. and Chap. 4. v. 8. § 50. §. 13. Of the heavenly things shadowed out by types TO prevent a disesteem of the forementioned services and to shew that they had weighty ends and uses the Apostle sets down that substance whereof they were an example and shadow in these words heavenly things Of the emphasis of this compound word See Chap. 3. v. 1. § 15. Under heavenly things are comprised Christ himself his natures offices actions sufferings his coming into the world living in the world and going out of the world his death buriall resurrection ascension into heaven intercession and all things that he did undertook endured and still continueth to do for mans full redemption and eternall salvation See Chap. 7. v. 3. § 25. These were the things which God first shewed to Moses on the Mount and then appointed a Tabernacle to prefigure his body and comming into the world a Candlestick and Lamps to manifest him to be the light of the world A Table to shew that Christ was the meanes of that communion which we have with God great vessels for water to declare that Christ was the means of washing us from our filth The most holy place to shew that heaven is the place where Christ appeareth before God for us the Ark to shew that Christ is the Cabinet wherein are treasured up all Gods precious things the Mercy seat to demonstrate Christ to be the meanes of obtaining all mercy from God A Priest to shew that Christ is for us in things appertaining to God Sacrifices to manifest that Christ is the means of explating our sins Incense to shew that by Christ our prayers are made acceptable unto God the Altar to manifest the divine nature of Christ whereby his sacrifice intercession and all that he offereth up for us are sanctified and made meritorious and acceptable for us Because no one type or rite could set forth Christ in all his excellencies and undertakings for us there were many types ordained one to set forth one thing another another Object That which was shewed to Moses in the mount is in the latter part of this verse stiled a type in this phrase according to the pattern or type How then could that which was shewed to Moses be the substance Answ. 1. The substance might first be shewed to him and then a type or shadow answerable thereunto and fitly resembling the same 2. The Greek word doth not alwayes signifie as the letters sound a type which prefigures a thing to come but also a pattern as our English hath here well translated it a pattern or ensample to make form or order another thing by it In this sense is this word oâ—…t used in the New Testament thus ye were ensamples 1 Thes. 1. 7. to make our selves an e ensample 2 Thess. 3. 9. So 1 Tim. 4. 12. Tim. 2. 7. 1 Pet. 5. 3. Herein a Metaphor is comprised taken from Painters or Limmers who have their patterns before them and so set their eye upon that pattern as they draw their picture every way like the pattern If as many think the example of things which God commanded Moses to make Exod. Chap. 25 c. were most the heavenly things themselves then would things earthly as those examples were be heavenly For the Tabernacle most holy place Ark mercy seat Altar and other types were all of earthly things and in regard of their matter earthly but the heavenly things here intended were of another kind even such as were before mentioned concerning Christ for the body is of Christ Col. 2. 17. and by Gods making known to Moses both Moses and others by 〈◊〉 instruction might understand what the legall types prefigured and set forth unâ—… them Herein consisteth the excellency of the legall types which though they were in 〈◊〉 but examples and shadows as was shewed in the former Section Yet they 〈◊〉 examples and shadows of heavenly things They were patterns of things in the 〈◊〉 Heb. 9. 23. and a shadow of good things to come Heb. 10. 1. 1. God ordained them to be shadows of heavenly things to shew that he delightâ—… not in meer externall and earthly things Will I eat the flesh of Buls or drink the 〈◊〉 of Goats saith the Lord Psal. 50. 13. And again saith Christ to his Father 〈◊〉 and offering thou didst not desire c. Psal. 40. 6. See Chap. 4. v. 8. § 49. 2. He so ordained them to raise his peoples minds to heaven the proper place of Gods glory the place where Christ himself is and whither he will bring all his 〈◊〉 in their time and so make them set their hearts upon spirituall and heavenly 〈◊〉 set forth unto them by the externall types See Chap. 4. v. 8. § 50. 1. This giveth a demonstration of their erronious opinion who think that the 〈◊〉 rites were for no other end then to keep peoples minds occupyed about those 〈◊〉 so as they should not hunt after meer inventions of men I will not deny 〈◊〉 that for this end they might be instituted but I deny that that was the only or 〈◊〉 end of instituting them That is but a childish end in comparison of that 〈◊〉 and heavenly end for which they were principally ordained They were as 〈◊〉 or looking glasses to represent to Gods people the heavenly things before 〈◊〉 they were as steps or staires to raise them up to some sight of those heaâ—… things They who knew the right end and use of them discerned heavenly 〈◊〉 divine matters in them and were thereupon moved to aspire after those heaâ—…
translated that he might sanctifie having cleansed it This is farther evident by these words it is finished John 19. 30. which Christ uttered immediately before his death 1. Heaven is no place of suffering it was therefore requisite that all suffering should be finished before Christ came thither 2. Heaven was the place where possession was to be taken of that which Christ by his blood had purchased the price therefore of the purchase must needs be paid before he could take possession Quest. Why then doth Christ in Heaven make intercession Answ. Christ his intercession is no addition of new merit but an application of what he did and endured on earth See chap. 7. v. 25. § 106. This is a strong motive to trust wholly and only on that which Christ hath done for our redemption §. 62. Of mans Redemption by Christ. THe great benefit which Christ obtained for man is expressed under this word Redemption The Greek Verb from whence this noun is derived among other things signifieth to pay a debt and this noun signifieth such a Redemption as is accomplished by discharge of a debt To this purpose another like noun is used which signifieth the price of redemption Mat. 20. 28. Redemption is in general a freeing one out of thraldom Exod. 6. 6. This is done three wayes 1. By interceding and pacifying wrath Thus the Prophet Oded procured redemption for the Captives of Judah by his intercession 2 Chron. 28. 9. c. 2. By force and might Thus Abraham redeemed his brother Lot and the people that were captives with him by overcoming their enemies Gen. 14. 16. 3. By ransom or paying a price Thus an Hebrew that was sold a slave to a stranger might be redeemed by one of his Brethren Lev. 25. 48 49. The last of these is most agreeable to the notation of the several words which in the three learned Languages do signifie to redeem Though the last be especially intended in that mention is here made of a price namely Christs blood yet the other two are not altogether exempted For Christ hath every way redeemed man This will more clearly appear if we duly weigh the distinct kinds of bondage in which mâ—…n were by reason of sin 1. They were debtors to divine justice in which respect Christ teacheth us thus to pray forgive us our debts Mat. 6. 12. 2. They are Children of wrath Eph. 2. 3. 3. They are slaves to Satan Heb. 12. 14 15. 1. As debtors Christ paid a ransom for them 1 Tim. 2. 6. 2. As Children of wrath Christ makes intercession for them Rom. 8. 34. 3. But though justice be satisfied and wrath pacified the Devil will not let his captives go Therefore Christ by a strong hand wrested them out of Satans power and destroyed him that had the power of death that is the Devil c. Heb 2. 14 15. And he spoiled principalities and powers c. Col. 2. 15. The ransom which Christ paid was the ground of mans full redemption For by satisfaction of justice way was made to pacifie wrath both which being accomplished the Devil lost his right and power over such as he held in bondage This redemption is a full freedom from all that misery and compriseth under it reconciliation justification sanctification salvation Thus true redemption was wrought for man by Christ. I say true in opposition to the types and shadows of redemption under the Law Here the truth and substance of them is intended even redemption from all iniquity Tit. 2. 14. and from the curse of the Law Gal. 3. 13. The consequences and effects following hereupon do prove as much for by this redemption divine justice is satisfied wrath pacified grace procured and all spiritual enemies vanquished and we that are redeemed are also justified sanctified and saved That which effecteth all these must needs be true The ground hereof iâ—… 1. The dignity of his person who undertook the work Christ God-man Thâ—… was he worthy to stand before God to satisfie his justice and procure his favour Thus also was he able to vanquish all that stand against him 2. The value and worth of the ransom and price that he paid which was hiâ—… own blood as was shewed § 57. See more hereof chap 2. v. 15. § 152. §. 63. Of the difference betwixt the work of Creation and Redemption MUch matter of admiration doth this work of Redemption afford unto us The work of Creation is many wayes very admirable yet not to be compared to the work of Redemption wherein the power wisdom justice mercy and other divine attributes of God do much more brightly shine forth and wherein the redeemed reap much more good then Adam by his Creation Particular differences are these and such like 1. In the Creation God brought something out of nothing but in Redemption out of one contrary he brought another out of death he brought life this was a work of far greater power wisdom and mercy Death must first be destroyed and then life brought forth 2. In Creation there was but a word and thereupon the work followed In Redemption there was doing and dying And this for Redemption could be done by none but God God must come from Heaven God must be made man God must be made sin God must be made a curse 2 Cor. 5. 21. Gal. 3. 13. 3. In the Creation God arrayed himself with majesty power and other like properties fit for a great work in the work of Redemption he put on weaknesse he assumed a nature subject to infirmities and the infirmities of that nature he did as David did when he fought against Goliah he put off all Armour and took his staffe in his hand and drew near to the Philistine 1 Sam. 17. 39 40. 4. In the work of Creation there was nothing to withstand In the work of Redemption there was justice against mercy wrath against pitty death and he that had the power of death was to be vanquished 5. By Creation man was made after Gods Image like to him By Redemption man was made a member of the same mystical body whereof the Son of God is the head 6. By Creation man received a natural being By Redemption a spiritual 7. By Creation man received a possibility to stand By Redemption a certainty of standing and impossibility of falling 8. By Creation man was placed in an earthly Paradise By Redemption he is advanced to an heavenly Paradise §. 64. Of that humiliation gratulation and subjection which the Doctrine of Redemption teacheth THough the work of Redemption be glorious in the kinde thereof yet it puts us in mind of such an estate and condition as ministreth much matter of humiliation The need that man had of Redemption sheweth that he was a slave and a captive This bondage was the most woful estate that a Creature could fall into Slaves are not their own but they are altogether theirs who hold them in slavery Now according
the glory which shall be revealed in us Rom. 8. 18. For our light affliction which is but for a moment worketh for us a â—…ar more exceeding and eternall weight of glory 2 Cor. 4. 17. Gods bounty and magnificence puts him on hereunto In all things he sheweth himself like a God And in all things exceeds man None shall repent the losse of any thing for his sake This added to the former is a strong incitement to do undergo let go and endure whatsoever God calls us unto The husbandman waiteth for the precious fruit of the earth c. Jam. 5. 7. And should not we waite and endure for this precious recompence Hold not wealth too dear cast not away this recompence of reward â—… This latter property enduring implieth an everlastingnesse in the reward here intended Hereof see Chap. 5. v. 9. § 51. §. 131. Of Saints assurance of heaven THat the reward here spoken of might not be mistaken he expresseth the place where it is to be enjoyed in Heaven This is plentifully proved in the new Testament especially The place addeth much to the excellency of it Hereof see chap. 2. v. 10. § 93. This is the true Paradice 2 Cor. 12. 4. This is that City for the setting out whereof the most pretious things of this world are used Rev. 22. 10. 1. This amplifieth the bounty of God He seeketh not on earth that which satisfieth him to bestow on his therefore he provideth an inheritance in Heaven for them Indeed if man be regarded earth may seem an habitation good enough for him notwithstanding all he can do or endure But it seemeth not enough to the divine Majesty to bestow 2. Who would not serve such a Master who would not depend on such a Father 3. Much may this comfort Saints against their ordinary condition in this world Were it not for their hope in Heaven they would be of all men the most miserable 1 Cor. 15. 19. But expectation of Heaven is enough to uphold their heads and hearts 4. Sundry duties may hence be inferred 1. Heaven is on high therefore set your affections on things above Col. 3. 2. 2. Heaven is invisible Look up to it with faith the eye of the soul Heâ—… 11. 27. 3. Heaven is farre off Therefore wait till the Lord come Matth. 25. 14. 4. Heaven is a pure and clean place Therefore cleanse your selves from all filthinesse 2 Cor. 7. 1. 2 Cor. 6. 6. 5. Heaven is not for external pharisaical righteousnesse Matth. 5. 20. Let us make our Robes whiâ—…e in the blood of the Lamt Rev. 7. 14 15. 6. Heaven may be forfeited by the things of this world Therefore be ready to let them go for Christs sake 7. Heaven is to come Therefore look for it chap. 9. 28. 8. The Keyes of the Kingdom of heaven are Gods Ordinances Mat. 16. 19 Let them therefore be observed and kept pure To all that hath been said about reward the Apostle annexeth this evidence knowing in your selves This is sometimes set down as a duty Eph. 6. 8. And sometimes as a priviledge implying that God by his Spirit giveth his Saints even here while they live on earth this prerogative to know they have such a reward layd up for them in heaven It hath been shewed chap. 1. v. 14. § 161. That Saints are sure of salvation and by those evidences whereby it is made sure to them they may know it It hath also been proved in The whole Armour of God Treat 2. Part. 6. Of faith § 36 37. c. That true faith may be known Now faith is the substance of things hoped for that is the reward in heaven They therefore that know they have faith may also know that they have in heaven an enduring substance §. 132. Of holding fast confidence Heb. 10. 35. Cast not away therefore your confidence which hath great recompence of reward THe illative conjunction therefore sheweth that this verse is added as a conclusion of the former point Namely that we should persevere in our holy profession because it hath so great a reward By this inference it is evident that true Christians may have their eye upon the reward that is set before them in suffering for the Gospels sake See more hereof chap. 6. v. 18. § 149. The duty enjoyned upon aiming at reward is set down negatively thus cast noâ—… away your confidence Of the composition and diverse acception of the word translated confidence see chap. 3. v. 6. § 61. The word signifieth in general a free profession Some refer it to an open profession of the Christian faith before men Thus they make it contrary to a mans drawing back v. 38. But most interpreters take it to be a firm confidence in God which maketh us free in uttering our mind to him In this sense it importeth the cause of a free profession of the faith which is confidence in God This being attained must be maintained which for the greater enforcement the Apostle thus expresseth negatively cast not away The word used by the Apostle is a compound the simple verb signifieth to cast or lay aside Rev. 2. 22. 4. 10. The compound to cast away as the blind man that made haste to Christ cast away his Garment Mark 10. 50. They that do not fast hold their confidence cast it away Of fast holding confidence see chap. 3. v. 6. § 68. Hereby the folly of proud secure carelesse and fearful Christians is discovered who after evidence of some confidence given cast away the shield of faith like a fearful bragadocia after one skirmish casteth away his Armour and brings upon himselfe a perpetual reproach of a coward To encourage Christians to stand to their cause and to hold their confidence to the end The Apostle expresly declareth the issue of perseverance in this phrase which hath great recompence of reward The relative which hath reference to confidence for it is of the same gender and giveth us plainly to understand that perseverance procures a blessed recompence See chap. 3. v. 6. § 69. These two words recompence of reward are the interpretation of one greek compound word whereof see chap. 2. v. 2. § 16. Here it is taken in the better sense for that reward which is mentioned before § 130. concerning which Christ saith be that endureth to the end shall be saved Mat. 10. 22. Hereupon Christ himself at the end of his work saith I have finished the work which thou gavest me to do and 〈◊〉 O Father glorifie thou me c. John 17. 4 5. And this Apostle thus I have fought a good fight I have finished my course I have kept the faith henceforth there is laid up for me a Crown of righteousnesse 2 Tim. 4. 7 8. The reward is given at the end of the work as in a race it is given at the Goale and in the battel he that overcometh is recompenced Revel 2. 7. Of the benefit
Iacobs faith is thus set down And worshipped leaning upon the top of the staff The copulative and sheweth that this act 〈◊〉 reference to Iacobs faith as well as the former of blessing By faith he blesâ—… Iosephs sons and by faith he worshipped God His faith wrought in him a 〈◊〉 respect to God to yield unto him due service as well as care of his posterity God is the proper object of faith to honor whom faith doth much put 〈◊〉 on Hereby we may gain evidence of the truth of faith This latter effect hath reference to these words Israel bowed himself upon the â—…head Gen. 47. 31. Of the Hebrew word translated bowed himself and of the Greek word worshipped See Chap. 1. v. 6. § 74 75. By worshipping the Apostle here meaneth an action of piety done to God 〈◊〉 testimony of thankfulness for that oath whereby Ioseph had bound himself 〈◊〉 him with his Fathers His heart being cheered with the assurance which 〈◊〉 had given him thereof he lifteth it up to God and worshipped him 〈◊〉 testify his reverend respect to God in worshipping him he boweth his body 〈◊〉 or upon the beds-beds-head not upon any superstitious conceit of the place 〈◊〉 〈◊〉 his beds-head had stood East or towards the Mount where Ierusalem 〈◊〉 be built or many other like respects but to shew how he reared up himâ—… purposely to bow his body 〈◊〉 take the beds-beds-head to be his bolster or pillow whereupon he raised up 〈◊〉 Because a word coming from the same root and consisting of the same letters 〈◊〉 only in the points under them signifieth both a Beb 2 Kings 4. 10. 〈◊〉 a staff Numb 17. 2. Some interpret the word a bed others a staff The 〈◊〉 Text useth that word which signifieth a bed Gen. 47. 31. The LXX 〈◊〉 it by a word which signifieth a staff Because there was no difference in 〈◊〉 but rather a fit exposition of the word the Apostle quoteth the words of 〈◊〉 LXX See Chap. 1. v. 5. § 72. Both words bed and staff do fully set out 〈◊〉 meaning of the Holy Ghost and to the life do manifest the old mans desire 〈◊〉 〈◊〉 the inward devotion of his soul by a reverend composing of his body to 〈◊〉 God For rising up on his beds-beds-head hâ—… leanes on his staff and so bowes 〈◊〉 body in worshipping God He was in his bed and raised himself to sit up 〈◊〉 against his beds-beds-head and that in bowing his body he might be supporâ—… he leaned upon his staff and so worshipped The word leaning is not in 〈◊〉 Greek Text but implyed under the preposition translated upon and 〈◊〉 inserted by our translators to make the sence of the place more cleer The 〈◊〉 translated Top signifieth the uppermost part of a thing as the tip of a 〈◊〉 or the uttermost part This instance of Iacob in worshipping God gives evidence of the disposition 〈◊〉 a true Saint which is a readiness on all occasions to worship God Hereof 〈◊〉 more in The Saints sacrifice on Psal. 116. v. 17. § 112. The Apostles expressed mention of Iacob's reverend gesture in worshipping God manifested by his leaning on the top of his staff giveth us to understand 〈◊〉 it well becommeth a worshipper of God to manifest the inward devotion of 〈◊〉 soul by a fit composition of his body Thus God is honoured in soul and body Others are provoked to do the like Our own spirits are the more affected therewith See more of this point in The Churches Conquest on Exod. 17. vers â—… 22 29. Of using an help for our weakness in worshipping God as Iacob did by leaning on his staff See The Churches Conquest on Exod. 17. 1â—… § 48 51. §. 114. Of the Resolution of and Observations from Heb. 12. 21. By faith Jacob when he was a dying blessed both the sons of Joseph and worshiped leaning upon the top of his staff THe sum of this verse is Faith's proof The proof is drawn from a double effect The former hath respect to men which was Blessing them The latter hath respect to God which was a Worshipping of him The former is illustrated by the parties and by the time The parties were he that blessed Iacob and they who were blessed The sons of Ioseph The time was when he was a dying The other effect of worshipping is amplified by his manner of doing it Thus leaning upon the top of his staff Doctrines I. A Grand-father must be as carefull of the children of his son as of his own So was Iacob See § 111. II. Gods goodness extends it self to the children of his Saints This is here exemplified in the example of Ioseph See § 111. III. It is an honour to be the parent of children under Gods Covenant For honours sake is Ioseph here mentioned in reference to such sons See § 111. IV. Parents may and must bless their children Iacob is here accounted as a parent See § 111. V. Approach of death is a season to seek the good of posterity This phrase when he was dying intends as much See § 112. VI. Saints are ready on all occasions to worship God Instance Iacob See § 113. VII Inward devotion must be accompanyed with an answerable composition of body Thus did Iacob manifest his See § 113. §. 115. Of Joseph and his name â—…eb 11. 22. By faith Joseph when he died made mention of the departing of the Children of Israel and gave Commandement concerning his bones THe eighth instance of the vigour of Faith here produced is of Ioseph His faith is of the same kind that the faith of the others was The name Ioseph is derived from a verb that signifieth to adde and this reason is rendred thereof by his Mother The Lord shall add to me another Son Gen. 30. 24. His Mother had been long barren and her sister who was another wife of Iacob had many Children which aggravated her grief for her barrenness but at length The Lord remembred her and hearkned to her and opened her womb and gave her this Son Hereupon either by a prophetical Spirit or upon strong confidence that God would yet give her another Son she gave this son this name Ioseph The name therefore was an evidence of Rachels faith It fell out according to her faith she had another son though he cost her dearly even her life Ioseph whose faith is here commended is worthy due consideration and that in three especial respects 1. In regard of the Tryalls whereunto he was brought 2. In regard of the Graces wherewith he was endued 3. In regard of the Dignities wherewith he was honoured There is not an history of any other wherein the rare passages of the divine providence are more cleerly manifested than the history of Ioseph both in regard of that low estate whereunto he was brought and also of that high dignity whereunto he was advanced §. 116. Of Josephs Trialls 1. IOseph being young was hated
of the spirit of sanctification in him is more worth than Millions of Worlds as a rich and precious Jewel is of more worth than many loads of filthy mud 2. By reason of that benefit vvhich Saints bring to the places vvhere they are The vvorld through ignorance taketh no notice of that benefit or through obsâ—…inacy scorneth it or through malice persecute them who bring that benefit and thus shew themselves like hogs and dogs and so are not vvorthy the society of Saints In this reason two things are necessarily implied and two others plainly expressed 1. The things implied are these 1. The vvorth and benefit of Saints 2. The vvorlds esteem of them 2. The two things expressed are these 1. The vvorlds vilenesse 2. The judgement following thereon §. 266. Of the word of Saints OF the first point imployed which is the worth and benefit of Saints see Chap. 13. vers 1. § 8. One special ground thereof is Gods favour to them A mortal Kings favour may make a mean man precious and of high account Instance Pharaoh's favour to Ioseph Gen. 41. 40. c. And Darius his favour to Daniel Dan. 6. 3. And Ahashuerosh his favour to Hester and Mordecai Hest. 2. 17. and 9. 4. And the favour of other Kings to their favourites in all ages Much more will the favour of the eternal God Almighty Lord and King of Kings make men precious There is an Hebrew word which fitly answereth to our English word a favourite whereof see Saints sacrifice on Psal. 116. vers â—…5 § 95. 96. Another ground is their Union with Christ As Christ assumed mans nature in general So he hath united in special their persons to that mystical body whereof he is the head they are all called Christ 1 Cor. 12. 12. In this respect they must needs be the most precious Creatures of all A third ground is the aboad of the Spirit of God in them whereby they are enabled to do much good wheresoever they come 1. This is a matter of high admiration and requireth much gratulation 2. It is a great incitement to be of this society and fraternity men vvill serve seven years or more to be of a good Company but what Company like to this 3. This should make us content with this worthy estate and precious condition With what estate shall any be content if not with this The honourable man is in a slippery estate witnesse Haman The rich man holds an Eeâ—… by the tail for Riches fly away as an Eagle Prov. 23. 5. The voluptuous man nourisheth an Adder in his bosom For he that withheld not his heart from any joy discerned all to be vanity and vexation of spirit Eccles. 2. 11. But believers when they wander have cause to be more content than they that dwell in stately Palaces and they that are clothed with Sheeps skins and Goat skins have more cause to rejoyce than Herod in his royal apparrel Act. 12. 21. When they are destitute they have more cause of content than Dives who fared sumptuously every day Luke 16. 19. When they are afflicted they are in a better condition then Belshazzar when he was most merry with his Princes Wives and Concubines Dan. 5. 3 4. When they are evil intreated they are better than they who are applauded as Herod was Act. 12. 22. When they are tormented they are in a better case than they that stretch themselves upon beds of Ivâ—…ry Amos 6. 5. 4. The worth of Saints teacheth them to walk worthy of that worth They must be like the Woman arrayed with the Sun which trampled the Moon under her feet Rev. 12. 1. Their worthy walking is to be heavenly minded and to have an heavenly conversation Their condition calls them to contemne the world and their want of a setled place in this world should put them on to wander heaven-ward And to seek that Citie which is to come So did wanderers of old vers 16. 5. The aforesaid worth of Saints is a great comfort and encouragement against the scoffs and scorns of the men of this world It is enough that whatsoever the world judge of them they are precious in Gods sight That good angels answerably have them in high esteem and that other Saints account them as Gods chiefest Treasure 6. This affords a caveat to the men of this world to take heed of abusing these wanderers These are they of whom the Lord saith Touch not 〈◊〉 anointed Psal. 105. 15. And again He that toucheth you toucheth the apple of mine eye Zech. 2. 8. God may in his unsearchable wisdom suffer his worthy ones to be tried and thereupon suffer adversaries and persecutors to prevail against them for a while but assuredly as Gods precious ones shall not be utterly forsaken so their adversaries shall not go scot-free 2 Thâ—…s 1. 6 7. §. 267. Of the worlds vile esteem of Saints THE other thing implied is the worlds esteem of Saints and that is a base and vile esteem as if they were not to be regarded For the aforesaid instances that they wandered in Sheeps skins c. doth manifest a vile esteem of them They neglected they rejected they ill entreated them Isâ—…mael had a mean esteem of Isaac manifested by mocking him Gen. 21. 9. So had Saul of David 1 Sam. 22. 11 and Michal his daughter 2 Sam. 6. 16. David's oâ—…t complaints hereof Psal. 119. 51. and 79. 4. So Iob Iob 30. 1. c. The Prophets observe this to be the common conceit of the world Isa. 62. 4. Ier. 30. 17. So doth an Apostle 1 Cor. 4. 13. Wofull experience giveth too evident proof of the truth hereof even in these our dayes This is so by reason of many corruptions in the world As 1. Ignorance both of the true worth of Saints and also of Gods high account of them The world is blinde in spiritual matters 1 Cor. 2. 14. 〈◊〉 2. Unbelief The world will give credit to nothing revealed out of Gods word Isa. 53. 1. 3. False principles As false rules of judging which are outward shew sence and worldly glorie The world sets too high a price on external and earthly things 4. Malice This adds much to their blindnesse yea it casts dust upon the eye of their reason It becomes us to take heed of being beguiled vvith the vvorlds esteem and account of men Yea and to take heed that vve be not over credulous in believing the reports that the vvorld giveth and rumours that it spreadeth abroad of Saints What vile reports did they give of John the Baptist and of Christ himselâ—… Mat. 11. 12 19. The like might be exemplified in every age of the vvorld §. 268. Of the Worlds unworthinesse a cause of Saints wandring THE first thing expressed in this reason of Confessors wandring is the vvorlds vileness The vvorld is not vvorthy of them This consequence is confirmed by this direction vvhich Christ giveth to his Disciples
signifieth a frame of wood wherein one piece is fastned acrosse unto the other fitted for Malefactors to be stretched thereon As we use to hang Malefactors upon a Gallows or Gibbet So the Romans were wont to nayle them to a crosse So was Christ being delivered by the Iewes to the Remans So as here the instrument of Christs death is Metonymically put for the kind of his death which was a most painfull and shamefull death yea and a cursed death too Gal. 3. 13. Here also under this word Crosse Synecdochically all Christs suffâ—…rings from his Conception to his Ascension may be comprised For this word Crosse both in sacred Scripture and also in other Authors is put for all manner of afflictions In this respect Christs whole life was a Crosse that is full of afflictions Christs crosses were either connaturall or accidentall Connaturall were such degrees of his humiliation as made him like unto man Hereof see Chap. 2. v. 17. § 169. Accidentall crosses were such as arose from externall causes Hereof See Chap. 2. v. 10. § 96. His heaviest Crosses were at the time of his death for that was the hower of his adversaries and the power of darknesse Luk. 22. 53. Those crosses may be drawn to foure heads 1. His apprehension 2. His examination 3. His condemnation 4. His execution 1. To apprehend him one of those whom he had chosen to be his disciples and an Apostle came as a guide This was foretold as an aggravation of the point Psal. 55. 12 13 14. Others that followed that Traitor came with swords and staves as to â—… thiefe Luk. 22. 52. and they bound him as a notorious Malefactor Ioh. 18. 12. 2. To examin him they hurry him from one Judge to another five severall times 〈◊〉 all which places he is egregiously abused and kept waking all night and the next day to his death 1. He is brought to Annas John 18. 13. There they smote him with a staffe or wand 2. From Annas to Caiphas Joh. 18. 28. There they spit in his face and buffet him Matth. 26. 67. 3. From Caiphas they send him to Pilat Luk. 23. 1. 4. From Pilat to Herod Luk. 23. 7. There he was ill intreated by Herod and his guard 5. From Herod to Pilat again 〈◊〉 11. There they scourged him and platted a crown of thornes on his 〈◊〉 Ioh. 19. 1 2. and smote him with their staves on the head so crowned Matth. 27. 30. 3 He is condemned 1. By the Senat of the Iewes who adjudged him worthy of death Matth 26. 66. 2. By the suffrage of the common people a Murtherer and raiser of sedition is acquitted rather then he 3. By the like suffrage it is required that he should be crucified 4. By Pilat the Judge he is condemned to the crosse meerly upon the importunity of the Iewes for the Judge professed that he found no fault in him Matth. 27. 24. 4. About his execution 1. They force him to carry his own Crosse under which by reason of his former ill usage he even fainted So as a stranger was forced to help him to beare it Compare Ioh. 19. 17. wiith Luk. 23. 26. 2. They bring him to a most noysome place Matth. 27. 33. 3. They gave him Vinegar to drink mingled with Gall. So they did againe whilst he was hanging on the Crosse Matth. 27. 34 48. 4. They disrobe him and strip him naked to all kind of weather Matth. 27. 35. 5. They nayle to the Crosse his Hands and Feet the most sensible parts of his body where store of sinnews and nerves meet together Ioh. 20. 25. 6. They caused him so nayled to hang on the Crosse till he died By the aforesaid particulars we may observe how they offended all his senses 1. His Hearing by crying Crucifie him Crucifie him 2. His Sight with scoffing and scorning gestures 3. His Smell with the noysome place of Golgotha 4. His Tast with Vinegar Gall and Myrrh 5. His Feeling with Thornes on his Head boxes and blowes on his cheekes filthy spittle on his face peircing his hands and feet with nayles cruell lashes on all his body So torne was his flesh with whipping as Pilat thought it might have satisfied the Iewes Thereupon bringing him out in that case he said Behold the Man Joh. 19. 1 5. Thus from the crown of his head to the soales of his feet there was no part not vexed not tortured Great and heavy were these crosses but his inward anguish of soul was infinitly more Hereof see Chap. 2. v. 9. § 76 And Chap. 5. v. 7. § 38 An internall curse accompanied the kind of Christs death which was upon a Crosse. By the law this kind of death was accursed Deut. 21. 23. Quest. Why this kind of death rather then any other Answ. To be a type of that curse which Christ took upon him as our surety Gal. 3. 13. The heavy weight of Christs Crosse doth 1. Much commend the transcendent love of God and of Christ to man 2. It doth aggravate the horrible nature of sin 3. It doth amplifie the invaluable price of mans redemption §. 18. Of Christs enduring the Crosse. OF the aforesaid Crosse collectively comprehending all Christs sufferings it is said that Christ endured it Of this verb See Chap. 10. v. 32. § 121. The word is sometimes used to set out a couragious standing against an hostile power Here it implyeth a so bearing the Crosse as not to be discouraged or hindred thereby in his course Among other vertues it intendeth two especially namely Patience and Constancy The verb is translated to take patiently 1 Pet. 2. 20. and the noun Patience Luk. 21. 19. It is also put for perseverance Matth. 10. 22. Act. 17. 14. Rom. 2. 7. Thus Christ most patiently endured 〈◊〉 Crosse and constantly abode under it Christs Patience had respect to God 〈◊〉 and his enemies the instruments of his troubles 1. In relation to God Christ did 1. Obediently submit himself to Gods will This was the ground of all Phil. 2. 8. In nothing did he thwart the same nor failed in fulfilling any part thereof Heb. 5. 8. 2. Contentedly he endured what was the good pleasure of his Father to lay upon him though otherwise through the great extremity of agony he could have wished that it might have passed over Matth. 26. 39. 3. He willingly endured all 4. With much humility he submitted himself He humbled himself Phil 2. 8. 5. Confidently he depended on God in his greatest extremitie This title My Father and the ingemination of this phrase My God My God shew as much Matth. 26. 39. and 27. 46. He neither doubted of his Fathers favour nor despaired of his succour 2. In relation to himself Christ most meekly and mildly endured the Crosse without any inward fretting and vexing his Spirit Indeed his Soul was troubled and very heavy but that was by some unexpressible burthen that pressed upon his Soul not by perplexing his Soul
Chron. 19. 2. Answ. 1. There is a peace of confederacie whereby men of different Religions binde themselves from offering violence or any hurt one to another yea to communicate each to other of their several Commodities and to afford help each to other against such as shall wrong either of them Gen. 26. 31. this is not unlawfull 2. There is a peace of amity and familiarity whereby men give evidence of an approbation of one anothers courses and of so great affection one to another knitting themselves as fast together as they can and that in the nearest bond of relation that may be for this was Iehosaphat reproved 2 Chron 19. 2. Obj. 2. We are forbidden to receive him that bringeth not the truth 2 Iohn v. 10. Ans. We must distinguish betwixt persons of another Religion some are not among us but in other Nations and Countries In this respect there is no great danger of being seduced by them There are also some of quiet spirits and seek not to seduce others With such there may be peace and concord Others live among us are of turbulent spirits take all occasions of gainsaying the truth and endeavour what they can to seduce professors of the truth Of such speâ—…keth the Apostle 2 Ioh. v. 10. Obj. 3. Christ himself saith that he came not to send peace but a sword Matth. 10. 34. Answ. Christ doth not properly speak this as the end of his comming but as a consequence following thereupon The most proper end of Christs comming was to bring peace but because the Gospell whereby that peace was revealed was such a light as discovered the darknesse wherein men lived they that loved their darknesse would not endure that light but by all the violence that they could sought to suppresse it thence arose the sword Quest. If peace be to be followed with all men how can one Christian go to Law with another Answ. See an Answer hereunto In the Guide to go to God or explanation of the Lords Prayer § 150. Quest. 2. How may Christians wage warre Answ. See hereof The Churches Conquest on Exod. 17. 9. § 17. 87. Both Law and War rightly used are means of procuring recovering and preserving peace §. 74. Of peace-breakers IF peace be to be followed with all men what may be thought of peace-breakers Such as these 1. busi-Busi-bodies and intermedlers with matters that belong not to them 1 Pet. 4. 15. 2. Men of Churlish disposition Such as Naball was 1 Sam. 25. 17. He endangered himself and whole Family 3. Suspicious heads who in all things imagine the worst Not without cause it this Epithite given to this vice Evill surmises 1 Tim. 6. 4. This caused Saul so to persecute David as he did To this head may be referred hard censures 4. Whisperers Tale-bearersâ—… Reporters of such things as may stir up contention The wise man resembleth such to fuell that maketh fire to burn Prov. 26. 20 22. 5. Quarellers Such as on all occasion are ready to raise strife 6. Proud persons who scorn to passe by wrongs or to speak peace Prov. 13. 10. In the pride of their heart they say My friend shall find me to be his friend Mine enemy shall know with whom he hath to do A speech more beseeming an heathenish Roman then a Christian professor 7. Irreconcilable persons who will accept of no attonement no peace like the fellow-servant Matth. 18. 30. Such an one was Saul 8. Men ready on all occasions to go to Law 1 Cor. 6. 1. 9. Lawyers that stir up their clients to hold out their sutes in Law and help them in their unjust causes as Tertullus Act 24. 2. 10. All sorts of notorious sinners who provoke the Lord to take away peace from people Ier. 16. 5 12. §. 75. Of means to procure and preserve peace FOr procuring peace the Apostle commends five speciall vertues Eph. 4. 2 3 4. 1. Humility or lowlinesse of mind whereby we think as meanly of our selves as is meet and are ready to prefer others before our selves This will keep a man from pride scorn and other incendiary properties 2. Meeknesse which is a quiet disposition of the soul whereby a man is of a mild temper to others whether they be milde or harsh to him as a sheep is ever like it self A dog also may be sometimes quiet but if it be provoked it will fly in your face Meeknesse keepes men from quarrelling from whispering from all manner of turbulent disposition 3. Long suffering which is a patient disposition whereby a man is moved to bear with wrongs This moderateth anger cruelty and rage this restraineth revenge 4. Forbearing one another this hath respect to others infirmities which they behold with such pitty and compassion as it makes them to pitty them the more but not the lesse to respect them This keeps men from churlishnesse which is a great enemy to peace 5. Love this is a uniting grace it knits mens hearts together 1 Sam. 18. 1. Col. 2. 2. It is therefore of singular use to keep peace It keeps down incentives to contention and composeth men to peace 1 Cor. 13. 4 5. For preserving peace two things are to be observed 1. Avoiding things that break peace which are set down § 74. 2. Labour after the things that make to peace even such as these 1. Be of one mind 1 Cor. 1. 10. 2. If that cannot be be sure that that wherein thou dissentest be a truth grounded on Gods word 3. Dissent in love 4. If men be such as we cannot be in amity and familiarity withall yet let there be externall unity 5. Imbrace all offers of peace Luk. 17. 4. 6. Stand not on punctilioes who should first begin be thou the forwardest Gen. 13. 8. 7. Cease not to follow it upon others refusall Psal. 120. 7. 8. Mediate with others and for others though thou thy self beest not at difference with either party Matth. 5. 9. Exod. 2. 13 9. If God take away peace humble thy self repent and earnestly call upon God to restore peace 2 Chro. 7. 14. §. 76. Of joyning holinesse with peace ANother grace which dependeth on the foresaid verb follow which is holinesse Of this grace See Chap. 3. v. 1. § 5 6 c. It is joyned with peace by this copulative AND so as peace and holinesse must go together He that was King of peace was also King of righteousnesse Chap. 7. v. 3. § 22. Hezekiah thus joyneth them together Peace and truth by 〈◊〉 〈◊〉 meaneth purity of Religion Peace and righteousnesse are said to kisse 〈◊〉 another They are like two turtle Doves which seldome part but very oft are billing one another The kingdome of God is said to be in righteousnesse and peace Rom. 14. 17. And the wisdome that is from above is first pure then peaceable Jam. 3. 17. Peace hath an especiall relation to man and his good holinesse to God and his honour These two may no more be severed then the two
pointeth at Gods Providence his brother hath need this manifesteth a brothers necessity Iohn 3. 17. We may from hence infer That the mercy which by many is very highly esteemed cometh short of the true extent of mercy and is too too scanty Some particular instances hereof are such as follow 1. Some having a minde to build Almes-houses hospitals or other like 〈◊〉 of charity or piety will do nothing to any in their distresse upon conceit that that is enough for them to do Such works rightly done are warrantable and commendable but yet such as so carry the matter may seem to be more vain-glorious then truly charitable 2. The like may be said of such as intending to leave a liberal Legacy to some Colledge or Hospital to maintain poor Scholars and impotent persons neglect all other opportunities of shewing mercy 3. There be some that will be content to contribute some money to help those that are in distresse but utterly refuse to visit the sick to go to prisoners to take any pains about relieving others Though the former ought to be done yet the latter should not be neglected Their Charity is too lazy a kinde of Charity 4. On the other side There be others will take great pains in visiting prisoners and sick folks and with wholsome words will seek to comfort them that are in distresse but will not part with a peny to relieve any This is too covetous a Charity 5. There be that will much solicit others to be charitable but do nothing themselves This is a self-condemning Charity 6. Of a contrary disposition are others who will prosesse to do what they can themselves for relief of the distressed but they will not stir up any others This is an unneighbourly kinde of Charity If they think it a good duty for themselves to do Why do they not also provoke others to do good and to partake of the reward Besides this kinde of Charity may prove too scanty in that one alone cannot to purpose do that which by the help of many may be done Many hands will lift up a heavy burthen 7. There be that say They will pray for such as are in distresse but that is all which they will do This is a disgracefull kinde of Charity it bringeth a reproach upon the profession 8. Many that are bountifull to Friends and Kindred will do nothing at all to such as are strangers This kinde of Charity savoureth too much of self-love Thus some sail one way some another and thereby lose the glory of that which in part is well done Like the King of Israel who smiting his arrows on the ground thrice and then staid lost that full conquest over his enemies which otherwise he might have got 2 Kin. 13. 18 19. Let us that are charitably minded extend our charity to all sorts of persons to all kinde of cases according to the Rule of charity before-mentioned Thus shall we do the more good to others and receive the more comfort to our own souls neither will failing in one needfull point take away the glory of all Therefore as an Apostle adviseth to adde grace to grace 2 Pet. 1. 5 6 7. So I advise in this case to joyn to brotherly-love hospitality to the succouring such as are restrained by sicknesse imprisonment bonds or any other way To these joyn distribution to the necessity of the Saints Hereunto Intercession for the oppressed consolation to the troubled in conscience and finally prayer for all For he that said of one work of Charity Do this said also of other works Do this and this also What God hath joyned together let not man put asunder Matth. 19 6. §. 29. Of the meaning of this phrase As being your selves also in the body AS an Incitation and Direction to the forementioned extent of mercy the Apostle addeth this clause As being your selves also in the body This is translated word for word as it is in the original Some take it in the very same sense as the former clause was As bound with thâ—…m and understand the principal Verb as repeated in this clause thus Remember them that are afflicted as if ye your selves also were afflicted in the body In this sense they take the word body synecdochically for the person as if he had thus said As if you your selves also were afflicted in your own person This is a sense agreeable to the Apostles words but not fully expressing the extent of the Apostles intent and emphasis of his phrase 2. Others by this phrase being in the body take a mans common natural condition to be meant even a frail weak changeable estate subject to all kinde of miseâ—…ies as others are and thereupon thus set out the sense of the phrase As being in the body of those that are afflicted 3. There be that take the word body mystically for the mysticall body of Christ as if the Apostle had pressed the spirituall union of Christians under Christ their Head for a motive to work mutuall compassion And indeed it is a very forcible motive It is plainly and pertinently pressed 1 Cor. 12. 26. Though in the general the former clause As bound together and this As in the body may aim at the same scope yet in particular they may be distinguished one from another as the manner from the cause the former especially setting out the manner that is with much compassion and fellow feeling As bound with them The later leading us to a cause of mercy even our common condition being in the body as others and also our spiritual union being of the same mystical body §. 30. Of Compassion wrought by consideration of the common condition of all THe literal acception of this phrase As being your selves also in the body doth shew that that common condition whereunto all are subject should work compassion towards them which are in any adversity in that we our selves are also in the body and are of such a constitution as others are subject to the like adversity This doth the Apostle thus presse Restore such an one is fallen in the spirit of meeknesse considering thy self lest thou also be tempted Gal. 6. 1. This is that thing which Iob aims at where he saith to his friends If your soul were in my souls stead I would strengthen you with my mouth Job 16. 4 5. Hereby he intimates to his friends that they might be in such a case as he was 'T is oft pressed upon the Israelites that they should remember that they were servants in the Land of Aegypt and that thereupon they should shew mercy to servants Deut. 5. 14 15. And that they should not oppresse a stranger because they were strangers in Egypt Exod. 23. 9. God made men subject to like infirmitiâ—…s that other are to be Priests that 〈◊〉 might have compassion on the ignorant Heb. 5. 2. Yea Christ himself took on him not only the nature of our infirmities but also the infirmities of our nature that
FOR in this place intendeth both a proof and also an illustration which is taken from a solemn Rite under the Law which was a burning of a Sacrifice without the Camp so as the Priest who served in the Tabernacle nor might nor could eat thereof The Illustration is by way of resemblance thus As the Priest under the Law serving in the Tabernacle neither might nor could eat of that Sacrifice which was burnt without the Camp So they who under the Gospel serve the Tabernacle cannot partake of Christ who was the truth of that Type The Apostle writing to the Hebrews who were well acquainted with the legal Rites and too much addicted unto them doth oft strike on this string of the Judaical Law both in shewing the impotency of those Rites and also in framing Arguments from them to alienate their minds from them Thus he fighteth against them with their own weapons See Ch. 9. v. 13. § 68. The word translated Beasts according to the notation thereof signifieth a living creature For the Sacrifices before they were slain were living Our English according to the Latine cals them Animals and we style a man that wants understanding An Animal This word is applied to those living Spirits which attend the Throne of God Revelation 4. 6. By reason of their resemblance in Courage in Strength in Speed and other like Excellencies to some particular Beasts But here it is taken in the most usuall sense for bruit Beasts For such were offered up for Sacrifice The Beasts here meant were such clean Beasts as were appointed for Sacrifice In particular here may be understood 1. The red Heiser of whose ashes the purifying water was made Numb 19. 2 c. 2. The Bullock that was offered for the Priests sin Levit. 4. 3 c. 3. The Bullock that was for the sinne of the whole Congregation Numb 4. 14 c. 4. And that most especially the Bullock and the Goat that were both slain on the solemn annual day of Atonement Levit. 16. 27. The Body of these beasts are expresly mentioned because their life was taken away before they were burnt For they were slain at the Altar Numb 4. 4. So as by their bodies he means their carcasses under which these particulars are expressed The skin of the Bullock and all his flesh with his head and with his legs and his inwards and his dung Num. 4. 11. As for the Bloud of these Beasts it is here said to be brought into the Sanctuary Oâ—… the word Sanctuary See Chap. 8. v. 2. § 4. Here under the word Sanctuary both parts thereof are intended both the outward part called the Holy place and also the innermost called the most Holy For the bloud here mentioned was brought into both and sprinkled in them both Levit. 16. 14 15 16. This bloud did typifie the bloud and death of Christ whereby Satisfaction was made for sinne Therefore it is here said That the bloud was brought for sinne namely to cleanse and take away sinne both from the Priest himself and also from the people For it is expresly said That he shall offer his Bullock of the sinne offering which is for himself and make an atoâ—…ment for himself and his house Levit. 16. 6. It is also added That he shall make an atonâ—…ment for the people ver 24. Of the Priests offering for himself and the people See Chap. 5. v. 3. § 14. Yea it is said That he should make an atonement for the Holy place and the Tabernacle and the Altar Levit. 16. 16 20. For this end the bloud was sprinkled before and upon the Mercy-seat Levit. 16. 15. to shew the concurrence of Divine Justice and Mercy For that bloud did typifie the bloud and death of Christ whereby Satisfaction was made for sinne Gods Justice being satisfied by Christs bloud way was made thereby for approaching to the Mercy-seat and obtaining mercy The things in the Holy place and the Altar were sprinkled with bloud to take away that guilt of sin which man brings upon himself and upon all that he useth or is used for his good The word translated brought is a Compound and to expresse that composition it may be translated brought in thus brought in into the Sanctuary For the Preposition in iâ—… twice used 1. with the Verb in composition and then joyned with the Noun Sanctuary It sheweth that the beast was slain and so his bloud shed without those two holy places namely at the Altar and from thence carried into those places Thus Christ was offered up on earth there was his bloud shed but he carried it with him into heaven and there presents it to his Father at the Throne of grace Hereupon it is that his bloud or death hath a virtue and efficacy to cleanse away our sinnes and to take away the guilt and curse which we have brought upon all things that we use and upon all things that we do and undertake The foresaid bloud is here said to be brought by the Highpriest Of an Highpriest See Ch. 2. v. 17. § 172. The Highpriest is said to carry in this bloud 1. Because none else might enter into the most holy place Chap. 9. vers 7. 2. Because Highpriests were ordained for men in things pertaining to God Heb. 5. 1. 3. Because the Highpriest was an especiall Type of Christ who by presenting his own bloud at the Throne of grace maketh atonement for the sins of all Gods people Of the resemblances betwixt an Highpriest and Christ. See Chap. 8. v. 1. § 4. §. 127. Of burning beasts without the Camp THe Noun translated Camp is derived from a double compound Verb. The simple Verb signifieth to cast the single compound to cast in The double compound to cast about It is used to set forth a pitching of Tents or setting souldiers in aray The Noun is oft used for a Castle wherein souldiers lie in Garison Act. 21. 34 37. It is also put for an Army which consisteth of souldiers set in aray Hâ—…b 11. 34. And likewise for a Camp wherein souldiers lie together in their several Tents Rev. 209. In this place it hath reference to Israels abode in the wildernesse where they dwelt in Tents and their Tents were pitcht by several Standards as the Tents of souldiers use to be in a Camp The bodies then of the foresaid beasts were carried beyond all their Tents and burnt in a void place where were no Tents and in this sense are said to be burnt without the Camp The Lord who commanded the bodies of the beasts so to be burnt did thereby manifest that he would not leave the Priests to feed on those Sacrifices as they did on others and therefore to take away both liberty and possibility of eating thereof he caused them so to be burnt and that in a type as the Apostle sheweth in the next verse As these so other Sacrifices especially those which are
the God of peace we may be children of peace Matth. 5. 9. §. 164. Of Gods raising his Sonne from dead THe person on whom the Apostle calleth is further described by an act of his power in raising his Sonne from the dead This phrase He brought again is the interpretation of one Greek compound Verb. The simple Verb signifieth to bring The compound to bring again Our English doth fitly and fully answer the Greek The enemies of Christ brought him to death but God his Father brought him again from death This phrase sets forth the resurrection of Christ. It is frequently attributed to God his Father as Act. 2. 32. 4. 10. 5. 30. 10. 40. 13. 30. Indeed this act is oft attributed to Christ himself In reference thereunto thus saith Christ Destroy this Temple and in three daies I will raise it up Joh. 2. 19. And again I lay down my life that I may take it again I have power to lay it down and I have power to take it again Joh. 10. 17 18. Answ. The very same act may be applied to the Father and the Son for they are both one Joh. 10. 30. in regard of the Divine nature What things soever the Father doth these also doth the Sonne likewise As the Father raiseth up the dead and quickneth them even so the Sonne quickneth whom he will John 5. 〈◊〉 〈◊〉 This point of the resurrection of Christ is a great mystery the ground of our resurrection and thereupon typified and prophesied of before Christ was incarnate foretold by Christ himself in the daies of his flesh distinctly recorded with sundry evidences thereof and much published after it was accomplished 1. Many were the Types thereof as 1. Adams waking out of a dead sleep God causeth a deep sleep to fall upon Adam and took one of his ribs and made a woman Gen. 2. 21 22. and then the man awoke Thus by Christs death was the Church made a fit Spouse for him and then was he raised 2. Isaacs delivery from being sacrificed Gen. 22. 12. Heb. 11. 19. 3. Israels passing through the red sea Exod. 14. 29. 4. Aarons dead rod which bâ—…dded and brought forth buds and bloomed blossoms and yielded Almons Num. 17. 8. 5. The bird that was dipt in blood and let go Lev. 14. 51 53. and the scape-goat Lev. 16. 21. 6. The translation of Enoch Gen. 5. 24. and rapture of Eliah 2 King 2. 11. 7. The raising of the son of the widow of Zarephath 1 King 17. 22. and of the Shunamite 2 King 4. 35. 8. The restoring of dry bones to living men Ezek. 37. 10. 9. The building of the second Temple Ezr. 6. 14. 10. Ionah his coming out of the Whales belly Ion. 2. 10. Matth. 12. 40. 2. There were also sundry Prophesies of Christs resurrection as these He shall prolong his daies He shall see of the travell of his soul He shall justifie many Isa. 53. 10 11. This phrase This day have I begotten thee Psal. 2. 7. is applied to Christs resurrection Acts 13. 33. So is this Thou wilt not leave my soul in hell Psal. 16. 10. Act. 2. 31. and this The sure mercies of David Isa. 55. 3. Act. 13. 34. 3. Christ foretold his resurrection not only in dark terms as Ioh. 2. 19. but also plainly Matth. 12. 40 41. 16. 21. 17. 23. 4. The distinct narration of Christs resurrection is set down by all the Evangelists with sundry circumstances thereabouts 5. There were many eye witnesses thereof as Angels Luke 24. 4. Women Matth. 28. 5. All sorts of men Foes Matth. 28. 11. Friends Ioh. 20. 19. He was seen of about five hundred brethren at once 1 Cor. 15. 6. Those bodies of the Saints which came out of the graves after his resurrection were also witnesses thereof Matth. 27. 52 53. 6. Christs resurrection was a principall point that the Apostles Sermons published in planting Churches Act. 2. 24. 7. This is one of the Articles of the Christian faith expresly set down in all Christian Creeds and beleeved by every true Christian. 1. God brought again his Sonne from the dead to manifest the brightness of his glory Christs passion was as a cloud that overshadowed his Divine glory That it might not be thought that his glory was either extinguished or eclipsed but only hid for a time it began to shine forth at his resurrection for he was declared to be the Sonne of God with power by the resurrection from the dead Rom. 1. 4. 2. He did it to declare that full conquest which his Sonne had over all his enemies The last enemy was death so as his rising from death was a full demonstration of his full conquest In this respect the Apostle saith that he was raised again for our justification Rom. 4. 25. The Apostle having cleared the point of the resurrection of Christ from the dead maketh this holy exaltation against death it self O death where is thy sting O grave where is thy victory 1 Corinth 15. 55. 3. Christ was raised from the dead to make way for the finishing of the work of his Priesthood which was by ascending into heaven and there making continuall intercession for us Rom. 8. 34. This he could not have done if he had not been brought again from the dead 4. Christ was raised to give assurance of our resurrection both former and later Our former resurrection is our regeneration concerning which it is said that God hath begotten us again unto a lively hope by the resurrection of Iesus Christ from the dead 1 Pet. 1. 3. Our later resurrection shall be of our bodies for Christ rose as an Head to make way for the resurrection of all his members Hereupon saith the Apostle Christ is risen from the dead and become the first-fruits of them that sleep 1 Cor. 15. 20. 1. This gives an instance of the greatness of Gods power which the Apostle thus to the life expresseth The exceeding greatness of his power to us-ward who believe according to the working of his mighty power which he wrought in Christ when he raised him from the dead Eph. 1. 19 20. Where the Apostle maketh mention of Christs resurrection he ordinarily addeth a word of power thereunto as Rom. 1. 4. 6. 4. 2 Cor. 13. 4. Experience declareth the raising from death to be a work of Almighty power For what are armies of men or beasts to death If death seize on them what are they Death so brings down the lion as the fearfull hare may pull him by the beard Where death hath seized on any we say there is no hope of life yet this instance sheweth the contrary The devil is said to have the power of death Hebr. 2. 14. The devil therefore and all the power of hell are manifested to be vanquished by Christs resurrection Of all evidences of Gods power meditate on this because of the greatness clearness and manifold fruits