As God he was the Altar that sanctified that Sacrifice for the Altar sanctifieth the gift Matth. 23. 19. As God-man in one person he was the Priest that offered that Sacrifice upon that Altar Through the eternall spirit he offered himself Heb. 9. 14. Herein the sufficiency of Christs Priest-hood is evidenced in that each nature did what was proper to it By the humane nature all matters of service and suffering were done and endured by the Divine nature all matters that required Divine authority and dignity were performed from the union of those two natures in one person the accomplishment consummation and perfection of all arose See more hereof Chap. 9. v. 14. § 78. §. 173. Of Christ an high and great Priest AS Christ was a true Priest so he is here styled by the Apostle an Highpriest In Greek these two words are compounded in one which word for word we may translate Arch-Priest as Arch-Angel 1 Thess. 4. 16. Jude v. 9. Arch-Shepherd or Chief Shepherd 1 Pet. 5. 4. Arch-builder or Master-builder 1 Cor. 3. 10. Arch-Publican or Chief-Publican Luk. 19. 2. In the Hebrew the phrase translated Highpriest is great Priest Levit. 21. 10. And the same person translated in English Chief Priest is in Hebrew Head-Priest 2 King 25. 18. Aaron was the first that had this title given unto him Lev. 16. 3. and the eldest son of the family of Aaron was successively to be High-Priest after the death of thé former High-Priest Exod. 29. 29 30. There were sundry Duties and Dignities proper to the High-Priest for the time being As 1. To enter into the most Holy place Lev. 16. 3. 2. To appear before God for the people Exod. 28. 29. 3. To bear the sins of the people Exod. 28. 38. 4. To offer incense Lev. 16. 12 13. 5. To make atonement Lev. 16. 32. 6. To judge of uncleannesse Lev. 13. 2. 7. To determine controversies Deut. 17. 8 12. 8. To blesse the people Num. 6. 23. Christ is styled High-Priest 1. For excellency sake to shew that he was the chiefest and most excellent of all 2. To demonstrate that he was the truth whom Aaron and other High-Priests typified 3. To assure us that all those things which were enjoyned to Aaron as High-Priest were really in their truth performed by Christ. For 1. Christ entred into the true Holy place which is heaven Heb. 9. 24. 2. Christ truly appeareth before God for us Heb. 9. 24. 3. Christ hath born all the sins of all the Elect 2 Cor. 5. 21. 4. Christs intercession is the true incense which makes things that are pleasing and acceptable to God to be so accepted for us Eph. 1. 6. 5. By Christ we have â—…eceived the atonement Rom. 5. 11. 6. Christ purgeth our sins Heb. 1. 3. 7. Christ is the supream Judge and determiner of all Controversies Christ is also called a great High-Priest Heb. 4. 14. to adde emphasis unto this excellency Never was there never can there be any like to him in dignity and excellency Nor Aaron nor any other had both these titles Great High given unto them Though an High Priest under the Law were in Hebrew styled a Great Priest Numb 35. 24 28. yet never was any called Great High Priest but Christ only He indeed was Great in his person being God-man Great in his sacrifice being an humane nature united to the Divine Great in the works that he did and continueth to do all of them carrying a Divine value and efficacy By the way note the intolerable arrogancy of Antichrist that Man of sinne who takes to himself this style The greatest Highpriest Two degrees higher then that which is attributed to Christ. §. 174. Of the excellency and benefits of Christs Priesthood THese two titles High Great applied to Christ as Priest do imply that he was a most excellent Priest Those titles simply taken import an excellency In reference to others comparatively taken they import a super-excellency above all others Never was there nor ever can there be such an excellent Priesthood as Christs was which the Apostle in this Epistle proveth by sundry evidences 1. The Dignity of his person Christ was not only a son of man but also the Son of God Other Priests were meer sons of men Heb. 7. 28. 2. The Purity of his nature Christ was holy harmlesse undefiled separate from sinners all other Priests were sinners Heb. 7. 26 27. 3. The Eminency of his order Christ was a Priest after the order of Melchiâ—…dech Heb. 5. 6. None so but he 4. The solemnity of his Ordination Christ was made Priest with a sacred Oath others without an Oath Heb. 7. 20 21. 5. The kinde of his Priesthood Christ was a true reall Priest others only typicall or metaphoricall See § 172. 6. The unchangeablenesse of his Office Christs Priesthood was unchangeable Others office passed from one to another Heb. 7. 23 24. 7. The everlastingnesse of his Priesthood Christ abideth a Priest continually others were not suffered to continue by reason of death Heb. 7. 3 23 24. 8. The perfection of Christs Priesthood Christ by his Priesthood effected to the uttermost what was to be effected by a Priest But the Priesthood under the Law made nothing perfect Heb. 7. 11 25. These excellencies are every one expresly noted by this Apostle and shall be more distinctly and largely handled in their severall places So excellent a Priesthood as Christs is cannot but bring many benefits to Christs Church For 1. It is necessary that the Church have a Priest to be for it in things apperâ—…ing unto God and that by reason of the infinite disparity and disproportion 〈◊〉 is betwixt God and man Hereof see The whole Armour of God on Eph. 6. 18. Treat 3. Part. 2. § 62. 2. It is also necessary that Christ be the Priest of the Church and that by reason of that infinite Dignity Authority Power and worth which belongs to that Priâ—… Hereof see § 172. All the benefits that flow from Christs Office and Passive obedience from 〈◊〉 Death and Sacrifice from his Buriall and Resurrection from his Ascension and Intercession are fruits and effects of his Priesthood For as our Priest he subjected himself to the service and curse of the Law he offered up himself a Sacrifice he was buried and rose from the dead he entred into heaven and there maketh continuall intercession for us Particular benefits of Christs Priesthood are these that follow 1. Satisfaction of Divine Iustice For Christ as our Priest and Surety standing in our room in our stead and for us satisfied Divine Justice Without this satisfaction no mercy could be obtained but through this satisfaction way is made for all needfull mercy In this respect it is said that God is just and a justifier of him which beleeveth in Iesus Rom. 3. 28. To justifie a sinner is a work of great mercy yet therein is God just because
other Censers for there is mention made of 〈◊〉 in the plurall number Lev. 4. 14. and of golden Censers 1 Kings 7. 50. But there ought be a special and peculiar Censer appertaining to the most holy place and there only to be used which the Apostle may here mean About this Censer Moses noteth two points 1. The matter whereof it was made 2. The manner of using of it The matter was of gold for it is here said to be a c golden Censer This typified Christ and his purity pretiousnesse and everlastingnesse The matter of it is here the rather noted to distinguish this from other Censers which were of brasse and were for the oidinary Priests to carry incense up and down the Tabernacle With such as these the two hundred and fifty men which conspired with Korah offered incense §. 19. Of the manner of using Censers ABout the manner of using this Censer we are to consider 1. What was put into it 2. Whether it was brought 3. To what end 4. What was the issue thereof 1. There was put upon this Censer burning coals and sweet incense Of incense and of the things which it typified See a Playster for the Plague on Num. 16. 46. § 25 38. Burning coals were put under the incense to make it send sorth the sweet favour thereof The incense typified that sweetnesse of grace and goodnesse which was in Christ. The burning coals set out the manifestation thereof by his intercession The incense was beaten small and declared his passion and bitter agony The high Priest carried also blood with him which typified that satisfaction which was mad by Christs passion Thus Christ our high Priest entred into heaven with his Censer of incense and blood to shew that his blood was a price to ransome us from sin and his intercession moved God to accept thereof for us This is the ground of that boldness that we have to appear before God Rom. 8. 34. Mention is made of mixing incense with the prayers of Gods Saints This is the intercession of Christ whereby they are accepted Rev. 8. 3 4. 2. The place whither the Censer with the incense was brought was within the vail into the most holy place which typified heaven so as Christ in heaven makes intercession for us Rom. 8. 34. There God most conspicuously and gloriously manifested his presence Though we being on earth may seem to be absent from God 2 Cor. 5. 6. Yet our high Priest in heaven makes intercession for us before God this is a strong prop to our faith This is a good ground of directing our prayers to God in heaven 3. The end of putting burning coal and incense upon the Censer was that a clâ—…d might cover the mercy seat Levit. 16. 13. The sweet incense by the heat of the burning coals caused such smoak to arise from thence and made a thick cloud The reason hereof was this God appeared in glory on the mercy seat so as the high Priest could not endure the brightness thereof But the cloud of incense so covered the same as he might stand before it Thus by the mediation of Christ are we made capable of appearing before the glorious throne of Gods grace Should we base weak wretched sinfull creatures come before the glorious Majesty of God without this cloud of Christs mediation we should be in a worse case then Moses when he said I exceedingly fear and quâ—… Heb. 12. 21. or the Israelites who said Let not God speak with us lest we 〈◊〉 Exod. 20. 19. When a cloud covers the Sun we may look upon it so may we look upon God through the mediation of Christ. 4. The issue of the high Priests so appearing with burning incense in the Censer was that he should not die Levit. 26. 19. Quest. Why should he die if he came not with such incense Answ. 1. The surpassing brightness of Gods glory is such as no man can see God and live Exod. 33. 20. 2. Our sins provoke Gods wrath which is a consuming fire But by the mediation of Christ that fire is like that which did not consume the bush Thus may we who are Gods Priests with this Censer and incense burning on it in much comfort appear before God §. 20. Of the Ark. THe second holy type in the most holy place mentioned by the Apostle is The 〈◊〉 of the covenant over-laid with Gold This is distinctly described Exod. 25. v. 10 c. to the end of v. 16. In other places also many excellent things are spoken of the Ark which we shall touch iâ—… order Particulars to be considered about this type are these 1. The title given unto it 2. The matter whereof it was made 3. The ornament wherewith it was decked 4. The Appartenances that belonged unto it 5. The high account wherein it was had 6. The wonders wrought by it 7. The resting place provided for it 1. The title given unto it is in our English Ark. The Hebrew word is put for 〈◊〉 coffer or chest The coffâ—…n whereinto Iosephs dead body was put hath this Hebrew name Gen. â—…0 26. The chest wherein the mony that was gathered for repairing the Temple was pâ—…t is stiled by his name in Hebrew 2 King 12. 9 10. Our English stileth that great vessel wherein Noah and his family were preserved in the general deluge an Ark but the Hebrew hath another word then that which is here used which according to the notation of it signifieth an edifice or 〈◊〉 That wherein Moses was put and laid by the water is stiled by this Hebrew name and in English called Ark. Our English boroweth this word Ark from the Latine Area It is here further stiled The Ark of the covenant because the Tables of the covenent were kept in it whereof we shal speak afterwards § 30. Of the Ark see more Chap. 11. v. 30. § 1â—…4 This Ark was an especial type of Christ and it is a very fit on for in a chest or coffer men put their jewels plate coyn treasure and whatsoever is precious and whereof they made high account such a coffer men use to have in the house where they dwell continually in the Chamber where they lie even by their beds side Because his treasure is in his coffer his heart is there also Thus in Christ are hid all the treasures of wisdome and knowledge Col. 2. 3. He is full of grace and truth Joh. 1. 14. It pleased the Father that in him all fulnesse should dwell Col. 1. 19. Hereupon is Christ the Son of Gods love Col. 1. 13. His elect in whom his soul delighted Isa. 42. 1. And he is ever at the right hand of God Heb. 10. 12. Behold what a gift the Lord gave when he gave this his Son to the world He gave the Ark and coffer of all his treasures All things in the world are not comparable hereunto Prov. 3. 15. This is that treasure and pearl for
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
if they had been thus joyned together But we see Iesus crowned with glory and honour The thing questioned in the former verse was this we see not yet all things put under him To that in way of opposition the Apostle addeth this But we see Iesus Crowned This crowning of Jesus is a cleer demonstration that all things are put under his feet for it sheweth that he hath dignity and authority over them all And it is here again upon the mention of Christs suffering set down to take away the scandall of Christs cross for Christ crucified was unto the Iews a stumbling block and unto the Greeks foolishness 1 Cor. 1. 23. But the glory of Christ after his suffering made his suffering to be accounted no despicable matter but rather most glorious it being the way to a Crown of glory and honour To shew wherein Iesus was made lower then Angels this phrase is inserted For the suffering of death The Preposition translated FOR is diversly used in the new Testament It is sometimes set before the genitive case and then it signifieth the efficient cause and that principall as Rom. 1. 5. or instrumentall as Matth. 1. 22. or the means whereby a thing is effected as Acts 5. 12. In all these senses it is translated By. See Chap. 3. v. 16. § 164. Sometimes it is set before the accusative case and is translated FOR then it signifieth the finall cause as Matth. 14. 3 9. and in this sense it is sometimes translated because as Matth. 13. 21. In the next verse both cases are joyned to it so as it signifieth both the finall and the efficient cause Here it is joyned with the accusative case But the sentence is so placed between the humiliation and exaltation of Christ as it may be referred to either Some refer it to the one some to the other It being referred to Christs humiliation implieth the end of his being made less then Angels namely for death that he might suffer death or that he might die For Jesus as God was eternall immortall and could not die but as man he was mortall he could he did die Some place Christs humiliation below Angels in his death and thus translate it lower then the Angels by the suffering of death Our english giveth an hint of this by putting this divers reading in the margin thus or by But the accusative case with which the preposition is here joyned will hardly bear that interpretation Again Others referre this clause concerning Christs death to his exaltation thus We see Iesus for the suffering of death crowned which is as if he had said Because he suffered death he was crowned c. If this be taken of the order or way of Christs entring into glory namely that after he had suffered death he was crowned with glory it well agreeth with other Scriptures which thus speak Ought not Christ to have suffered these things and enter into glory Luk. 24. 26. He became obedient to death wherefore God also hath highly exalted him Phil. 2. 8 9. But thereupon to inferre what Papists do that Christ by his passion merited his own glorification is no just consequence nor an orthodox position For 1. The Greek phrase noteth the finall rather then the meritorious cause 2. The glory whereunto Christ was advanced was due to him by virtue of the union of his humane nature with his divine 3. The glory whereunto he was advanced was too great to be merited 4. It impaireth the glory of Christs passion to say that hereby he merited for himself implying that he aimed therein more at his own glory then our good 5. It lesseneth Gods love to man as if God should give his Sonne to suffer that thereby he might attain unto another glory then he had before 6. Christ going out of the world thus prayeth O Father Glorifie thou me with thine own self with the glory which I had with thee before the world was Joh. 17. 5. How was that merited in the world which he had before the world was 7. The Rhemists themselves and other Papists acknowledge that Christ was strait upon his descending from Heaven to be adored by Angels and all other creatures I suppose that the main scope of the Apostle is to set out the end of Christs being made lower then Angels namely that he might be a sacrifice to expiate mans sin and thereby to make reconciliation betwixt God and man In this respect the first interpretation is the fittest namely that Christ was made man for this very end that he might die This is most agreeable to the proper meaning of the phrase and minde of the Apostle Thus do many Ancient and later Divines take it This is a second proof of Christs true manhood namely his death See § 1. §. 75. Of Christs being man to die HAd not Christ assumed an humane nature which in the substance and sundry infirmities thereof is inferior to the Angelicall nature which is spirituall and incorruptible he could not have died To imagin that as God who only hath immortality 1 Tim. 6. 16. he should die would imply the greatest contradiction that could be God is a Spirit of spirits more free from any corporall infirmity and from death then any created spirits can be Yet to effect what Christ did by his death he that died must be God For Christ died not as a private person to pay his debt but as a Surety for man and a Redeemer of man For man therefore he was to satisfie infinite justice to remove the insupportable curse of the Law to break the bonds of death to overcome the devil that had the power of death No single creature could do all these Immanuel God with us God made man died and by death effected whatsoever was requisite for mans full Redemption As by being man he was made fit to suffer so that manhood being united to the Deity was made able to indure whatsoever should be laid upon it and thereby also an infinite value worth and merit was added to his obedience for it was the obedience of him that was God but in the frail nature of man Behold here the wonder of wonders Christ undertakes a task above the power of all the Angels and to effect it he is made lower then Angels If ever power were made perfect in weaknesse it was in this §. 76. Of Christs Sufferings THe Apostle here addeth suffering to death For the suffering of death to shew that it was not an easie gentle light departure out of this world but a death accompanied with much inward agony and outward torture This word in the plurall number Sufferings is frequently used in the New Testament both to set out the manifold sufferings of Christ as 1 Pet. 1. 11. and also the sufferings of Christians for Christs sake as Rom. 8. 18. The singular number Suffering is used in this only place but collectively it compriseth under it
Christs death was sufficient to redeem every one In this respect it is said The blood of Christ cleanseth from all sinne 1 John 2. 7. 5. In regard of the impotency of all other means There is no other means to redeem man but the death of Christ so as every one that is redeemed is redeemed by his death In this respect saith this Lord I am the Lord and beside me there is no Saviour Isa. 43. 11. Where in a City there is but one Physician we use to say all that are sick are cured by him meaning all the sick that are cured §. 82. Of Gods impartiality THis in generall verifieth that which was of old affirmed by Moses Deut. 10. 17. by Elihu Job 34. 19. in Iehoshaphat 2 Chron. 19. 7. by Peter Acts 10. 35. by Paul Rom. 2. 11. and sundry others namely that with God is no respect of persons All sorts in all Nations whether male or female great or mean free or bond learned or unlearned rich or poor or what other outward difference may be betwixt them All are alike to God By this may every one be bold to apply Christs death to himself Hereof see more in The whole armour of God on Eph. 6 16. Treat 2. of Faith § 29 30 c. §. 83. Of Christs dying for us THe end of Christs death being thus set down for every man sheweth that it was man even mans good for whom and for which Christ died Rom. 5. 8. His birth his life his death were all for us children of men A Prophet who was a sonne of man thus setteth out Christs birth Unto us a Childe is born unto us a Sâ—… is given Isa. 9. 6. And an Angel speaking to sons of men thus Unto you is born â—… Saviour Luke 2. 11. The obedience of Christs life was also for us Rom. 5. 19. So he died for us 1 Thes 5. 10. The like is said of his buriall for in regard of the benefit which we receive from Christs buriall we are said to be buried with him Roâ—… 6. 4. Col. 2. 12. yea he was made sinne for us 2 Cor. 5. 21. and a curse for us Gal. 3. 12. For us he vanquished the devil Heb. 2. 14. The like also of his resurrection Rom. 4. 25. Of his ascension Iohn 14. 2. Of his intercession Rom. 8. 34. and oâ—… his abode in heaven Iohn 17. 24. All is for us Good ground we have hereupon to apply as other things of Christ so especially that which is here in particular expressed his death and to rest thereon as on a satisfaction for our sinnes and as the means of pulling out the sting of death 1 Câ—…r 15 55. and making it a sweet sleep to us 1 Thes. 4. 14 15. §. 84. Of the Resolution of Heb. 2. 9. But we see Iesus who was made a little lower then the Angels for the suffering of death crowned with glory and honour that he by the grace of God should tast deaâ—… for every man THe summe of this verse is The End of Christs humiliation This is set down by way of Answer to the Objection propounded in the former verse The Objection was against the supream Authority of Christ over 〈◊〉 creatures Of the Objection See § 68. The Answer hath reference unto two branches of the Objection One concerns the Person intended which was man meaning a meer man This the Apostle so yields unto as notwithstanding he affirmeth Jesus who was morâ—… then man to be so highly exalted as is mentioned in the Testimony The other concerns the evidence alleadged against the foresaid supream Authority which is thus set down We see not yet c. This he answereth by a distinction of sights to this purpose though with bodily eyes we can see no such matter yet we may with the eyes of our soul. See § 7â—… In setting down the foresaid end two points are distinctly expressed 1. A description of Christs humiliation 2. A declaration of the end thereof Christs humiliation is set down by the low degree thereof and that comparatively in reference to Angels thus Lower then Angels Hereof see § 64. The end is 1. Generally propounded 2. Particularly exemplified In the generall is declared 1. The end it self 2. The consequence that followeth thereupon The end it self is 1. Propounded in this word Death 2. Aggravated by this Epithete Suffering The consequence following was exaltation This is 1. Propounded in the metaphor of a Crown which implieth a royall dignity 2. It is amplified two waies 1. By the excellency of that Crown in this word Glory 2. By the esteem that others have of it in this word Honour Of these two words See § 60. In the particular exemplification of the end are set out 1. The manner of Christs partaking of death in this metaphor Tast. 2. The causes thereof Which are two 1. The procuring cause The grace of God 2. The finall cause For every man §. 85. Of Doctrines raised out of Heb. 2. 9. I. OBjections against truth are to be answered Thus such clouds as obscure truth will be removed Thus may men be kept from forsaking the truth This particle BUT intendeth the Doctrine See § 68. II. Christ is the Saviour of man For he is Iesus See § 73. III. Things supercelestiall may be seen Supercelestials are such as are above the starres even in the highest heaven where Jesus hath abode ever since his ascension There may we now see him namely with the eyes of the soul. See § 72. IV. Truths invisible are most sure to Beleevers They are Beleevers of whom the Apostle thus saith We see See § 72. Of Doctrines raised out of these words made a little lower then the Angels and out of these Crowned with glory and honour See § 65. V. Christ was incarnate that he might be a fit sacrifice See § 74 75. VI. Christ suffered unto death His death is here expresly mentioned VII Christs death was with great suffering It is here stiled the suffering of death See § 76. VIII Great glory followed upon Christs great suffering This phrase the suffering of death imports great suffering and this Crowned with glory great glory and the order of setting down these two shews that the later followed upon the former See § 74. IX Christs high dignity giveth proof of the subjection of all things under him The Apostle here proveth that subjection by Christs Dignity See § 74. X. Gods free grace was the procuring cause of Christs suffering for man This is here directly set down See § 78. XI Gods grace and Christs merit may stand together See § 78. XII Christ was not swallowed up of death XIII Christ actually and really died XIV Christ began the cup of death to us These three last Doctrines arise from this metaphor Tast. See § 80. XV. Christ died for all of all sorts See § 81. XVI Christ died not for himself See § 74. XVII God is no respecter of persons For he gave his Sonne
1 Tim. 1. 13. 17. It was an especial cause of the rejection of the Jews Rom. 11. 20. 18. It was the cause of many external Judgements v. 19. Heb. 11. 31. For it makes men run headlong into danger Exod. 14. 23. 19. It excludes from Heaven Heb. 4. 11. 20. It thrusts down to hell Luk. 12. 46. Mark 16. 16. Iohn 3. 18. 2 Thess. 2. 12. Rev. 21. 8. Can that which is in it self so hainous a sinne and which hath so many fearfull effects following upon it be accounted an infirmity Many do so account unbelief to be and thereupon give too much way unto it and nourish it too much If we would judge it as indeed it is a true proper sinne an hainous sinne a cause of many other grosse sins a sinne most dishonourable to God and damageable to our own souls we should take more heed of it and be more watchfull against it §. 130. Of preventing and redressing unbelief FOr keeping out or casting out unbelief these Directions following will be usefull 1. Use all means to get prove preserve and exercise Faith Hereof See The whole Armour of God Treat 2. Part. 6. on Ephes. 6. 16. Of Faith § 17 c. as life keepeth out or driveth out death and light darknesse and heat cold and other like contraries one another So faith unbelief if not wholly For faith and unbelief may stand together in remisse degrees See The whole Armour of God Of Faith § 39. yet so as unbelief shall not bear sway in the heart 2. Set God alwayes before thee and frequently and seriously meditate on Gods Presence Providence Power Truth Mercy and other like Excellencies Due meditation on these is a singular antidote against unbelief 3. Give good entertainment to the holy Spirit of God Stir up and cherish the good motions thereof Hereby thy spirit will be quickned and revived as Iacobs was Gen. 45. 27. and it will not continue under the dumpishnesse of unbelief 4. Do not wilfully and obstinately stand against any good councell given or duty required or direction prescribed as the Egyptians did Exod. 9. 21. Unbelief useth to be joyned with obstinacy as in Pharaoh who said Who is the Lord that I should obey his voice Exod. 5. 2. and in the Israelites who one while through diffidence return to Egypt and another while presume to go against the enemy without yea against the minde of the Lord Numb 14. 4 40 c and in that Prince who said Behold if the Lord would make windows in heaven might this thing be 2 King 7. 2. Yea and in Thomas too who said I will not believe except I shall see c. Ioh. 20. 25. As wilfulness and obstinacy are joyned with unbelief so they do increase and aggravate it 5. When thou findest thy heart dull heavy doubting distrustfull 〈◊〉 judgement and understanding thereby reason and discourse with thy 〈◊〉 will and say as David did Psal. 42. â—… 11. Why art thou cast down O 〈◊〉 c. Why art thou so stubborn O my will Why dost thou not believe 〈◊〉 God said this and that Is he not true and faithfull Is he not able to make gooâ—… Word Of a mans reasoning with himself See The Saints Sacrifice on Psal. 116. â—… § 47 48. §. 131. Of Professors falling away UNbelief is here aggravated by a fearfull effect which is Apostasie thaâ—… pressed In departing from the living God The Greek word translated departing is acompound The simple Verb signifieth to stand Matth. 20 3 6 32. And to establish 〈◊〉 3. 31. 10. 3. The compound signifieth to depart Luke 13. 27. To fall away Luke 8. 13 refrain Acts 5. 38. To withdraw 1 Tim. 6. 5. and to draw away Acts 5. 37. 〈◊〉 Noun that signifieth Apostasie is derived from this Verb 2 Thess. 2. 3. This word here used implieth that they to whom the Apostle gave this 〈◊〉 professed the true saith and that they had given up their names to God 〈◊〉 else should they be warned to take heed of departing from God It is therefore possible that Professors may fall from their holy profession 〈◊〉 they who professe that they believe in God may depart from him The 〈◊〉 caveats given in sacred Scripture to take heed hereof do prove as much 〈◊〉 of § 122. so do the threatnings denounced against backsliders Deut. 29. 2â—… 〈◊〉 24. 20. 2 Chron. 7. 19 20. Isa. 1. 28. Ezek. 18. 24. Heb. 10. 38. So also 〈◊〉 dry predictions of such as fell away as Deut. 31. 16 c. 2 Thess. 2. 3. 1 Timâ—… â—… 2 Pet 2. 1 2. But especially instances of such as have departed from their â—…sion as Saul 1 Sam. 15. 23. Ioash 2 Chron. 24. 17 c. Iudas Acts 1. 17 c. â—…mas and such as forsook Paul 2 Tim. 4. 10 16. And they of whom the 〈◊〉 Disciple complaineth 1 Iohn 2. 19. And this our Apostle also Heb. 10. 〈◊〉 these words As the manner of some is whereby he gives us to understand 〈◊〉 was then usual for Professors to revolt The Greek word there translated â—…ner signifieth also custom and wont and is so translated Luke 2. 42. 〈◊〉 It was too usual with the Jews time after time to apostatize and depart frâ—… 〈◊〉 Lord as Exodus 32 1. Iudges 2. 12. 1 Kings 12. 30. So among Christians 〈◊〉 20. 30. The ages after the Apostles and that from time to time even to these 〈◊〉 dayes give too evident proof hereof Are not all the Churches planted bâ—… 〈◊〉 Apostles departed from the Lord Who were those starres whom the taâ—…l 〈◊〉 Dragon drew from Heaven and threw to the Earth Revel 12. 4. were they professors of the faith How did this whole Land revolt in Queen Maries 〈◊〉 And it is like so to do again upon a like change Many make profession on bie-respects to serve the time and to serve 〈◊〉 own turns so as their profession is not seasoned with sincerity and foundâ—… which are necessary to make a good foundation Where they are wanâ—… 〈◊〉 stability can be expected Such a foundation is like the sand whereupon if 〈◊〉 be buiâ—… it cannot stand Mat. 7. 26 27. By this we see that profession doth not simply argue a true incision into 〈◊〉 Indeed we may judge of such as Christ did of him that discreetly answered 〈◊〉 to 〈◊〉 Christ thus replied Thou art not farre from the Kingdom of 〈◊〉 〈◊〉 12. 34. For Charity believeth all things and hopeth all things 1 Cor. 13. â—… 〈◊〉 is the best of every one Yet can we not absolutely conclude simply frâ—…â—…fession that such an one is a member of Christ. If a Professour revolt we 〈◊〉 〈◊〉 as 1 Iohn 2. 19. This that hath been shewed of Professors revolting giveth evidence of 〈◊〉 â—…cessity of mens trying and examining themselves according to the Aposâ—… 〈◊〉 exhortation 2 Cor. 13. 5. Examination in this kinde must be 〈◊〉 soundness of mens heart and the right
depart Here is expressed 1. The person God 2. His property Living §. 141. Of Observations arising out of Heb. 3. 12. I. ADmonitions are needfull for Christians This phrase Take heed is an Admonition See § 122. II. Admonitions must be seasoned with mild insinuations Such an one is this 〈◊〉 Brethren See § 121. III. Every one must be circumspect over himself This relative You hath refereâ—… to ones self See § 123. IV. Our circumspection must extend to others This word Any hath reference 〈◊〉 others See § 124. V. Our circumspection must be perpetuall This phrase At any time inteâ—… perpetuity See § 125. VI. Means must be used to prevent sinne This particle lest is a note of preâ—…tion See § 125. VII The heart must especially be looked unto This is the end why mention is 〈◊〉 made of the heart See § 126. VIII There is an evil heart The Epithete evil here annexed to the heart demonstrates thus much See § 127. IX Unbelief is the cause of an evil heart This phrase an evil heart of unbelief intends as much See § 128. X. Unbelief is the cause of Apostasie So it is here made to be See § 129. XI Professors of the Gospel may fall away This admonition to such implies so much See § 131. XII Christ is true God He is here so called See § 138. XIII The true God is the living God He is here so styled See § 128. §. 142. Of adding Directions to Admonitions and Exhortations Verse 13. But exhort one another daily while it is called To day lest any of you be hardened through the deceitfulnesse of sinne HEre begins the Apostles direction for preventing Apostasie See § 121. In it is prescribed a Soveraign remedy to make it the more usefull v. 13. with a strong reason added thereto v. 14. The remedy prescribed is a continuall mutuall exhortation of one another The first particle BUT being a conjunction of opposition to an odious vice implieth that by the means here prescribed the vice whereof they were before forewarned may be avoided To this purpose is this particle of opposition frequently used in Solomons Proverbs So Rom. 13. 14. 1 Pet. 1. 14 15. But most pertinent to the point in hand is a like direction of this Apostle thus set down Not forsaking the assembling of our selves together but exhorting one another Heb. 10 25. By this it is manifest that it is behovefull to adde directions for avoiding such sins as we disswade men from Christ the best of teachers taught much after this manner As Lay not up for your selves treasures upon earth but lay up for your selves treasures in heaven Matth. 6. 19 20. So Iohn 6. 27. Matth. 10. 28. See Cha. 6. v. 3. § 26. By this means prohibitions admonitions reprehensions and other like endeavours to keep from sinne are more usefull and effectuall So also are exhortations and incitations to duty Many that see an equity of forbearing that which is forbidden and doing that which is required fall of putting the one and the other in execution for want of directions to do the same Commendable therefore is that course which many prudent Preachers do use to adde to other uses of their Doctrines Rules and Means for the avoiding that which their Doctrine disproves and performing that which their Doctrines require §. 143. Of the benefit of Exhortation THe Greek word translated Exhort is a compound The simple Verb signifieth to call It is used in this verse and phrase called to day Thereupon this compound signifieth to call for Act. 28. 20. We use to call for those to whom we intend some good either by direction admonition exhortation or consolation In this respect it signifieth also to beseech Rom. 15. 30. and to comfort 2 Cor. 7. 6. Most frequently it is translated as here to exhort To exhort one to a duty is to call upon him and to stirre him up to do it In reference to spirituall duties we are very dull and heavy and need exhortation and incitation Witness the Disciples both at Christs Transfiguration and also at his Passion One would have thought that the glory of the one and their compassion at the other might have so roused up their spirits as to have kept them waking But neither the one nor the other did it At both times Christ withdrew himself with them to pray This is a spirituall and heavenly duty yet at both times they were heavy with sleep Luke 9. 28 â—… 22. 45. These were men regenerate endued with true sanctifying grace and that so farre as the spirit of them was willing but Christ renders the reason of their heavinesse and drousiness The flesh is weak Matth. 26. 41. Now the flesh is in the best The best therefore have need to be exhorted Yea further exhortations are needfull for those that are ready and forward to put them on the more As in striving for the mastery they who are forward to put out their best ability for the prize by acclamations and shoutings are the more put on So Christians in their Christian course by exhortations Exhortation therefore is needfull for all and usefull to all §. 144. Of private inciting one another THis phrase one another is the interpretation of one Greek word which â—…perly signifieth your selves and so for the most part it is translated as 〈◊〉 it is said ye justifie your selves Luk. 16. 15. And yield your selves Rom. 6. 13. and examine your selves 2 Cor. 13. 5. Here indeed it is fitly translated one another For it is improper to say 〈◊〉 your selves But here he speaks to a multitude who are one body 1 Cor. 12. 1â—… one house v. 6. yet many members of that body and house In reference to 〈◊〉 multitude of members he saith Exhort one another yet because they are all 〈◊〉 one body and one house he expresseth his minde under a word that signifieth â—…selves By reason of this union the word that properly signifieth one anothâ—…r 〈◊〉 translated your selves 1 Thess. 5. 11. What is said to be done to them as 〈◊〉 is done one to another and what is done to them as united in a body is said to be done to themselves Two points may here be observed 1. That in exhortations and incitations to others we do the like to our selves 2. That we endeavour to bring others to such common duties as we judge to be usefull for our selves Of both these see The Saints Sacrifice on Psal. 16. 19. § 120 121. This mutuall exhorting one another is especially meant of private 〈◊〉 and their seeking to edifie one another This is exemplified in sundry particulaâ—… as to care one for another 1 Cor. 12. 25. To pray one for another Jam. 5. 16. To 〈◊〉 one another Joh. 13. 34. To admonish one another Rom. 15. 14. To comfort â—…ther 1 Thess. 4. 18. To edifie one another 1 Thess. 5. 11. To be kinde one to 〈◊〉 Eph. 4. 32. To have compassion one
Jews out of the Babylonish Captivity Ier. 25. 11 12. Four hundred years for the setling of Abrahams seed in Canaan Gen. 15. 13. Four thousand years almost for the Redeemer of mankinde to be actually exhibited Six thousand years are going a pace for the last coming of the great Judge foretold by Enoch Jude v. 14. 2. In like wisdom God oft brings his children to many trials Instance the case of Israel in Egypt and in Babylon In these respects the Lord to upold the faith of them to whom those good things are intended maketh promises of them before-hand The expectation of the Rest of Canaan promised to Abraham and his seed sâ—…ported the spirits of the beleeving Israelites in Egypt and in the wildernesse Mâ—… more will the heavenly Rest promised uphold the hearts of beleeving Christians These things saith Christ to his Disciples I have spoken unto you that ye 〈◊〉 have peace c. Upon the promise of this Rest the Apostle makes this conclusâ—… Comfort one another 1 Thess. 4. 18. That we may be the bette established by these promises we ought to set this 〈◊〉 before us and much to meditate thereon as Moses did Heb. 11. 26. And 〈◊〉 Heb. 12. 2. Of applying promises See The whole Armour of God Treat 2. Parâ—… 〈◊〉 on Eph. 6. 16. Of Faith § 71. §. 7. Of forsaking a Promise THe phrase A promise being left us is somewhat ambiguous The Proâ—… US which causeth the ambiguity is not in the Greek text Our Englâ—… seemeth to take the word lest for given as if it had been said Lest a promise 〈◊〉 given us If the Pronoun had been expressed it might have carried some such 〈◊〉 This Verb with a Pronoun is thus translated I have reserved to my self c. â—…n 11 4. and without a Pronoun thus they left no children Luk. 20. 31. The Verb here used properly signifieth to forsake and so it is turned by the Translators Heb. 11. 27. 2 Pet. 2. 15. Our former English Translators thus â—…der it in this place by forsaking the promise The simple Verb signifieth to 〈◊〉 or to be wanting or to lack Luk. 18. 22. Tit. 1. 5. 3. 13. The Verb here used is of the Passive voice and it may be thus translated 〈◊〉 promise being left or forsaken To leave or forsake a promise is to neglect 〈◊〉 the course which is appointed for obtaining the thing promised Thus the housâ—… Eli left the promise made to them whereupon the Lord saith I said indeed 〈◊〉 thy house and the house of thy Father should walk before me for ever But 〈◊〉 Lord saith Be it farre from me 1 Sam. 2. 30. In like manner Iercboam forsar promise for proof hereof compare 1 King 11. 38. with 1 King 14. 9 10. Of unbeleevers depriving themselves of the benefit of Gods promises See 〈◊〉 3. v. 11. § 118. That which our last Translators express under this phrase A promise being 〈◊〉 us is included in the word promise For the very making of a promise to any 〈◊〉 leaving it with them In this sense it doth on the one side amplifie Gods goodâ—… in leaving with them a precious promise of Rest. And on the other side it doth 〈◊〉 gravate their folly in loosing the benefit of such a promise left them §. 8. Of leaving the promise of Rest. THe thing promised is thus expressed entring into his Rest. Of the notation of the Greek Noun translated Rest and of the empâ—… of the Verb translated enter into See Chap. 3. v. 11. § 116. The Rest here meant is that truth and substance which was typified by 〈◊〉 namely heaven it self Chap. 9. v. 24. This is the rest which remaineth to us 〈◊〉 And this is it whereabout the Apostle would have us jealous over our selves 〈◊〉 fear lest we leave and forsake the promise of it This is the rest which God 〈◊〉 compence to his servants that are here troubled 2 Thess. 1. 7. Hereby they who 〈◊〉 the Lord rest from their labours Rev. 14. 13. To shew that we ought not to leave the promise of this Rest we are exhorted lay hold on eternall life 1 Tim. 6. 12. To strive to enter in at the strait gate Luk. 13 〈◊〉 To work out our salvation Phil. 2. 12. And this is to labour to enter into that 〈◊〉 Heb. 4. 11. This metaphor Rest whereby our future happinesse in heaven is set out iâ—…sufficient motive to enforce that duty Here in this world we are subject to hard travell sore labour manifold 〈◊〉 great dangers fierce assaults violent temptations grievous sins and many misâ—… from all which we have rest in heaven For then shall all tears be wiped away 〈◊〉 21. 4. In this respect they are pronounced blessed who attain to this rest Rev. 1â—… 〈◊〉 This doth much aggravate their folly who any way leave the promise of entring into this rest by refusing to walk in that way and to observe that course which is in Gods Word prescribed for attaining to this rest If the Israelites manifested egregious folly and a wilfull disposition by depriving themselves of the rest promised in Canaan What do they who leave the promise of entring into this rest This very rest is enough to make a wise man do and endure any thing which may at length bring him thereunto The hireling chearfully doth his work the husbandman readily taketh pains the souldier couragiously adventureth his life the mariner resolutely passeth over the seas and others in their places take much pains and endure much hardness knowing that they shall have a rest at least hoping for it Should we Christians fail in our task and leave the promise of entring into this rest This rest is a freedom from all outward molestations from persecution from grief and care of minde from sicknesse from pain from all losses and other crosses yea and from sinne it self Should we then leave the promise of entring thereinto §. 9. Of Heaven styled Gods Rest. TO amplifie the Rest here intended the Apostle in reference to God styleth it HIS Rest. It was shewed before Chap. 3. v. 11. § 117. in what respects Canaan was called Gods Rest. Much more fitly may this Rest be so called and that in these respects 1. The Rest of heaven was prepared by God from the foundation of the world Matth. 25. 34. 2. It was purchased by the precious blood of the Sonne of God Hebr. 9. 12. 3. We are conducted thereunto by the the Spirit of God Gal. 5. 5 25. 4. It is made known and promised to us by the Word of God Matth. 13. 19. 5. Heaven is the habitation and resting place of God Matth. 5. 34. 6. 9. 6. There all beleevers shall rest with God Father Sonne and holy Ghost and have their everlasting communion with him Iohn 17. 21 24. Hebr. 12. 22 c. 7. It is a most excellent Rest. For things excellent are said to be of God Psal. 87. 3.
appeared to be so Of the word here used See more Chap. 10. 29. § 108. §. 14. Of the Resolution and Observations of Heb. 4. 1. 1. Let us therefore fear lest a promise being left us of entring into his rest any of you should seem to come short of it THe Summe of this Text is A Caveat against Backsliding Two points are hereabout to be observed 1. The Inference Therefore 2. The Substance Of the Substance there are two parts 1. An Admonition 2. An Incitation to observe it 1. The matter of the Admonition is in this word Fear 2. The manner is manifested in the first person and plurall number Let us In laying down the Incitation the Apostle demonstrateth 1. The ground 2. The damage of Backsliding The ground is expressed in this phrase A promise being left Here observe 1. Their Deficiency Left c. 2. The Subject thereof which was a promise Their Deficiency is set out 1. By the thing promised Rest. 2. By the kinde of Rest His namely Gods 3. By the fruition they might have had thereof entring into 2. The Damage is 1. Generally implied in this particle of supposition Lest. 2. Particularly exemplified In the Exemplification are set down 1. The kinde of damage Comeshort 2. The persons who incur that damage Any of you 3. The time At any time 4. The extent of avoiding it in this word Seem Doctrines I. We must be warned by others harms For this end the Apostle inferreâ—… 〈◊〉 Admonition on judgements executed upon the Israelites Therefore See Chap. 3â—… § 89. II. Admonishers of others must admonish themselves The Apostle in using the â—…ral number admonisheth others and using the first person he admonisheth 〈◊〉 self Let us See § 3. III. Christians must be fearfull of falling away This is it whereabout we are 〈◊〉 joyned to fear See § 5. IV. There is a Rest for Gods people This is here taken for grant under this 〈◊〉 Rest. See § 6. V. The rest prepared for Saints is Gods rest This relative HIS hath refereâ—… God See § 9. VI. The good intended to Gods people is promised to them This also is here takâ—… grant under this word A promise See § 6. VII It is dangerous to leave a promise This is here laid down as the groâ—… missing the promise See § 8. VIII We must be circumspect This word of Caution Lest intends as 〈◊〉 See § 5. IX Our circumspection must be over our selves and others impartially 〈◊〉 § 10. X. Apostates fail of the prize This Metaphor Come short intends this 〈◊〉 § 11. XI We must so run that we may obtain We are here fore-warned not to 〈◊〉 short See § 12. XII Appearance of backesliding is to be avoided We may not seem to come 〈◊〉 See § 13. §. 15. Of the inference of the 2d V. on the first Verse 2. For unto us was the Gospel preached as well as unto them but the 〈◊〉 preached did not profit them not being mixed with faith in 〈◊〉 〈◊〉 heard it THe Apostle presseth his former Admonition of fearing the like judgeâ—… that was inflicted on the Israelites by the like means of stedfastnesse 〈◊〉 to us that was afforded to them The Argument may be thus framed They who have like priviledges may expect the like judgements that 〈◊〉 inflicted on them that perverted the priviledges But we Christians have the same priviledges that the Israelites had Therefore we Christians may expect the like judgements if we 〈◊〉 the priviledges The particular priviledge wherein the Apostle exemplifieth his Argument 〈◊〉 Gospel preached It was preached to the Israelites and it is preached to 〈◊〉 stians That this common priviledge is here brought in as a reason to enforce the 〈◊〉 mer Admonition is evident by the two first particles a For Also or For 〈◊〉 It becomes us therefore well to use that priviledge and means of salvation which God still affordeth to us as he had afforded to the Israelites lest by our failing therein we provoke God to deal with us as he hath dealt with others on the like ground See more hereof on Chap. 3. vers 11. § 113. §. 16. Of the blessing of the Gospel THis phrase The Gospel was preached is the interpretation of one Greek word which may be thus translated Gospellized or Evangellized the persons being added thereto thus We are Evangellized This is a Grecism used again v. 6. Mat. 11. 5. Our English hath fully and fitly interpreted the meaning of the Grecisme thus Unto us was the Gospel preached The Verb is a compound The simple Verb signifieth to declare as to bring a message tidings or news The Adverb with which it is compounded signifieth well in composition good as to declare a good message to bring good tidings Of the notation and sense of this word See The whole Armour of God on Ephes. 6. 15. Treat 2. Part. 5. § 4. See also Chap. 6. § 35. Chap. 13. v. 9. § 117. This relative US unto us hath reference to the Church in and since Christs time For we are here set down in opposition to them that lived under the Law The compound Verb intendeth two things 1. That the Gospel is the ground of faith It was for this end made known to the Israelites and Christians Of the Gospel working faith See The whole Armour of God on Eph. 6. 16. Of Faith Treat 2. Part. 6. § 19 21. 2. That preaching the Gospel is the most usual and powerfull means to work faith See Chap. 2. v. 3. § 23. The force of the foresaid reason intends a third point 3. That where the Gospel is preached Faith Obedience and Perseverance in our Christian course This is it which the Apostle presseth to restrain us from the sinnes whereinto the Israelites fell and to keep them from backsliding and by consequence to make them faithfull in their holy profession This motive did the fore-runner of Christ and Christ himself use for that end in these words Repent for the kingdom of heaven is at hand Mat. 3. 2. 4. 17. So did Christs Apostles after him Act. 2. 38 39. 17. 30. By preaching the Gospel offer is made of remission of sins of reconciliation with God and of eternal salvation Good reason therefore that Repentance Faith and new Obedience are to be yielded To refuse to yield to the Gospel is to reject the counsel of God against ones self Luk. 7. 30. Just cause have we well to observe what by the Gospel is required and expected In what age of the world in what Nation in what City and place hath the Gospel been more plentifully perspiculously and powerfully preached then among us §. 17. Of the Gospel preached before Christs time as well as since THe former Argument the Apostle yet further enforceth by comparing the estate of Christians with the estate of the Israelites in this phrase As well as unto them This intends thus much that the Gospel was preached to Christians as
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
Sonship of Iesus all which are here hinted as a motive to â—…ld fast our profession 2. The particular reference is to that main point which the Apostle presseth in this and the former Chapter about entring into Gods rest For if the question be 〈◊〉 What hope we poor sinners may have of entring thereinto the Apostle 〈◊〉 maketh answer That Christ our great Highpriest being passed into heaven we also in and by Him have hope to enter 3. The immediate reference is to that which he had delivered of the power of Gods Word and piercing sight of God himself ver 12 13. We shall be assuredly found out if we fall from our profession it becomes us therefore to hold it fast All and every of these references teach us to improve to our best advantage the means which God affordeth to us God hath given us his own Sonne whose Throne is in the heaven who is the Apostle and Highpriest of our profession who hath prepared an everlasting rest for us whose Word is exceeding powerfull and who himself is a searcher of hearts therefore we ought to persevere in the faith of Christ and hold fast our profession Thus will it not repent the Lord that he hath given us his Sonne to be our King Priest and Prophet and with him his powerfull Word Thus shall we finde and feel the sweet comforts and refreshments that flow from Christ and partake of all â—…is benefits Thus shall we see just cause to blesse the Lord for those great gifts bestowed on us §. 83. Of having a great Highpriest MOst of the particulars here laid down about Christs Priesthood have been before handled as that Christ is a Priest an high Priest and a great High-priest Of these see Chap. 2. v. 17. § 172 173 c. We are said to have this Priest in sundry respects 1. In that God the Father gave him to us by promise Gen 3. 15. 2. In that Christ is actually exhibited being come down from heaven having assumed our nature in which respect he is taken from among men and in our nature done and endured whatsoever as a Priest he was to do and endure 3. In that by the Ministry of the Gospel he is offered and tendred unto us Gal. 3. 1. 4. In that we professe to believe in him and thereby take him for our Priest if at least we do indeed believe as we professe For to believe in Christ is to receive him Ioh. 1. 12. Thus we see that this word having carrieth emphasis and is much more then if he had said Seeing there is c. This implieth a right to him and a kinde of possession of him This is a great priviledge thus to have such a Priest such an high Priest so great an high Priest All men have not this Priest How should we esteem him how carefull should we be to use him as our Priest See Chap. 7. v. 17. § 175. O let not that be verified in us which the wise man thus hinteth of a fool Wherefore is there a price in the hand of a fool to get wisdom seeing he hath no heart to it Pro. 17. 16. §. 84. Of Christ being in heaven as our Priest THe place where Christ continued to exercise his Priesthood is here said to be the heavens The plurall number heavens is used to set out the height and excellency of the place See Chap. 1. v. 3. § 35. 1. This is a strong argument against the ubiquity of Christs body For that which is contained in the heavens is not every where present I may in this case say as the Angels did to them that sought Christ in the grave when he was risen Luk. 24. 5. Why seek ye him that is in heaven among them that are on earth Long may they so seek him but while he abideth in heaven they shall not finde him on earth The like may be pressed against Transubstantiation 2. This sheweth the preheminency of Christs Priesthood above all others Priesthood Others exercised their Priesthood in places made with hands but Christ is not entred into holy places made with hands but into heaven it self now to appear in the presence of God for us Heb. 9. 24. 3. This ministreth matter of great consolation to us against whom heaven was shut by reason of our sinnes but now it is opened by Christ so as we may now well labour to enter into the celestiall rest as we were exhorted v. 11. For the way is made open and places are there prepared for us Ioh. 14. 2. This is a strong inducement to stirre us up to do as the people did in the daies of Iohn the Baptist when the Kingdom of heaven suffered violence and the violent took it by sorce Matth. 11. 12. 4. This may stirre us up to seek those things that are above where Christ sitteth 〈◊〉 the right hand of God and to set our affections on things above not on things on the earth Col. 3. 1 2. 5. This teacheth us in prayer to look up unto heaven where Christ our High-priest is For this end Christ putteth us in minde of Gods being in heaven where he teacheth us thus to pray Our Father which art in heaven Matth. 6. 9. 6. This assureth us that Christ is where his Father is presenting himself as our Highpriest for us continually before his Father 7. This giveth evidence that we also that believe in Christ shall have an habitation in heaven For saith Christ to such I go to prepare a place for you and if I go and prepare a place for you I will come again and receive you unto my self that where I am there ye may be also John 14. 2 3. §. 85. Of Christs passing into heaven and our communion with him CHrist is said to have passed into the heavens The Greek word translated passed is a compound The simple Verb signifieth to come The Preposition signifieth thorow This compound signifieth to passe thorow notwithstanding any difficulties that may seem to hinder Thus it is said that an Angell and Peter passed the first and second ward Act. 12. 10. Our Lord Christ having assumed our nature passed through the Virgins womb and being born in his infancy childhood and manage passed through many difficulties as temptations afflictions persecutions death it self and the grave yea after his resurrection he passed through the three regions of the ayr and â—…e severall orbs of the starry heavens and so entred into the highest heaâ—… Thus we see that nothing could hinder him from that place where he intended â—…ppear as our Priest for us before his Father On this ground we may be consident that we also who believe in Christ shall â—…sse through all impediments and obstacles to be in that rest where he is As the 〈◊〉 himself passed through all so will he cause his members to passe through all 〈◊〉 they may be where he is The conjunction of these two
1 Tim. 4. 14. and the Apostle setteth out the Act of ordination under this rite where he saith Lay hands suddenly on no man 1 Tim. 5. 22. Such as under the Gospell are to be set apart for ordinary Ministers are Pastours and Teachers Mens abilities to these functions are to be tried and good Testimony given of their orthodox judgement and pious conversation and in a publique assembly on a day of fasting and prayer they are after some exhortation and direction concerning the Ministeriall function and prayer made for Gods blessing on them they are to be set apart to the Ministeriall function by this rite of imposition of hands This rite was used to shew that the blessing which they desired and the ability which was given or was further to be expected was from above and for obtaining thereof prayer used to be joyned with imposition of hands Act. 6. 6. and 13. 3 and 20. 8. Of ordaining Ministers see more Chap. 3. v. 2. § 35. §. 18. Of principles about Prayer and Thanksgiving BEcause Prayer was joyned with imposition of hands and lifting up of hands is a rite proper to Prayer and put for Prayer 1 Tim. 2. 8. I suppose this to be a fit place to bring in that head of our Christian Religion which was questionless one branch of that ancient Catechisme Principles about Prayer may be such as these Prayer is a bounden duty It is to be made onely to God and in the name of Jesus Christ. It is to proceed from the heart and to be made with reverence and and in faith It is a meanes of obtaining all needfull blessings All things that tend to Gods glory our own or brothers good whether temporall or spirituall may be sought of God by Prayer To this head also may Thanksgiving be referred Christians ought to be as conscionable in giving thankes as in making Prayers Hereby they shall testifie their zeale of Gods glory as well as they testifie their desire of their own good Thankes must be given to God and that for all things and at all times and in all places publiquely and privately ever in the name and thorow the mediation of Jesus Christ. Of Prayer and Thanksgiving see more in the Whole Armour of God Treat 3. Part. 1. on Eph. 6. 18. § 1. c. §. 19. Of principles about Death THe fifth principle is thus set down And of the resurrection of the dead Of this principle there are two heads One concerning the dead the other concerning their resurrection About the dead there might be these principles No man ever yet remained alive on earth for ever It is appointed unto men once to dye Heb. 9. 27. onely one exception is recorded which was Enochs of whom it is said that God took him Gen. 5. 24. which phrase the Apostle thus expoundeth Enoch was translated that he should not see Death Heb. 11. 5. as for Elijah who went up by a whirlewind intâ—… heaven 2 King 2. 11. it is not expresly said that he died not Though in his body he were taken up from the earth yet might his soul onely be carried into heaven Yet I will not deny but that he also might be exempted from Death But if this be granted there are onely two that we read of exempted from this common condition and one or two exceptions especially they being extraordinary do not infringe a generall rule This rule must not be extended to such as shall be living at the moment of Christ's comming to judgement for in reference to them thus saith the Apostle We shall not all sleep 1 Cor. 15. 51. and again we which are alive shall be caught up together in the clouds with them that are raised from the dead 1 Thess. 4. 17. Death is only of the body which the soul leaveth and thereupon it remaineth dead the soul it self is immortall Eccles. 12. 7. mans body was not at first made mortall for Death came by sin Rom. 5. 12. yet by Christ is the sting of Death pulled out 1 Cor. 15. 55. and the nature of it is altered For at first it was denounced as an entrance to hell Gen. 2. 17. Luk. 16. 22 23. by Christ it is maâ—… a sweet sleep 1 Thes. 4. 13. and the entrance into heaven 2 Cor. 5. 1. Phil. 1. â—…3 it is to believers a putting off the rags of mortality 1. Cor. 15. 53 54. it is a full abolition of sin Rom. 6. 7. and they rest from all labours and troubles Rev. 14. 13 §. 20. Of principles about Resurrection THe bodies of men are not like the bodies of beasts which ever remain in the earth but they shall be raised Which the Apostle proveth by many argumeâ—… 1 Cor. 15. 12 c. They shall be raised by the power of Christs voyce Ioh. 5. â—… and that at the last and great day Matth. 13. 49. all at once in a moment 1 Câ—… 15. 52. even the very same bodies that they had on earth Iob. 19. 27. not the substance but the quality onely of the bodies shall be changed 1 Cor. 15. 43 44. Bâ—…ing raised each body shall be united to his own soul and that for ever not to be separated again As for mens soules they never dye but immediately upon their separation from the body they go to those places where after the day of Judgement their bodies shall be with them Luk. 16. 23. they that are living at the day of judgement shall be changed 1 Cor. 15. 51. and suddenly caught up to judgement onely the dead shall first rise and then the quick shall be taken up with thâ—… 1 Thes. 4. 15 17. of Christ's Resurrection see Chap. 13. v. 20. § 164. §. 21. Of principles concerning the last Iudgement THe sixt and last principle is thus expressed and of eternall Iudgement This principle noteth out two points 1. The matter it self Iudgement 2. The continuance thereof Eternall About the matter it self these particulars following are observable There shall be a day of Judgement All men shall be judged Jesus Christ in his humane nature shall be the visible Judge Act. 17. 31. He will judge all men according to their workes Matth. 16. 27. every work shall be brought to Judgement whether it be open or secret whether it be good or evill Eccles. 1â—… 1â—… men shall give an account for every idle word Matth. 12. 36. all shall not receiâ—… the same sentence The righteous shall receive a blessed sentence of life the wicked a fearfull doom of condemnation Matth. 25. 34 c. There is a set day for this Judgement Act. 17. 31. but it is unknown to men and Angels that men might alwayes watch Mar. 13. 32 33. but it shall not come till the number of Gods 〈◊〉 shall be fulfilled Rev. 6. 11. The continuance of the day of Judgement under this word Eternall which is to be taken of the time following that shall never have an end hath respect to 〈◊〉 reward of the
another and that in time so as this body shall not be full till the end of the world and then will there be no more need of this intercession The intendment of this phrase applyed to Christ to make intercession is to shew thâ—… Christ being Gods favourite and our advocate continually appeareth before God to make application of that sacâ—…ifice which once he offered up for our sins Thaâ—… hâ—… is Gods favourite is evidâ—…nt by this testimony which God from heaven gave of him This is my beloved Son in whom I am well pleased Matth. 3. 17. 〈◊〉 expresly called an advocate with the father 1 Iohn 2. 1. It is expresly said 〈◊〉 〈◊〉 entred into heaven now to appear in the presence of God for us Heb. 9. 24. This Christ doth 1. To present unto his Father himself the price of our â—…demption 2. To make application of his sacrifice to his Church time after time 〈◊〉 to the need of the severall members thereof 3. To make our persons prayers services and all good things acceptables God 1. This sheweth that the Church needeth no other sacrifice nor yet a 〈◊〉 that sacrifice The reason which Papists forge for their supposed 〈◊〉 bloody sacrifice is directly against this intercession of Christ for if 〈◊〉 still remain our Priest in heaven and as our Priest still makes intercession 〈◊〉 us what need is there of any other Priest or any other sacrifice 2. We may in faith and with boldnesse at all times approach to the 〈◊〉 〈◊〉 grace in that we have an advocate who also is Gods favourite there alwayes â—…sent An advocate that is able to make our cause good He himself hath 〈◊〉 〈◊〉 indured whatsoever is requisite to make our cause good He is a favourite to 〈◊〉 God will hearken Though we be unworthy and have much incensed Gods 〈◊〉 yet there is hope so as we need not despair 1 Iohn 2. 1. On this ground the Apostle with an holy insultation saith Who is he that condemneth It is Christ that 〈◊〉 yea rather that is risen again who is even at the right hand of God who maketh â—…nuall intereession for us When thou art troubled with horror of sin when thoâ—… 〈◊〉 in any distresse when thou art going out of this world lift up the eyes of thy 〈◊〉 〈◊〉 Christ thy advocate at the throne of grace making intercession for thee and in 〈◊〉 commend thy case and soul to him 3. This is a good ground of assurance of Gods constant favour to us and of 〈◊〉 persevering unto the end and it is the more sure because it is not in our selves 〈◊〉 in Christ. 4. This is a further ground of presenting our persons prayers and all our services to God in the name of Christ. See § 105. This relative to them hath reference to the persons described in the former 〈◊〉 of this verse It intendeth such a limitation as excludeth all others So as Christ doth not make intercession for all Ioh. 17. 9. See Chap. 2. v. 9. § 81. §. 107. Of the resclution and observations of Heb. 7. 25. Vers. 25. Wherefore he is able also to save them to the uttermost that come 〈◊〉 God by him seeing he ever liveth to make intercession for them THe sum of this verse is The alsufficiency of Christs Priest-hood in setting 〈◊〉 hereof observe 1. The inference in this word wherefore 2. The substance In it 1. An effect 2. The meanes of accomplishing it The effect is set out 1. By the kind of it to save 2. By the ground of it he is able 3. By the extent to the uttermost 4. By the persons that are saved These are described 1. By their act them that come 2. By the object to whom unto God 3. By the mediator by Christ. 2. The meanes of accomplishing the foresaid effect is 1. Propounded 2. Amplified In the point propounded there is 1. An act he liveth 2. A continuance therein for 〈◊〉 In the amplification of it we have 1. The end to make 〈◊〉 2. The Persons for whom for 〈◊〉 Doctrines I. Christs excellencies made him an alsufficient Priest The generall reference of this verse to all that went before intends thus much See § 101. II. Salvation is the end of Christs Priest-hood He was such a Priest as is before described to save See § 101. III. Christ was able and meet to accomplish what he undertook This is exemplisied in this particular of saving See § 102. IV. The salvation which Christ bringeth is full and perfect It is to the uttermost See § 103. V. Men must endevour to be saved They must come See § 104. VI. Salvation belongs to those that come to God This is here taken for granted See § 104. VII Christ is the meanes to bring us to God Christ is understood under this relative him See § 105. VIII Christ still liveth as our Priest So much is intended under this phrase 〈◊〉 〈◊〉 liveth See § 106. IX Christ maketh intercession This is plainly expressed See § 106. X. Christ maketh intercession for such as he intends to save This relative for 〈◊〉 hath reference to such See § 106. §. 108. Of Christ such an High-Priest as became 〈◊〉 Heb. 7. 26 27. Vers. 26. For such an High-Priest became us who is holy harmlesse undefiled separate from sinners and made higher then the heavens Vers. 27. Who needeth not daily as those High-Priests to offer up sacrifice first for his own sins and then for the peoples for this did he once when he offered up himself IN these two verses a fifth argument is laid down to prove the excellency of Christs Priest-hood above the Leviticall See § 1. The argument is taken from the difference of the persons that executed the one and the other Christ was perfectly puâ—…e v. 26. but the Leviticall Priest polluted v. 27. Of Christs being a Priest and an High-Priest see Chap. 2. 17. § 172 173. The Apostle to make the force of his argument more evident premiseth a necessity of such an High-Priest as Christ was in this phruse became us Of the various acception of this word became see Chap 2. v. 10. § 86. It signifieth both a decency or glory and also a necessity In the former respect it hath reference to God whose glory is much set forth thereby In the latter respect it hath reference to man who could not have been saved without such a Priest as is here set forth Well therefore might he say such an High-Priest He is such an one as never the like was or can be Christ being the truth of that which was prefigured in Melchisedec and being so far prefer'd before Aaron as he is in this Chapter this relative such and that in the largest extent may well be applyed to him How Gods glory is set out by Christs Priest-hood wherein he humbled himself to death was shewed Chap. 2. v. 10. § 87. In reference to Christ himself that there was a meetnesse a necessity for Christ
his sacrifice was not sufficient In that it is 〈◊〉 up more then once yet four severall times doth the Apostle apply this exclusive adverb once to Christs offering namely in this verse Chap. 9. 26 28. and 10. 10. All the shew of answer that they can make is by a foolish and false 〈◊〉 〈◊〉 a bloody and unbloody sacrifice That sacrifice say they which Christ 〈◊〉 â—…fered up upon the Crosse was a bloody sacrifice and that was but once offered up but that which is offered up in the Masse is unbloody and this is daily offered up Answ. 1. This distinction is without ground of Scripture There is no hint of my such distinction there 2. It taketh away all the pretended virtue and efficacy of their sacrifice They â—…old that their sacrifice is a true reall propitiatory sacrifice for the sins of the qâ—…ck and dead But an unbloody sacrifice cannot be so for without shedding of 〈◊〉 is no remission Heb. 9. 22. This phrase without shedding answers their conâ—…it of transubstantiating wine into blood for by shedding of blood is meant slaughur or taking away of life 3. Those termes bloody and unbloody being contradictory cannot be attributâ—…d to the very same thing as they say the body of Christ crucified and the bread transubstantiated are the very same body 4. According to their own position their sacrifice is not unbloody for they say the wine is transubstantiated into blood To this they rejoyne that that blood is 〈◊〉 shed And if not shed then no sacrifice But is not the wine powred out of the Chaâ—…e when it is drunk and may not some of it fall out of the Cup or from the mouth or beard of him that drinketh it They much presse this that the ancient Fathers call the Eâ—…charist an unbloody sacrifice Answ. They call it a sacrifice metonymically and sacramentally because it is a memoriall of the sacrifice of Christ and unbloody to distinguish it from Christs sacrifice on the Crosse. There blood was shed here is no blood at all 2. They called it an unbloody sacrifice in reference to k the praises then offered to God which they called sacrifices without body as well as without blood and an unbloody service That which is implyed in this word once namely the perfection of Christs sacrifice should make us perfectly yea wholy and onely trust thereunto As it is perfect in it self so must we account of it as of that which can make us perfect This will be manifested by our stedfast relying upon it without doubting or wavering and without trusting to any thing else Blessed be the Gospell that hath revealed the perfection of this sacrifice and blessed are they that trust unto it This is the rather to be done by reason of the kind of sacrifice which is thus expressed He offered up himself Hereof see Chap. 1. v. 3. § 29. See also Domest Duties Treat 1. 9. 29. This intimation of time when hath reference to Christs death upon the Crosse. I grant that this particle when is not expressed in the Greek yet it is implyed in the participle which may thus be translated having offered up If then that which is comprised under the word once was accomplished how shall he be offered up again in the Masse §. 116. Of the resolution and observations of Heb. 7. 26 27. Vers. 26. For such an High-Priest became us who is holy harmelesse undefiled separate from sinners and made higher then the heavens Vers. 27. Who needeth not daily as those High-Priests to offer up sacrifice first for his own sins and then for the peoples for this did he once when he offered up himself Vers. 26. THe sum of these two verses is The excellency of Christ above other Priests Hereof are two parts 1. A description of Christ. v. 26. 2. A declaration of the difference betwixt Christ and other Priests In the description there is set down 1. The person described 2. The substance of the description The person is set out by his office High-Priest In the substance we may observe two points 1. The purity of Christ. 2. His dignity The purity of Christ is 1. Set down in four properties 2. Amplified by the ground thereof Among the foresaid properties one in generall hath respect to his function 〈◊〉 is holy The other three are a qualification of his person namely harmlesse 〈◊〉 led separate from sinners About the ground of these is noted 1. The kind of ground became 2. The persons whom it concerneth us The dignity of Christ is 1. Set out by the place heavens 2. Amplified by a comparative expression higher then Vers. 27. The difference betwixt Christ and other Priests is 1. Propounded 2. Proved The point propounded is in a dissimilitude wherein is 1. Intimated an agreement betwixt them 2. Is expressed a difference The agreement is in offering sacrifice The difference is in three points 1. In time They offered daily Christ once 2. In the extent of the end They for their own sins and others Christ 〈◊〉 for others The extent of their offering is amplified by the order first for 〈◊〉 own sins then for the peoples 3. In the kind of sacrifice Christ offered up himself They offered up 〈◊〉 sacrifices Doctrines I. Christ was an High-Priest He is so stiled See 6. 108. II. Christ was such a Priest as was every way sit This relative such in this 〈◊〉 implyeth as much See § 108. III. God ordered matters so as our need required Even so as became us See § 〈◊〉 IV. Christ by his function was an holy one In this respect he is here stiled 〈◊〉 See § 109. V. Christ never committed any actuall sin He was harmlesse See § 109. VI. Christ was without originall sin He was undefiled See § 109. VII Christ was not guilty of Adams sin In this sense he is said to be separate from sinners See § 109. VIII Christ was perfectly pure This geneall is gathered out of all the â—…mentioned particulars See § 109. IX Christ as our Priest is above all creatures This phrase higher then the 〈◊〉 intendeth as much See § 110. X. Christ as mediator is advanced to that high dignity which he hath The 〈◊〉 made as here used implieth as much See § 110. Vers. 27. XI Christ needed not the things which other Priests did Thus 〈◊〉 is expressed in this phrase needed not See § 111. XII Priests offered up sacrifices This is taken for granted See § 113. XIII Legall Priests oft offered up their sacrifices even daily See § 112. XIV What cannot at once be effected must by daily performance be helped 〈◊〉 Tâ—… is the reason why the Priests daily offered See § 112. XV. Legall Priests offered sacrifice for their own sins This is plainly expressed See § 113. XVI They who are in place to cleanse others must first be cleansed themselves Tâ—… adverb of order first demonstrateth as much See § 113. XVII Priests offered sacrifice for others also This
offer sacrifices the Apostle inferreth from thence that Christ did offer a sacrifice He taketh it therefore for granted as a point not to be denyed the Christ did that to which he was ordained Herein he shewed himself faithfull 〈◊〉 him that appointed him See Chap. 3. v. 2. § 32. and Chap. 7. v. 13. § 73. §. 9. Of the meaning of the latter part of the third verse FRom this generall proposition Every High-Priest is to offer sacrifice the Apostle inferreth this consequence It is of necessity that Christ have somewhat to offer He here taketh that for granted which he had before proved that Christ was an High-Priest thereupon he inferreth that he must do what every High-Priest is ordained to do Of this consequence see the former § where is shewed what sacrifice Christ offered up even his own body This illative conjunction wherefore implyeth a consequence Hereof see Chap. 2. v. 17. § 166. The Apostle inforceth his consequence by a necessity thus It is of necessity Necessity and impossibility are contrary each to other That properly is necessary that ever was as it is and cannot be otherwise For example It is necessary that God be one and it is necessary that the one God be distinguished into three persons One the other side that is impossible which never was is or can be See Chap 6. § 38. In common use things are said to be necessary upon a supposition of some 〈◊〉 thing Thus upon supposition of that course which God had set down for rejeâ—… the Jewes namely their rejecting of the Gospell first it was necessary that the word of God should be first spoken to them Act. 13. 46. For how could they reject that which was not offered and tendered unto them Thus also upon â—…tion that there are sundry good uses of good workes the Apostle saith 〈◊〉 〈◊〉 learn to maintain good workes for necessary uses Tit. 3. 14. Thus here upon supposition of that order which God in wisdome had set down for our redemption â—…ly by a ransome and upon supposition of Christs undertaking so to redeem mâ—… 〈◊〉 thereupon to be a high-Priest it was necessary that he should have somewhat to 〈◊〉 This necessity resting upon that which Christ voluntarily undertook sheâ—… that he bound himself to offer himself for our sins Of Christs binding himself for our good see Chap. 2. v. 17. § 166. Of the Greek pronoun translated this man See Chap. 7. v. 4. § 31. This word somewhat implyeth somewhat else then what other Priests 〈◊〉 up What that somewhat is which Christ must have to offer namely himself his 〈◊〉 body is shewed in the former section Of this word to offer See Chap. 5. v. 1. § 6. §. 10. Of Christs not being a Priest on earth Heb. 8. 4. For if be were on earth he should not be a Priest seeing there are Priests that offer gifts according to the Law AS in the former verse the Apostle proved that Christ offered up a sacrifice and that of another kind then the legall Priest did so here in this verse he provâ—… that he had another place to exercise his Priest-hood in then the legall Priests 〈◊〉 Here also is prefixed the causall particle for which declareth this verse to be a reason of that which goes before Now this hath reference to the first verse where that high place wherein Christ exerciseth his Priest-hood is described and manifested to be heaven The Apostles argument is drawn from a distribution of two places which onely are 〈◊〉 for executing a Priest-hood which are heaven and earth The full force of the Apostles argument may be manifested by a disjunctive syllogisme thus Christs Priest-hood must be exercised in heaven or on earth On earth it could not be Therefore it must be in heaven This argument taketh it for granted that Christ was an high-Priest The assumption that Christ exercised not his Priest-hood on earth is proved in this verse Upon that proof it necessarily followeth that heaven must be the place of Christs exercising his Priest-hood Object Christ did offer himself up a sacrifice here on earth but that was a principall part of exercising his Priest-hood Answ. 1. The Apostle here speaketh of the full execution of his whole Priest-hood Thereunto belonged his continuall intercession as well as the oblation of himself now that intercession must be made in heaven at Gods right hand This was typified under the Law for it was not sufficient for the high-Priest to offer sacrifice in the Tabernacle but he must also enter into the most holy place there to appear before the mercy-seat Christ was the true high-Priest who must in truth do what the other in type did Had Christ done no more then he did on earth he had not been a full and compleat high-Priest but only in part 2. Though the externall act of Christs offering up his body on the Crosse were on earths yet the internall spirituall and eternall vigour thereof was from above even from heaven The shedding of Christs blood on earth was to mans eye but as the shedding of another mans blood The explation of sin wrought thereby was a divine and heavenly work the work of his divine and heavenly Spirit Through the eternall Spirit he offered himself Heb. 9. 14. Christ was on earth but a short time Heb. 5. 7. In heaven he is for ever He came to earth that he might shed his blood for a sacrifice which in heaven he could not have done and on earth he shed his blood that thereby he might enter into heaven Heb. 9. 12. and so make a passage for us To conclude this point though Christs Priest-hood was in an externall act begun on earth yet the continuation consummation and full accomplishment of all is in heaven and thereupon the Apostles position is true and sound If he were on earth he should not be a Friest The things which appertain to Christs Priest-hood for which he was ordained are heavenly such as on earth could not be accomplished as to appear before the throne of the divine Majesty to present the persons and services of the elect to his Father and to prepare places for them in heaven This affords a cleer demonstration against the supposed Popish Priesthood for the Apostles argument lyeth directly against them If they be on earth they are no Priests but on earth they are from earth they arise on earth they continue to earth they do return and by their own confession they are no Priests longer then they are on earth therefore by the Apostles conclusion they are no Priests at all The reason which the Apostle renders in the latter part of this verse makes strongly against them for all true Priests on earth must offer gifts according to the Law bâ—…t Popish Priests cannot say that they have gifts to offer according to the Law This is the rather to be noted because they much brag
Christs mediation teacheth us to do whatsoever we do in word â—…r 〈◊〉 in the name of the Lord Iesus Col. 3. 17. Whensoever therefore we present our pâ—…rsons our prayers praises or any other due service unto God let the eyes of our soul be upon this Mediator and do all in his name Ioh. 16. 23. Eâ—…h 5. 20. It hath been an anciâ—…nt and is a commendable custome to conclude our prayers and praises thorow the mediation of Jesus Christ our Lord. 5. This office of Christ ought also to stir us up in all things to seek to please God and to endeavour to bring our will heart and affections yea all the powers of our soul and parts of our body into an holy subjection to Gods blessed will and that upon these two especiall grounds 1. Gods wrath being pacified by Christs mediation and peace â—…ade betwixt God and us it is most meet that we should seek in what we are able to preserve this peace 2. Christ in pacifying Gods wrath and procuring his favour to us hath undertakâ—…n to bring us unto God and to make us a free people unto him and thereupon hâ—…th given unto us his Spirit to enable us so to do It is a part of Christs Mediatorship as to procure God to be at peace with man so to draw man to be at peace with God and to cease to rebell against him By this latter we may have assurance of the former For the latter being a work wrought â—…y the Spirit of Christ in us is more sensible and may better be discerned by us By â—…ur heart to God-ward we may know Gods heart to us-ward 1 Ioh. 4. 19. §. 24. Of Christ the Mediator of a Covenant CHrists Mediatorship is here in speciall applyed to the Covenant This is the Covenant whereof Christ is said to be a Surety Hereof see Chap. 7. v. 22. § 93 94. He is also stiled the Mediator of the New Testament Heb. 9. 15. And the Mediator of the New Covenant Heb. 12. 24. This Christ is said to be in two respects 1. In that he hath procured a Covenant to passe betwixt God and man As upon rebels rising against their King if the Kings Son should interpose himself as a Mediator betwixt his Father and those subjects and so handle the matter as to procure an agreement and a Covenant thereupon he might be called the Mediator of that Covenant a Mediator that procured it 2. In that he hath ingaged himself to see on both parts that Covenant performed Thus he is called a surety of tâ—…e Covenant see Chap. 7. v. 22. § 93. This Christ undertook to do in his respect to God and man 1. To God that he might set forth the honor of his Father For never since the world began was there such an instance of Gods wisdome power truth justice and mercy as the reconciliation between God and man effected by Christ. See Chap. 2. v. 10. § 87. 2. To man that he might free him out of the most miserable and desperate case that a creature could be in and bring him to the most happy state that a creature could be brought unto 1. This affords matter of great admiration for of all offices that Christ undertook this doth most especially commend his love unto us especially if we duly weigh the dignity of his person and unworthinesse of ours the heynousnesse of mans sin and the fiercenesse of Gods wrath the meanes which Christ used to pacifie that wrath and the benâ—…fit which redoundeth to us thereby 2. This also ministers much matter of consolation for it is a strong prop to our faith Christ being the Mediator of a Covenant betwixt God and man mans faith is supported by two most stable and everlasting pillars which are The mercy and faithfulnesse of God His mercy in vouchsafing to be appeased so far as to enter into Covenant with man His faithfulnesse in making good his Covenant which is a point of jâ—…stice and in reference hereunto Saints have appealed to the righteousnâ—…sse and justice of God 3. This also gives to us who are Gods confederates great and just cause to be 〈◊〉 carefull of keeping Covenant on our part Our Mediator and surety is ingaâ—… hereupon If we make forfeiture on our part we give God just occasion to 〈◊〉 us on his part the benefit of the Covenant This point of Christ being Mediator of a Covenant is much amplified by this 〈◊〉 added thereunto better He is the Mediator of a better Covenant Hereof see 〈◊〉 Chap. 7. v. 22. § 94. §. 25. Of better promises THis phrase which was established upon better promises hath reference to the Covenant stiled better For the antecedent Covenant and the relative which are both of the same gender number and person Of the emphasis of the Greek word translated established see Chap. 7. v. 11. § 62. It implyeth that the Covenant is a firm and stable Covenant setled upon an inâ—…iolable Law such a Law as like the Law of the Medes and Persians altereth not 〈◊〉 6. 8. Of the Greek word translated promises see Chap. 4. v. 1. § 6. Of the Greek word translated better see Chap. 1. v. 4. § 39. Of promises being priviledges see Chap. 7. v. 6. § 44. The promises here intended are stiled better in reference to those that were made to Abraham and to his seed under the Law For he speaketh here of promises appertaining to the new covenant whereupon it was established Some make the difference between the promises of the one and other covenant to be in matter and substance as if the promises of the former covenant had been oâ—…ly of external earthly and temporall blessings But they clean mistake the difâ—… who extend it so far and therein do much dishonour God and the faithfâ—…ll Jewes 1. They make the great Lord of heaven and earth who is ever the same and changeth not to be in former times like unto the inferior Gods of the Gentiles whom they imagined to abide on earth and to bestow only temporall blessings 2. They make the faithfull children of God that then lived to be as our children who delight in outward fair toies Their ground for restraining Gods promises under the Law to outward temporal blessings resteth on the form of words wherein those promises were then made But they consider not that spirituall and celestiall matters were comprised under them Canaan Jerusalem and the temple were types of heaven Their deliverance from 〈◊〉 and other enemies were types of their freedome from sin satan and all manâ—… of spirituall enemies It hath been shewed Chap. 6. v. 13. § 95. That Christ 〈◊〉 comprised under the promises made to Abraham Hereupon it is said tâ—…at tâ—…ey desired a better Countrey that is a heavenly Heb. 11. 16. Therefore for substance the same promises were made to them that are made to us They had promises of spirituall blessings made to them Deut. 30. 6. and
1. and God of Gods §. 15. Of the most holy place typifying heaven Heb. 9. 3. 3. And after the second Vailes the Tabernacle which is called The Holiest of all 4. Which had the golden censer and the Ark of the covenant overlaid round about with Gold wherein was the golden pot that had Manna and Aarons rod that budded and the Tables of the covenant 5. And over it the â—…herubims of glory shadowing the Mercy-seat of which we cannot now speak particularly THe Apostle goeth on to set forth other special types which were in the other part of the Tabernacle which he describeth in the 3. verse He describeth it by the division of it from the former and by the proper title given unto it We will first speak of the Title and then of the division The word Tabernacle is here Synecdochically used for a part thereof For it was shewed 9. 6. that there were two parts of the Tabernacle Of the former he spake in the former verse Here he speaketh of the latter-part and this is it which he callâ—…th the Holiest of all Of this title see Chap. 8. v. 2. § 4. This was at the west-end of the Tabernacle It was four square ten cubits long 〈◊〉 broad ten high The like place in Solomons Temple was called the Oracle which was twenty cubits in length twenty in breadth and twenty in height 1 King 6. 20. Now Solomons Temple was in every place twice as big as the Tabernacle It was overlaid every way with pure Gold It was kept most close None might enter into it but the High-Priest and he but once a year verse 7. This place 〈◊〉 heaven verse 12 24. It was as fit a resemblance of Heaven as every any edifice framed in this world For 1. It was the most glorious place that ever was 2. God did more conspicuously manifest his presence in this place then in any other on earth 3. None but the High-Priest might enter into this place So none but 〈◊〉 collectively taken for his mystical body 1 Cor. 12. 12. might out of 〈◊〉 enter into heaven 4. The Priest went with blood into it Lev. 16. 9. So Christ entered into heaven with blood v. 12. For our sins close heaven against us but Christs blood takes away our sins 5. The High-Priest was arayed all in fine linnen when he entered into it And also was otherwayes gloriously attired So Christs humane nature was endued with 〈◊〉 pâ—…rity and exceeding great glory So likewise his mystical body entering into heaven is pure and glorious 6. Therein was the Mercy-seat So heaven is the throne of â—…race Heb. 4. 14. â—… There the High-Priest presented the names of the twelve tribes unto God 〈◊〉 〈◊〉 Christ 〈◊〉 for us 〈◊〉 God â—… There were Cherubims attending the Mercy-seat In heaven are Angels attenâ—… the throne of God This sheweth the priviledge of Saints as they are members of the mystycal body 〈◊〉 Christ who is the true great High-Priest and by virtue of this union they parâ—… of this priviledge to have admittance into this most holy place It was one of 〈◊〉 greatest priviledges of the High-Priest under the Law No King had the like 〈◊〉 the difference betwixt the type and the truth be well weighed it will appear to be a great priviledge indeed It was a priviledge to Israel to be admitted into the courts 〈◊〉 the Tabernacle a greater for Priests to be admitted into the holy place but the greatest for the High-Priest to be admitted into the most holiest place This was as Gods bed-chamber or privy closet While here we live we cannot 〈◊〉 a personal accesse thereto therefore we must long to be there Phil. 1. 23. and 〈◊〉 all occasions lift up our eyes thereunto Psal. 121. 1 Lam. 3. 41. and set our 〈◊〉 thereon Col. 3. 1. and make such prayers as may pierce thereinto which 〈◊〉 be by the voyce but by the power of the Spirit Rom. 8. 26 27. §. 16. Of the vaile which separated the most holy place and typified Christs flesh THere was a division betwixt the holy and most holy place by a vaile which is here called the second vaile in reference to another vaile whereby the 〈◊〉 part of the tabernacle was severed from the Courts appertaining thereunto 〈◊〉 was the first vaile thorow which all sorts of Priests entred into the first taberâ—… which was the holy place This was the second vaile by which the Highâ—… alone entred into the second tabernacle which was the most holy place This vaile is distinctly described Exod. 26. 31 32 33. wherein are expressed 1. The matter whereof the vaile was made 2. The curious workmanship thereof 3. The pillars and hooks whereon and whereby it hung 4. The end or use of it 〈◊〉 general the vaile was a type of Christs flesh so the Apostle expoundeth it in 〈◊〉 wordâ—… through the vaile that is to say his flesh Chap. 10. v. 20. § 58. 1. As the vaile shadowed the glory of the most holy place so did the flesh of Christ over-shadow his divine glory Phil. 2. 7. 2. By the vail there was an entrance into the most holy place So by the flesh of Christ there is an entrance into heaven Heb. 10. 19 20. In this respect Christ in reâ—… to his humane nature stileth himself a door Joh. 10. 7. and the way Joh. 14. 6. Behold here an evidence of the divine wisdome That whereby the glorious presence of God is hid from the world is a means whereby Saints enter into that gloâ—… presence All unbelievers are so offended at the mean estate of Christ clothed with flesh as they discerned not the evidence of his divine power in his words or works doings or suffering but Saints are thereby brought to see the glory of Gods wisdom power truth justice mercy and other divine excellencies Upon this principle the Word was made flesh and dwelt among us this inference is made we beheld his glory the glory of the only begotten of the Father Joh. 1. 14. And Christ thus saith of himself as he was incarnat No man commeth unto the Father but 〈◊〉 if ye had known me ye had known my Father also Joh. 14. 6 7. This vail is here called the second for distinction sake The difference betwixt this and the first vail was in these and such like particulars 1. In place The first vail was between the court and first tabernacle That shewed the concealment of the mysteries of the New Testament 2. In the supporters This second had but four pillars but the first had five Exod. 26. 32 37. There was a more frequent entring through the first then through the second Thereupon it was to be more steddy 3. In the matter of the sockets The sockets of the second vail were of silver the other of brasse Exod. 26. 32 37. The nearer things are to God the more excellent and purer they are 4. This second vail was made with Cherubims The
Candlestick was and for the same ends See v. 2. § 8. It set forth the purity and continuance of Gods ordinances It sheweth also that things presented before the Lord must be pure and such as are indeed precious and may well be so accounted Thus will they be also lasting as Gold 2. The quantity being an Omerfull shewed the plenty of Gods provision For an 〈◊〉 held about three pintes which is a plentifull allowance of bread for one person every day and so much had every man every day Exod. 16. 16. Thus Christ is a plentifull portion So as we may well rest therein God would have this measure in particular reserved that his plentifull provision for those of whom he taketh care might be the better considered 3. The place before the Lord was before the Ark which was a speciall represenâ—… of Gods presence There it was put 1. Because this was a solemn and sacred monument and therefore put in a sacred 〈◊〉 solemne place 2. To put them in mind of this evidence of Gods providence so oft as they appeared before God for it is very usefull when in prayer we appear before God to â—…ll to mind Gods memorable and mercifull workes 3. To demonstrate that Christ our spiritual food is to be found before God 4. The end was that future generations might have knowledge of this evidence of Gods providence Hereof see Chap. The Churches Conquest on Exod. 17. 15. § 76. Thus God will have Christ to be remembred throughout all generations He 〈◊〉 but a set time on earth and in that time tlid and endured what was requisite for mans eternal salvation 〈◊〉 the memorials thereof remain thorowout all ages §. 28. Of Aarâ—…ns dry Rod. THe fourth particular type in the most holy place is thus expressed 〈◊〉 rod that budded Here are three things to be considered 1. The type it self a rod. 2. The owner thereof Aaron 3. The effect that budded 1. Both the Hebrew and Greek word translated rod is diversly taken See Chap. 1. v. 8. § 11. The Greek word is put for a staffe to walk with Matth. 10. 10. for a 〈◊〉 to beat one with Rev. 2. 27. for a staffe to measure withall Rev. 11. 1. For a scepter Heb. 1. 8. Here it is taken for a Governours staffe For Governours used to carry long white slaves in their hands Some take it for a Shepheards crook which they say every head of the several tribes of Israel did bear in their hands in memorial of Israel their father who was a shepheard under his uncle Laban yea and each head of the several tribes was a shepheard also Of what kinde or fashion soever it were this is certain that it was 〈◊〉 from a 〈◊〉 very dry past sprouting and springing according to the course of nature a dry stick as we say This typified Christ who came from the stock of man but as a withered branch The house of David was not known in the world when Christ sprang out of it For 〈◊〉 did what he could to destroy that whole stock The meaness and poverty of 〈◊〉 and Mary were a means of keeping them from the notice of Herod Christ also in his own person was as a dry withered stick From his birth till the 〈◊〉 year of his age he lived in a private low and mean condition Yea afterwards though he did such works as might have made him famous he was exâ—… despised and at the time of his death apprehended as a traytor arraigned scourged busfeted many other wayes most vilely handled and crucified betwixt two 〈◊〉 dead and buried He is to the life set forth to be as a dry stick Isa. 53. This phrase I am it worm and no man a reproach of men and despised of the people is spoken of Christ Psal 22. 6. Thus God would have him deeply humbled for the greater manifestation of his high 〈◊〉 and of the glory thereof This also may be applyed to the mysticall body of Christ which by natureâ—… dead in sin Eph. 2. 1. This circumstance is a strong prop to our saith in all seeming impossibilities for effecting glorious matters 2. This rod is said to be Aarons for distinctions sake It is probable that it was 〈◊〉 to the râ—…ds of the heads of other tribes because their several names were written â—…on them Numb 17. 2. Thus Christ taking upon him mans nature was as other men It is said of 〈◊〉 there shall come forth a rod out of the stem of Iesse c. Isai. 11. 1. He took upon 〈◊〉 form of a servant c. Phil. 2. 7. Thus came Christ to be a fit redeemer and saviour Thus may we with stronger confidence trust unto him §. 29. Of the effect and fruit of Aarons rod. THe effect of the foresaid dry rod is set down in four branches 1. It budded 2. It brought forth buds 3. It bloomed blossomes 4. It yeelded Almonds These typified the glory of the Lord Jesus who notwithstanding his foresaid meanness was manifested to be the promised Messiah the King of Israel and this many wayes 1. Angels declared as much before and at his birth Luk. 1. 27. and 2. 10 11. so did the wise men from the East Matth. 2. 2. 2. The manner of his preaching and myracles which he wrought declared as much Matth. 4. 24. and 7. 29. Ioh. 7. 31 46. 3. After he was put to death he rose again ascended into heaven and gave giftâ—… to men Eph. 4. 8. These were lively sproutings buddings blossomes and fruits 4. The members of his mystical body though brought to dry bones shall be raised and made glorious Thus every way there is hope of glory arising out of meanness The kind of fruit that was brought forth is said to be Almonds which are a sweet and pleasing fruit yea wholsome and medicinable Most sure it is that the 〈◊〉 is so nothing more sweet and pleasing nothing more wholsome and medicinable then the fruit of all manner of grace that sprouteth out of Christ. By the foresaid fruit of Aarons rod was Aaron manifested to be chosen the high Priest of God Numb 17. 5. So was Christ by his glorious works and manner of preaching by his death resurrection and ascention and gifts that he gave manifested to be appointed of God our high Priest After the foresaid evidence of Aarons being chosen of God by his rod that 〈◊〉 was set before the testimony Numb 17. 10. So Christ after the foresaid evidences of his glory is set in heaven at Gods right hand Heb. 8. 1. To heaven therefore must we on all oceasions lift up the eye of our faith and thereby behold this our high Priest there abiding for us §. 30. Of the tables of the Covenant THe fift holy type in the most holy place was the Tables of the covenant The Greek word properly signifieth a broad thing and that which is 〈◊〉 stone The French word plague seemes to be derived from the
see § 14. The person that went into this place is stiled the high Priest Of an high Priest See Chap. 2. v. 17. § 173. Of this high Priest it is said that he went into the foresaid place alone In the history the charge of going into the holy place is 〈◊〉 to the high Priest alone and withall it is said that there shall he no man in the Tabernacle of the congregation when he goeth in Lev. 16. 2 17. This was a type of Christ alone appearing before God for us To this purpose saith Christ himself No man hath ascended up to heaven but he that came down from heaven even the son of man which is in heaven Joh. 3. 13. 1. Sach is the surpassing excellency of the divine Majesty as none but Christ can 〈◊〉 before it The most glorious Angels are set forth with wings to cover 〈◊〉 〈◊〉 when they appear before this Majesty Isa. 6. 2. Great is the folly of those that make Angels and glorified Saints to appear as meâ—… before the throne of grace for them Herein they dishonour Christ in giving 〈◊〉 due to others They disgrace Angels and Saints in imposing upon them that â—…ich becomes them not They disparage themselves by depriving themselves of 〈◊〉 benefit of Christs intercession To use any other high-Priest in that which beâ—…geth to him alone is to refuse Christ he will not give his glory to another Let us therefore use him alone and rest only upon him for that which he alone 〈◊〉 to do for us §. 41. Of the High-Priest entring into the most holy place once a year THe Apostle further observeth concerning the time of the high Priests entring into the most holy place that it should be once in every year This phrase imâ—… an extent and a restraint The extent is every year The restraint is once The extent is by reason of peoples continuing to pollute themselves and the holy things that they use For the end of entring every year was to make an attoneâ—… for the holy things and for the persons Priests and people This extent of 〈◊〉 year is further manifest by a set day appointed every year for the observation â—…reof which was the tenth day in the seventh moneth Lev. 16. 29. This sheweth that there is just cause for us again and again to renew our repentance The restraint of entring being in this word once the word must be taken exclusively which is in the law thus expressed Speak to Aaron that he come not at all 〈◊〉 into the holy place within the vaile Lev. 16. 2. This exclusive particle once is 〈◊〉 set down in the law Exod. 30. 10. Lev. 16. 34. It typifâ—…ed Christs entring into heaven once and but once v 12. Object If Christ entred in but once for all why did the Priest enter once every 〈◊〉 that is ofâ—… for he might live many years Ansâ—… 1. A year in this type doth set forth the whole time of this world 2. The type was every year renewed that they might oft be put in mind of that 〈◊〉 wherein Christ entred into heaven Thus it appeareth that there is no expectation of Christs return from heaven â—…hile this world continued The heavens must receive him untill the times of restituâ—… of all things Act. 3. 21. At the day of judgement he shall appear the second time Heb. 9. 27 28. See v. 28. § 143. In this respect he is said for ever to sit down on the right hand of God Heb. 1â—… 12. There need no reiteration of Christs oblation He did all while he was on earth 〈◊〉 was râ—…quisite to be done to the very uttermost Heb. 7. 25 27. 1. This discovers the â—…olly of the Mâ—…ss whereof see Chap. 7. v. 27. § 112 115. 2. This should restrain men from 〈◊〉 any way to the sin against the Holy Ghost â—…or that were to crucifie to themselves the Son of God afresh and so to pull him â—…n of heaven Heb. 6. 6. 3. This teacheth us at all times to lift up the eye of our saith to heaven where Christ ever abideth Of Christs offering one sacrifice once see Chap. 7. v. 27. § 115. §. 42. Of the high Priest entering in the most holy place not without blood THat which the high Priest carried with him into the most holy place was blood This is sâ—…t down with a double negative thus not without This double â—…gative caâ—…ieth emphasis and implyeth that he failed not to carry blood with him Oâ—… the emphasis of a double negative See Chap. 4. v. 13. § 76. What blood was to be carried in and how it was to be used and to what end is expâ—…sly noted Lev. 16 14 15 16. 1. He was to carry the blood of the bullock which was a sin offering for himself Then he was also to carry the blood of the goat which was a sin offering for 〈◊〉 people 2. He was to sprinkle the one and the other blood upon the mercy-seat and before the mercy-seat 3. Thereof he was to make an attonement for the holy place and for the 〈◊〉 bernacle of the congregation 4. This reason is here given hereof Because of the uncleanness of the children of â—…rael and because of their transgressions of all their sins All these were typicall 1. The blood typified Christs death even that blood which he shed 2. The sprinckling of the blood prefigured an applying of Christs sacrifice 〈◊〉 such as râ—…ap benefit thereby 3. The Attonement declareth that Christ dyed to make reconciliation for 〈◊〉 sins 4. The reason demonstrateth that mens sins do defile both themselves and also the things that they use even the holy ordinances of God §. 43. Of approaching to God by expiation made with blood THis emphaticall expression of the Priests entering into the most holy place 〈◊〉 without blood doth in speciall demonstrate two points 1. That there is no comming to God without expiation 2. That there is no expiation without blood As this so many other legall rites do demonstrate both these When the Priests who by vertue of their office were to appear before God in 〈◊〉 divine services were consecrated it was with blood Lev. 8. 2 c. and 9. 2 c. On that solemn day when all the people were to appear before God an attonement was to be made that day and that by blood Lev. 16. 14 c. When any were excluded from the congregation an attonement was to be made and that by blood before he was admitted again Lev. 14. 19. and 15. 15. and 16. 11. This is espâ—…cially demonstrated in the truth it self For there is no comming 〈◊〉 to God without Christ who is an advocate and the propitiation for our sins 〈◊〉 Job 2. 1 2. who also putteth away sin by the sacrifice of himself v. 26. 1. So strict so infinitely perfect is the justice of God as it admits no connivence at sin no toleration of sin no absolution from sin till full satisfaction
even in this world The negative not may imply a double opposition 1. To the Jewes Tabernacle which was of liveless and senseless materials Such as were had here below in this world 2. To our bodies Christs body was not such a body so built up as ours is and that in sundry respects 1. The extraordinary conception thereof Luk. 1. 34 35. 2. The hypostaticall union of it with the divine nature Matth. 1. 23. 3. The superabundant grace that was in it Ioh. 3. 34. Col. 1. 19. A main point here intended is that Christs body far surpassed the Jewes Tabernacle 1. The Jewes Tabernacle was but a type or shadow This a true Tabernacle Chap. 8. v. 2. 2. That was but a dead way to tread upon but this a living way to bring men to heaven See Chap. 10. v. 20. 3. That was The work of mens hands This of God Chap. 8. 2. 4. That nor any thing in it could make perfect This can Chap. 10. v. 10 14. 5. That in it self did not make acceptable to God but this doth Matth. 3. 17. 6. That was never united to the deity This is Rom. 9. 5. Had the Jewes their Tabernacle in high account which was only a shadow of this which was made of senseless materials which was the work of mens hands which could not make perfect How unworthy are they to live under the Gospel who lightly esteem this farr more excellent Tabernacle the body of Jesus himself §. 56. Of the difference betwixt the typicall and reall meanes of attonement Vers. 12. THe Apostle having declared the truth of the Tabernacle proceedeth to set forth the truth of the service which was performed in the most holy place whereunto the high Priest entred thorow the holy place This he doth negatively and affirmatively that the difference betwixt the type and truth might more evidently appear He beginneth with the negative thus Neither by the blood of goats and calves The high Priest under the law entred with the blood of these two kinds of beasts into the most holy place to sprinkle it upon the mercy-seat to make thereby an attonement Levit. 16. 14 15 16. But this was too mean a means for Christ to work a true attonement thereby For it is not possible that the blood of buls and goats should take away sins Heb. 10. 4. There is in the law mention made of sundry other kinds of sacrifices as of sheep and Lambs and of soules Lev. 1. 10 14. Yea there is mention made of a Ram for a bâ—… offering on that day when the High Priest entered into the most holy place Lâ—… 16. 3. But he carried not the blood of any other sacrifice into the most holy place but only of Goats and Bullocks Of the things typified under these and other kinds of sacrificâ—…s see v. 19. § 102. The Beasts which the Law stiled Bullocks the Apostle here calleth Calves because the Bullock was to be but a young one Lev. 16. 3. To shew what an infinite disparity there was betwixt the blood that was â—…yped by the foresaid blood of Goats and Calves the Apostle thus sets it out by his own blood This relative his own hath reference to Christ v. 11. Now Christ was true God as well as true man God-man in one person Hereupon it is said that God hath purchased the Church with his own blood Act. 20. 28. Well might the Apostle infer this latter kinde of blood with the particle of opposition BUT not by the blood of Beasts BUT by his own blood There cannot be a greater difference betwixt a type and a truth thâ—… in this The true price of â—…ans redemption is as far different from the type as God iâ—… from beasts The truth was actually to do what the type could not and so great a matter was to be done by the truth as could not be done by any inferior means then God himself yea then the blood of God This kind of opposition is a great aggravation of their dotage who reject the truth and trust to the type They prefer Beasts to God §. 57. Of Christs own blood the price of mans redemption THe expression of blood in setting out the truth as well as in the type confirmeth that which was before noted that there is no access to God without expiation and that there is no expiation without blood Hereof see verse 7. § 43. 53. The limitation of the kind of blood in this relative his own further manifesteth that the blood of God is the price of mans sin In this respect it is said that â—…esus sanctified the people with his own blood see chap. 13. v. 12. § 129. And that the Sonne of God purged our sin by himself see chap. 1. v. 3. § 29. In this sense it iâ—… said That â—…ey crucified the Lord of glory 1 Cor. 2. 2. 〈◊〉 Is there any blood in God could God shed blood Answ. No the deity simply and singly considered in it self could not but 1. The person God and man is here joyntly to be considered and that extended to the divine nature which was proper to the humane The divine nature so asseâ—…ed and united to it self the humane in one person as properties of the one are attributed to the other 1 Cor. 2. 8. Iohn 3. 13. 2. The divine nature afforded assistance to and supported the humane nature 3. The divine nature had proper works in the act of mans redemption as to adde dignity merit and efficacie to the sufferings of the humane nature Thus in regard of the inseparable union of Christs two natures and of the sufficient assistance which the divine nature afforded to the humane and of the proper actions of the divine nature the blood whereby man was redeemed may well be â—…led the blood of God No lessâ—… price could work out so great a work For infinite wrath was to be pacified 〈◊〉 justice â—…o be satisfied infinite grace to be procured 1. Beâ—…ld hâ—…re the value and worth of mans redemption Well might the Apostle 〈◊〉 it preâ—…ious blood 1 Pet. 1. 19. Nor Christ nor God himself could pay a 〈◊〉 price Heaven Earth all things in them are not to be compared to this blood 2. Take notice hereby of the vile and cursed nature of sin which must by such a means be exâ—…d Nâ—…â—…ood like to that which causeth death No death like the death of him that is 〈◊〉 God 3. Herein the extent of Christs love is manifested Eph. 5. 25. Though no lesse price could redeem the Church then Christs own blood yet Christ would not spare that The great God shed his blood for sinful man 4. O the more then monstrous in gratitude of such as will spare nothing for Christ their Redeemer not the vanities of this world which can do them no true good not their sins which make them most miserable 5. Let the consideration of this great price of our redemption move us to hold nothing
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
indefinite phrase blood of others doth confirm the first difference betwixt Christ and the legal Priests Christ offered himself and with his own blood entered into heaven v. 12. § 57. and thereby procured remission of sins But the Priests offered the blood of beasts and therewith entered into an earthy Tabernacle and could cleanse no further then to the purifying of the flesh v. 13. § 75. God appointed under the law the blood of beasts because that was sufficient for the end whereunto it was appointed namely to typifie a spiritual cleansing not absolutely to cleanse by it self If the Priest himself had been slain his blood could not have purged himself or any others from sin For 1. He was a man and in that respect a sinner 2. His blood was too mean a price to redeem another Psal. 49. 7. 3. He could not have carried his own blood when he was dead 4. If a Priest should have offered himself for others who would have been a Priest For scarcely for a righteous man will one die Rom. 5. 7. 5. It would have been counted a cruel law for a Priest to shed his own blood Herein we have an evidence of Gods tender respect to man in sparing his blood Though man were ordained a Priest to typifie Christs Priest hood though man in that function were to appeare before God though he were to beare their names yea and their sins Exod. 28. 38. all which Christ did yet when it came to the shedding of his blood as Christ did his therin God spared him and accepted the blood of beasts as he accepted the Ram for Isaac Gen. 22. 13. How doth this amplifie Gods love to man who was so tender of mans blood and yet spared not his son but gave him for us to death Rom. 8. 32. There was no other meanes to redeeme man from eternall damnation therefore rather then man should perish eternally God would give his son for him On the other side this doth much aggravate the Heathenish impiety and inhumanity of such Israelites as sacrificed their children to Idols This was one of Ahaz his impieties 2 King 16. 3. God did expresly forbid it Lev. 18 21. The Prophets much complained hereof Isa. 57. 5. Ezek. 18. 20. This was one especiall cause of their captivity 2 Kings 17. 7. This also is an aggravation of the sin of murther and shedding mans blood unjustly From the main difference that is here made betwixt the Priests under the law that they every year went with blood into the holy place and Christ who did not often but once only offer himself we may infer that 1. What the Priests did was imperfect See Chap. 7. v. 27. § 112. 2. What Christ did was perfect See Chap. 7. v. 27. § 115. §. 128. Of the necessity of Christs suffering but once v. 26. IN the 26 verse A reason is rendered of the former part of the former verse that Christ did not offer himselfe often The reason is taken from the kinde of offering which was with suffering For then must he often have suffered The Argument may be thus framed If Christ offered himself often he often suffered but he hath not often suffered Therefore he offered not himselfe often It is here taken for granted that Christ offered himselfe up by suffering yea by suffering to death Phil. 2. 8. That Christs death was a suffering death is shewed Chap. 2. v. 9. § 76. The time wherein Christ was to suffer often if he had offered himselfe often is here said to be since the foundation of the world Of this phrase See Cap. 4. v. 3. § 29. The reason of this extent of time is mans sin For man sinned anon after the foundation of the world was laid And anon after man had â—…inned Christ was promised a Redeemer to free him by his blood from sin Gen. 3. 15. In this respect Chriâ—… is said to be a Lambe slaine from the foundation of the world Rev. 13. 8. The must that is here put upon the point thus then must he is in a double respect 1. In regard of Gods purpose so to redeeme man for Gods purpose must be accomplished 2. In regard of Christs undertaking He undertooke to redeeme man by satisfying Gods justice which must be by suffering By this it appears that a frequent offering of Christ is a frequent making him to suffer For there is no true offering up of Christ but by death Therefore he is fail to be a sacrifice in the latter end of this verse which according to the notation of the Greeke word signifieth a thing slaine as is shewed Chap. 8. v. 1. § 7. Iâ—… this respect offering and sacrifice are joyned together as Chap. 10. v. 12. Eph. 5. â—… Let Papists answer this in the case of their frequent offering Christ in theiâ—… masse This word of necessity must implieth a necessity of Christs death See v. 9. § 95. The force and drift of the Apostles Argument demonstrateth that Christ could not oâ—…t suffer The word once in the next Section proveth as much The Apostle expresly saith that Christ dieth no more Rom. 6. 9. So as no other suffering of Christ is to be expected Obj. The Apostle saith that there is behind of the afflictions of Christ. Col. 1. 24. Answ. Christs afflictions or sufferings are to be considered two wayes 1. In his own person which he himself suffered in his humane nature 2. In his body when the members of his mystical body do suffer as members of that body he is said to suffer with them Thus when Saul breathed out threatnings and slaughter against the Disciples of the Lord Christ saith Saul Saul why persecutest thou me Act. 9. 1 4. This kind of affliction is that which the Apostle calls the afflictions of Christ but he here speaks of his personal afflictions Christ having finished all sufferings on earth ascended to that glory which he will never leave But leave it he must if he suffer again This should make â—…s watchful against that apostasie which cannot be recovered without crucifying the Son of God afresh Heb. 6. 6. §. 129. Of Christs suffering in the end of the world THe proof of the forementioned assumption is set down in the latter part of the 26. v. thus but now once c. That which is but once done is not often done This particle of opposition but is here the note of an assumption as Chap. 2. v. 6. § 50. The Apostle that lived in the end of the world useth this word now to shew that experience gave proof that Christ had not suffered before that time He addeth this exclusive particle once to make his argument the more clear for it is here to be taken exclusively as if he had said only once and no oftner Thâ—…s it is taken v. 12. § 60. This phrase in the end of the world is an explication of this particle of time now The word translated end
which he thus setteth down Sacrifice and offering thou wouldst not What Sacrifices were hath been shewed Chap. 5. v. 1. § 7. Such a difference as was there made betwixt sacrifices and gifts may be here put betwixt sacrifices and offerings The word translated offering is derived from the verb that signifieth to offer whereof see Chap. 5. v. 1. § 6. There are two other words in the next verse which do distinguish sacrifices and are thus translated burnt offerings and sacrifices for sin The first translated burnt offerngs according to the notation of the Greek word signifieth whole burnt offerings and is so translated Mark 12. 33. The Greek word is a compound and that of a verb which in the active signifieth to burn and in the passive to be burnt Joh. 15. 6. and an adjective that signifieth whole The word in Hebrew that is put for a whole burnt offering is derived from a verb that signifieth to ascend and that because the whole beast that was offered for a whole burnt offering was laid alofâ—… upon the top of the Altar or because the smoak thereof being great did like a thick cloud ascend to heaven The other word is in Greek thus expressed for sin but to make up the sense 〈◊〉 our English as well as other interpreters have inserted this word sacrifices 〈◊〉 thus stiled them sacrifices for sin For there were two sorts of sacrifices one â—…ry These were for sin namely to prefigure Christs sacrifice whereby sin is 〈◊〉 away The other gratulatory which were evidences of their thankfulnesse 〈◊〉 God for some especial favour of his to them Under these four heads 1. Sacrifices 2. Offerings 3. Burnt-offerings 4. Sacriâ—…es for sin are comprised all legal and external rites ordained by God to his Church as external parts of his worship All these are here to be understood singly 〈◊〉 simply by themselves without reference to their truths whereof they were types see in this respect Christ saith to God concerning them Thou wouldst not nameâ—… thou regardest them not and withall it is added thou hast had no pleasure in 〈◊〉 The sonner to speak of God after the manner of man hath respect to the will of God he desires them not See v. 38. § 149. The latter to his heart he took no delight in them The latter is added as a reason of the former Because they were not such things a God could set his heart upon to delight therein therefore he would not have 〈◊〉 but rejected them The two Hebrew words used by the Psalmist may in like manner be distinâ—… and used in the same sense that the Greek words are The things here set down not to be regarded of God As sacrifices offerings burnt-offerings and sacrifices for sin together with other legall ordinances comprised under them do evidently demonstrate that God regards not external things He regards them not singly and simply in themselves separated from their truth In this sense saith God I desired not sacrifice Hos. 6. 6. and again I will not reprove thee for thy sacrifice c. Psal. 50. 8 9. God is a Spirit Ioh. 4. 24. He delights in the things that are spiritual therefore the external things of the law are called carnal Chap. 7. v. 16. § 80 81 82. Quest. Why did then God ordain them Answ. In regard of mans need For they were shadowes types and lookingâ—… to shew Christ unto them and steps to raise them up to behold Christ a far off and Schoole-masters to bring them to Christ. This discovereth the perverse disposition of men who are most addicted to such things as God regardeth not and these not only Gentiles who wanted the light of Gods word but also Jewes before and since Christs time yea and many that carry the name of Christians Hereof see Chap. 7. v. 16. § 82. Let the same mind be in us that is in God let us not regard things meerly external especially in divine worship §. 17. Of Gods desiring that wherein he hath pleasure THese two phrases Thou wouldst not thou hast had no pleasure give evidence that God desireth not that wherein he hath no delight This reason God rendreth of his not desiring the death of the wicked because he hath no pleasure therein Ezek. 33. 11. Objecâ—… 1. Unlesse God would no sin could be no sinner should die Answ. A three â—…old distinction on is in this case to be observed 1. Betwixt Gods permitting will and desire he may in his unsearchable wisdome permit that which he desireth not much lesse delighteth in 2. Betwixt the action whereby a sin is committed and the anomy or pravity wherein the sin consisteth 3. Betwixt his over-ruling providence whereby he brings good out of evill and his approvîng that which is evill There is nothing out of God to move him to desire this or that He is wholly moved by himself by his own will which is the rule and ground of all goodnesse to desire what he doth 1. This teacheth us wisely to observe what God manifesteth to be his desire Thereby thou mayest know what his heart is set upon and in what he taketh pleasure Do what in thee lyeth to effect the same If Courtiers 〈◊〉 serve their King to delight in such and such a thing what will they not do to bring it to passe When David longed and said Oh that one would give me drink of the water of the well of bethlehem three mighty men brake thorow the host of the Philistims and drew water out of that well and brought it to David 2 Sam. 23. 15 16. Now Gods word manifesteth in what God delighteth thereby we may know Gods mind and answerably learn how to carry our selves towards him 2. This discovereth the perverse disposition of many who desire and do many things wherein they may be supposed to have no pleasure Who can think that men should take pleasure in swearing in lying in filthy communication in cruelty and in sundry other sins to which with a great desire they give themselves True it is that mans delight is no ground for his desire for his corrupt nature causeth a delight in many things that are evil but it is a great aggravation of sin to do or desire that wherein he hath no pleasure §. 18. Of a body prepared for Christ. CHrist having declared what his Father delighted not in he further sheweth affirmatively what it was wherein he rested well pleased That he thus expresseth But a body hast thou prepared me This particle of opposition BUT sheweth that this which followeth is of another kind then that was which went before Thus is this conjunction frequently used in the proverbs of Solomon and in other places In this phrase A body hast thou prepared me Christ is brought in speaking to his Father By body is meant the humane nature of Christ. Body is Synecdochically put for the whole humane nature consisting
§ 4. and Chap. 9. v. 12. § 59. The entrance into heaven here spoken of is spirituall having reference to our Soules desire in Prayer yea and to our praising of God and other like spirituall duties wherein we have to do with God It is here taken for granted that Heaven is opened unto us and that we on earth may have communion with God in heaven See Chap. 4. v. 14. § 84. 85. This last phrase by the blood of Iesus sheweth the meanes or meritorious cause whereby heaven is opened and an entrance thereinto made for us So as we may with boldnesse enter into it That meanes or cause is the the blood of Iesus By blood is meant the sacrifice of Christ. For when he was offered up his blood was shed This was tipified Lev. 16. 14. It is expresly said that Christ by his own blood entered once into the holiest place Heb. 9. 12. Thereby he opened heaven for us which was shut against us for our sins Now there was no way to take away sin but the death of Christ. Thereby sin is fully taken away in which respect it is said that Christ appeared to put away sin by the sacrifice of himself Chap. 9. v. 26. § 131. Of the title Iesus See Chap. 2. v. 9. § 73. It is fitly used because he speaks of him as he is a Saviour Here are four different priviledges of Christians from those which Jewes had 1. Their Sanctum Sanctorum or most holy place was earthly ours heavenly 2. Into theirs common people entred not but only their High Priest Into ours all believers may enter 3. Their Priest went into theirs but once a yeare We may enter into ours continually 4. Their Priest entred in with the blood of beasts but we with the blood of the Son of God §. 54. Of the way to Heaven Heb. 10. 20 21. Vers. 20. By a new and living way which he hath consecrated for us through the vaile that is to say his flesh Vers. 21. And having an High Priest over the house of God IN the first of these two verses which is the 20. a second ground of constancy in our profession is laid down This is the way that is made for us to enter into heaven Of the derivation of the word translated way See Chap. 3. v. 10. § 110. It is in Scripture taken properly or metaphorically Away properly taken is that space wherein and whereby one passeth from place to place So as there are there two tearmes or extreames and a mean or middle to be considered therein The one extreame is the place whence they go the other whether they go The meane or middle is all that space which is betwixt these extreames In a generall acception of this word all creatures have their way Foules in the 〈◊〉 Fishes in the sea men and beasts on earth Prov. 30. 19. Because on earth there be many things which hinder the passage of creatures there use to be spaces of ground beaten out and fenced from place to place and these most properly we call waies Metaphorically all the courses that are taken for effecting of a thing are called 〈◊〉 Thus the courses of God himself his ordering and disposing matters are called his waies as all his waies are judgement Deut. 32. 4. The Lord is righteous in all his waies his waies are unsearchable Rom. 11. 33. The courses of men are also called waies Isa. 55. 8. Ezek. 18. 25. According to the condition of mens courses so are their waies good or evill â—… King 8. 39. Psal. 1. 6. As courses undertaken so means for accomplishing them or for attaining to the end that we aime at are stiled waies Thus the word of God and his Commandements are said to be his waies yea Christ himself is stiled a way Thus in this place by a way is meant that meanes that is prepared and prescribed for entring into that holy place which is mentioned in the former verse so as There is a way wherein and whereby we may have accesse to heaven Hereupon saith the Prophet this is the way Isa. 30. 21. To this way these Epithites are attributed the way of peace Luke 1. 79. The way of life Prov. 10. 17. The way of salvation Acts 16. 17. The way that leadeth unto life Matth. 7. 14. This later phrase sheweth the meaning of the other God hath afforded unto us such a way to testifie his will and desire of bringing us to life Ezek. 33. 11. For this end the Lord of life sent an Harbinger before him who thus cried Prepare ye the way of the Lord make his paths straight c. Luke 3. 4 5 6. This instructeth us in sundry duties which this very Metaphor pointeth out 1. Enquire after this way This is the good way Jer. 6. 16. He that hath a desire to come to the place whither he is going if he know not the way will at every want where any cause or doubt is ask which is the way to such a place Because Knowledge of the right way is necessary there are in sundry vast heaths way-markes to direct travellers unto such and such townes Cities or Countries Otherwise men might ride hard and travell much and be no whit the neerer but rather further off from the place whither they intend to go Now none of us of our selves know the way to heaven There are so many bie broad pathes and we so prone to wander in them as the way to heaven may be soon lost Matth. 7. 14. Therefore for our better guiding in the right way the Lord hath given unto us his word and Ministers to instruct us in the right way And on this ground saith to the Law and to the Testimony Isa. 8. 20. 2. The way being shewed walke in it Isa. 30. 21. The former without this is altogether in vaine What booteth it to ask the way if when it is told us we wilfully go the contrary way Obstinacy is hereby added which much aggravateth the sin Luke 12. â—…7 No one thing is in the Scripture more pressed then walking in the right way They are pronounced blessed who walk in the right way Psal. 128. 1. And they denounced cursed who erre from the same Psal. 119. 21. 3. In thy walking keep straight on turne not to the right hand or to the lest Dâ—…ut 5. 32. That phrase is frequent in Scripture and implyeth that there are divers turnings divers bie-paths and those open broad and beaten some on the right hand of error superstition and Schisme others on the left hand of prophanesse and all manner of licentiousnesse They all lead to destruction It behoveth us therefore carefully to hold on in the right way till we come to the end thereof 4. In this resolution go well prepared The way to life is rough and hard there are many stumbling blocks therein we must therefore be well shod with the preparation of the Gospel of peace Eph. 6. 15.
41. and the mighty worke wrought upon sundry Jewes upon preaching the Gospel anon after Christs ascension Acts 2. 41. and 4. 4. 1. The matter of the Gospel consisteth in such high mysteries and so clearly and plainely revealed as moveth men to imbrace the same They are such as eye hath not seen nor eare heard nor ever entred into the heart of man 1 Cor. 2. 9. In other ages they were not made known unto the sons of men as now they are revealed unto his holy Apostles to make all men see what is the fellowship of the mysterie which from the beginning of the world hath been hid in God Eph. 3. 5 9. This excellent matter of the Gospel allures men to receive that truth 2. A secret efficacious work of the Spirit useth to accompany the ministry of the Gospel in which respect it is stiled the ministration of the Spirit 2 Cor. 3. 8. 1. The wrong which Papists do to Gods people is herein much aggravated in that they obscure this cleare and excellent ministry of the Gospel by an unknown tongue They suffer not people to read in their houses nor heare it read but in an unknown tongue in their Churches The Jewes did not so deale with people under the law Men Women and Children yea and Strangers were to heare the Law that they might learne and feare the Lord Deut. 31. 12. Therefore Ezra that good Priest brought the Law before the Congregation both of men and women and all that could heare with understanding Neh. 8. 2. Herein they shew themselves like to the Scribes and Pharises who shut up the Kingdome of Heaven against men for neither they themselves go in nor suffer them that are entring to go therein Matth. 23. 13. We have a proverbe concerning a dog in the manger that he neither eaâ—…s provender himself noâ—… suffers the horse to eat it Such a doggish disposition have they 2. The above said power of the Gospel serves as a matter of tryall whereby we may examine our selves whether this truth hath shined on us or no. We have a proverb that tanning sheweth that a man hath been much in the sun Receiving the truth is a blessed kinde of tanning If men live where there is much sound powerfull preaching and yet no receiving of it we may well conclude that the God of this world hath blinded the minds of them which believe not 2 Cor. 4. 4. Fearefull is the doome that is denounced against such in these words God will come in flaming â—…re taking vengeance on them that know not God 2 Thes 1. 8. 3. This ministreth matter of gratulation for this evidence of Gods speciall favour to us When the Church heard that the Gentiles had received this truth They glorified God saying Then hath God also to the Gentiles granted repentance unâ—… life Acts 11. 18. 4. It gives good ground to be earnest with God to vouchsafe this truth to such 〈◊〉 yet have it not as to the Jewes Rom. 11. 25 26. and to such as have been deprived thereof 5. It giveth matter of deep humiliation on their behalfe who have long lived under the sun shine and yet are no whit at all tand Assuredly there is much wilfulnesse in such Christ in his daies thus complained against them How oft would I â—…ate gathered thy Children together even as a Hen gathereth her chickins under her 〈◊〉 and ye would not The Apostle layeth this downe as the note of a reprobate That receive not the love of the truth that they might be saved 2 Thes. 2. 10. They are like desperate patients which throw their physick into the fire or like impudent debtors that will not accept a discharge by a surety and like obstinate rebels that will not accept a pardon 6. This should stir us up among whom the aforesaid truth is preached to take heed that we be not wanting to our selves in keeping off the powerful working oâ—… it Let us read it diligently and frequent the publike ministry thereof and that with this mind to receive the truth of it As our understanding is enlightned so let us endeavour to bring our will to yeeld unto it and to receive the knowledge of it Though simply it be not in our power to believe yet it is in mans power to put away from him this word of life and so to deprive himself of the benefit of it The Apostles therefore upbraid such obstinate rebels with these words Yee put the word of God from you and judge your selves unworthy of everlasting life Acts 13. 46. Nothing makes God more complaine against people then this Isa. 5. 1 c Luke 13. 3â—… §. 92. Of rejecting meanes of grace how dangerous it is THe depth of the sin here described consisteth in the time of committing it After that we have received the knowledge of the truth This noteth out two poynts of aggravation One is a renouncing of the meanes of grace implyed in this phrase received the â—…wledge of the truth The other is a renouncing it against evidences of that truth implyed in this phrase after that we have received So as To sin against meanes of keeping us from sin makes sin the more haynous Luke 12. 47. Iohn 9. 41. Iames 4. 17. 2 Pet. 2. 20 21. 1. This implyeth a resolved and setled obstinacy against the good will of God manifested for our good It is an opposition of our wills to Gods Thus God is provoked to alter the affection of a Father into the disposition of a Judge 2. It is a demonstration of an ungratefull disposition For the Gospel is a gladsome message Never was the like sent to Children of Men. Therein is the greatest evidence of favour that a creature could desire of his Creator or the Creator bestow upon his creatures The Gospel revealeth Gods love to man so far as to give him his Son his Son incarnate his Son made a servant subject to manifold infirmities a surety a sacrifice 3. It argueth a perverse rejecting of things which concerne our own good our best good So as they are not onely excellent in their kind but beneficiall to us absolutely necessary for avoiding misery and setling us in true happinesse Let us therefore to whom the Gospel is revealed take heed of Capernaums woe She was by the excellent meanes afforded lift up to heaven but by her abuse thereof cast down to hell Matth. 11. 28. §. 93. Of sinning against the evidence of the Spirit THis circumstance of time after we have received c. giveth prooâ—… that to sin against the evidence of the Spirit is the highest pitch of impiety In this especially consisteth the nature of the sin against the Holy Ghost as hath been shewed in the Treatise of the sin against the Holy Ghost part 2. § 15. This is to do despite unto the Spirit of Grace v. 29. and to resist the Holy Ghost Acts 7. 51. This is the greatest dishonour that can be done to God
do infallibly so and so fall out Thus this word is here fitly used to shew the reason and câ—…use why the better 〈◊〉 were reserved to the later times Even because God having deterâ—… them so to be foresaid it to be the fittest so to be for God worketh all 〈◊〉 after the Counsel of his own will Eph. 1. 11. There can be nothing of God â—…o move him to do what he doth Psal. 115. 3. And in man there can be nothing for in mans best estate he had what he had 〈◊〉 God God gave him his being and God endued him with all that excellency 〈◊〉 then he had comprised under this phrase image of God Gen. 1. 26 27. Bâ—…t since mans fall all are under sin There is none righteous no not one 〈◊〉 3. 10. Well therefore might the Apostle say it is not of him that willeth 〈◊〉 of him that runneth but of God that sheweth mercy Rom. 9. 16. 1. This directeth such as desire any excellency to be distinguished from other 〈◊〉 natural men as excellency of knowledge excellency of Faith or exâ—… of any other grace yea or excellency of means of grace to look to the 〈◊〉 and fountain whence that excellency cometh to consider the ground 〈◊〉 moveth God to do what he doth If any hath wisdom let him seek it of God c. Iam. 1. 5. 2. This may be a caveat to such as have obtained any excellency above others â—…o take heed that they boast not therein 1 Cor. 4. 7. That excellency arose not 〈◊〉 a mans self neither was there any thing in him to move God to conferre what he hath done upon him Deut. 9. 4 5 6 7. Rom. 11. 18. All Christians who iâ—… the light of the Gospel excell Iews Turks and all infidels may apply this So 〈◊〉 Protestants to whom the errors of Antichristianisme are revealed so they who have the power of Godlinesse in them above ordinary formall professors God is the judge he putteth down one and setteth up another Psal. 75. 7. 3. We hereby learn to return the glory of all that excellency which God hath pâ—…ovided for us above others unto the author thereof who maketh thee so differ Rom. 11. 35 36. Yea also to use all to the glory of his name 1 Cor. 10. 31. Thus will the Lord never repent his conferring any excellency upon such grateâ—… persons Ingratitude is it which moves him to withdraw blessings bestowed but gratitude moves him to increase them §. 278. Of Gods providing the better things for the Christian Church THAT which God is said to have provided for Christians is thus expressed some better thing that is a better estate or better means for the Churches good or rather Christ himself exhibited He is that better thing that 〈◊〉 all other better things whatsoever Of the various acceptions of this word better see Chap. 1. vers 4. § 39. Of better things reserved to the time of the Gospel see Chap. 2. vers 3. § 〈◊〉 This in general sheweth that Gods previdence is still to the better hereof see more in the progresse of Gods providence on Ezek 36. 11. Hence is it that iâ—… is said of believers that they desire a better Countrey vers 16. § 75. And that their hope is a better hope see Chap. 7. vers 19. § 87. And the Coveâ—…ant made to them a better Covenant see Chap. 8. vers 8. § 53. 1. Due notice is to be taken of Gods wisdom in causing his goodnesse so to increase for the better that so our hearts may be the more enlarged to admire and magnifie the same This is the end that God aimeth at herein We must not suffer God to fail of his end 2. Herein we ought to shew our selves Children of God we must still grow and encrease in all goodnesse Thus shall we shew our selves to be of the Kingdom of God in whom the spirit of God is For the Kingdom of God and things appertaining thereunto are like Mustard seed which being of the least kinde of seeds groweth up to be as a Tree Matth. 13. 31. The forementioned better thing is expresly said to be provided for us Under this phrase he compriseth himself that lived after Christ was exhibited and all others that lived and believed from Christs first coming in the flesh and shall live and believe to his second coming so as the best things have been provided for the Christian Church even that Church which hath been and shall be under the new Testament Most of the great and glorious things that were Propheâ—…ied of by the Prophats of old were concerning these times which are stiled the last dayes Isa. 2. 2. Act. 2. 17. Heb. 1. 2. Hereupon an Apostle saith of the better things here understood that it was revealed unto the Prophets that not unto themselves but unto us they did minister the things which are now reported 1 Pet. 1. 12. Hereof see more in the progresse of Gods providence on Ezek. 36. 11. §. 279. Of the meaning of these words That they without us should not be made perfect AN especial end why God made so great a difference betwixt former and later times is thus expressed that they without us should not be made perfect By this relative they are meant such believers as lived and died before Christ was exhibited Indeed this relative they is not expressed in the Greek but yet necessarily understood for the verb made perfect hath reference to the relative these in the beginning of the former verse By this other relative us without us are ment believing Christians There the derivation and diverse acception of the word is set down Of the word translated made perfect see Chapt. 2. vers 10. § 97. Great question is here made about the meaning of the phrase Because the perfection of a thing consisteth in the well finishing thereof and a full accomplishment of all things appertaining thereto this word whose derivation is taken from the end of a thing is here and in sundry other places translated to make perfect in the active and to be made perfect in the passive This therefore some apply to the glory of Saints in Heaven wherein their perfection consisteth Thus is this word used Chapt. 12. vers 23. It may not be denied but that the eternal glory of Saints in heaven is â—…prized under their perfection for till then they are not fully perfected But in regard of the degrees whereby that perfection is attained and the means of attaining thereunto those means and degrees are not to be excluded These are 1. The taking away of sin which maketh man most imperfect and the â—…ting on of righteousnesse which makes us appear perfect before God This is done by the obedience of Christ both active and passive whereby we are â—…fied in Gods sight Rom. 5. 19. 2. The subduing of the power of sin in us and enabling us to walk in holiness and righteousness
ascend to heaven then place thy confidence on the cry of Christs blood which speaketh all better things Without controversie there iâ—… more ground of confidence in the cry of Christs blood then can be matter of despairâ—… in the cry of our sins §. 128. Of the participation of Christs blood as it is a Christians priviledge HEtherto of the distinct points whence the last branch of Christians priviledge ariseth The intimation of the priviledge it self is in this copulative particle AND which hath a reference to the first verb in v. 22. Ye are come viz. by the Gospel to the blood of sprinkling We are said to come to this blood under the New Testament because it is actually shed and offered unto us in and by the preaching of the Gospel and participating of the Sacraments whereto when we come we come to this blood of sprinkling So that the Apostle doth hereby give us us to understâ—…nd That participation of Christs blood is a Christians priviledge This is to be taken of the actuall shedding of Christs blood For Rev. 13. 8. Christ is said to be the lamb slain from the foundation of the world And to like purpose saith the Apostle Heb. 1â—… 8. Iesus Christ the same yesterday and to day and for ever which phrase may be understood in these four respects 1. In regard of the eternall decree of God the Father who had decreed from the beginning that Christ should be that Sacrifice that should expiate and do away the sins of the world 2. In regard of Gods promise which was made immediatly after mans fall Gen. 3. 15. As a seale of that promise sacrifices were offered being types of Christs blood Gen. 4. 4. 3. In regard of the efficacy of Christs blood For after it was purposed and promised to be shed it was to all purposes as effâ—…ctuall as after it was actually shed Therefore saith our Apostle Heb. 13. 8. Iesus Christ the same yesterday to day for ever 4. In regard of the vigor and virtue of faith In these four respects all believers even such as lived before Christ was actually exhibited did partake of the benefits of Christs blood and were thereby redeemed out of their naturall miserable bondage reconciled to God purged from their sins justified sanctified saved But the actuall shedding of Christs blood whereupon all the forementioned benefits depended was reserved to the time of the New Testament which is the time of the Christian Church In this respect its stiled the blood of the New Testament Matth. 26. 28. And Christian Gentiles are said to be made nigh by the blood of Christ Eph. 2. 13. They were not made nigh by the types of his blood those were a partition wall Eph. 2. 14. 1. This may inform us in the excellency of our times They are the best times that ever the Church had better then the best times of the Iews as accomplishments are better then purposes and performances then promises and substance then shadow and truth then types So much better are our daies then theirs O the blindness of those who discern not the excellency of these times 2 Cor. 4. 4. O the ungratefulness of those who regard it not 2. Let us be stirred up with stong confidence to trust to the sacrifice of Christ and to that blood of sprinkling whereunto we are now brought Note Heb. 10. 19 20 21 22. The types of this blood wrought much confidence in the believing Jewes how much more confidence ought this very blood it self now actually shed the blood of sprinkling whâ—…reunto we are come work in us Read Heb. 9. 11 12 13 14. §. 121. Of the resolution of Heb. 12. 18 19 20 21 22 23 24. Heb. 12. Vers. 18. For we are not come unto the Mount which might be touched and that burned with fire nor unto blacknesse darknesse and tempest Vers. 19. And the sound of a Trumpet and the voyce of words which voyce they which heard entreated that the word should not be spoken to the many more Vers. 20. For they could not endure that which was commanded And if so much as a beast touch the Mountain it shall be stoned or thrust through with a dart Vers. 21. And so terrible was the sight that Moses said I exceedingly fear and quake Vers. 22. But ye are come to Mount Sion and to the City of the living God the heavenly Ierusalem and to an innumerable company of Angels Vers. 23. To the generall assembly and Church of the first-born which are written in heaven and to God the Iudge of all and to the spirits of just men made perfect Vers. 24. And to Iesus the Mediator of the New Covenant and to the blood of sprinkling that speaketh better things then that of Abel THe sum of these verses is The Christians priviledges Whereof are these two generall parts 1. The kind of priviledges 2. The use thereof v. 25. The kind thereof is set forth in the difference betwixt the Law and the Gospel In this difference we may observe 1. The manner of setting down both 2. The matter whereof each consisteth For the first 1. The things of the Law were earthly This is principally intended in this phrase the Mount that might be touched because it was an earthly Mountain which might be felt and seen 2. They were terrible the terror whereof is set out 1. By externall signes 2. By fearfull effects The terrible signes which appeared at the delivery of the Law were 1. A Mount touched 2. Burning with fire 3. Blacknesse and darknesse 4. Tempest Vers. 19. 5. Sound of Trumpet 6. Voyce of words 7. Stoning of beasts Vers. 20. The effects concerned both men and beasts 1. Beasts might not yea durst not come neer the Mount Vers. 21. 2. Men both of the common sort and also the most eminent amongst them even Moses himself was affrighted at the delivery of the Law Vers. 22. Secondly the priviledges of the Gospel are spiritual and heavenly they consist of ten distinct branches which may be brought to two heads 1. The places whereunto under the Gospel we are brought 2. The Persons to whom we are joyned The places are described by three Metaphors 1. Mount Sion 2. The City of the living God 3. Heavenly Ierusalem The persons are 1. Creatures or 2. Creator and 3. He that is betwixt both Vers. 23. The Creatures are 1. Angels amplified by their number said to be innumerable 2. Holy men And these are 1. Generally propounded in this phrase Generall assembly 2. Particularly exemplified 1. By the name First-born 2. By this phrase which are written in heaven 3. By this clause the spirits of just men made perfect 2. The Creator set out by his jurisdiction Iudge of all wherein we may observe 1. The kind of function which he undertaketh Iudge 2. The extent thereof in these words Of all Vers. 24. 3. The person that is between both is expressed in these words And to Iesus the Mediator of the new Covenant
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
of faith in types Believers under the Law rested not in externals Rules for finding out truths of types Vers. 8. Vers. 8. Circumstances in Scripture to be observed a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What rest enjoyed in heaven a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This world ful of vexations Sinne causeth trouble How evil of God Here we must labour suster In troubles think on rest to come a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why rest to come a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who are Gods people See Ch 2 v 17. §. 180 in the end Ch. 8. v. 〈◊〉 § 68 69. Rest proper to Saints Hos. 1. 9. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Improper applications of Rest. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Works in mans innocent estate Why works stiled our own In heaven a ceasing from all our own works b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saints rest like Gods Some works to be done in heaven Dayes of this life working dayes a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We must endeavour after that which is set before us Gods practice mans patern Saints must be like God Wherein we must imitate Gâ—…d Wherein God unimitable A rule for imitating God Gods respect to man in making himself a patern a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Festino c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mans endeavour after rest requisite See Ch. 11. v. 6. §. 24. â—…h 13. v. 18. §. 156 180. Wherein natural mens power consisteth Destruction of ones self Care must be had of soul as well as of body c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Motives to diligence 1. The excellency of the prize See §. 65. 2. The necessity of rest 3. The difficulty of the task a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The more excellent the prize the greater must our endeavour be after it Circumspection needfull a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over others c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caâ—… Professors may fall away d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ostendo f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sub * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ill examples to be taken heed of i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unbelief keeps from rest a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Ambros. de Fide l. 4. c. 3. Theophyl in loc Lyran. Cajet Iun. Hcius a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In what respectâ—… the word is Gods God gives that life which is in the word * Nihil 〈◊〉 quod non 〈◊〉 Gods Word is the powerfull Word a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vivificarâ—… â—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why the Word styled quick d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contracte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How the Word is quick How the Word is powerfull notwithstanding mens obstinacy Uses of the power of the Word 1. Ministers preach it 2. People hear it 3. Bring others to the Word 4. Hear aright 5. Be thankfull for the Word Of what a sword is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glaâ—…ius b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A sword for 〈◊〉 and dâ—…fence A Magistrates 〈◊〉 Sword a mortall weapon c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glaâ—…ius desolatio The Word destroyeth all sinnes d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 21. 24 f Os gladij g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gladius edit seu devorat h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seco The Word sharper then any sword l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In what respects the word is a sword 1. This resemblance illustrates the Word 2. The Word hath two edges 3 The Word works every way 4. The Word for defence and oâ—…ence Dirâ—…ctions fâ—…oÌ„ the Metaphor of a sword 1. Oppose not the Word 2 Slight not the Word 3. Apply the Word to sin 4. Fear the Word 5. Make use of Law Gospel 6. Be expert in the Word 7. Advance the Word The Word a spiritual sword Why a spirituall sword nâ—…full Gods providence is our spiritual sword The spirituall sword to be used a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venio c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pertingo What soul and spirit set out Flesh and spirit not here meant What meant by joynts e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apto Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What meant by marrow A metaphor from Anatomists a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What a discerner the word is * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Aristarchus Aristophanes d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What thoughts are e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ira. Eph. â—… 31. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Animo concipio i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What intents are l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mens m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mente concipio n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God a searcher of the heart The piercing power of the Word The Coherence Exposition of the words a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Various acceptions of the word creature a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apparco Lucco c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obscâ—…ro 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two Negatives adde emphasie See v. 15. §. 88 Cha. 6. v. 10. §. 60. â—…ha 9. v. 7. §. 42. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coraâ—…s h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God fuâ—…ly knows all Gods sight of 〈◊〉 â—…n encouragement to godly Terror to wicked a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God seeth all within c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉
created all things and for thy pleasure they are and were 〈◊〉 Rev. 4. 11. The other is taken from his redeeming of the Church 〈◊〉 〈◊〉 〈◊〉 that follow thereupon which they thus expresse Thou art worthy 〈◊〉 takâ—…â—…he 〈◊〉 and to 〈◊〉 the seals thereof And again Worthy is the Lamb to 〈◊〉 〈◊〉 and honour and glory and blessing c. For thou wast stain and hast redeemeds to God by thy blind And hath made us unto our God Kings and Priests c. 〈◊〉 5 â—… 12. Give therefore unto the Lord Glory and Strength Give unto the Lord the glory 〈◊〉 unto his Name Psa. 29. 1 2. For this end learn to know what is his due what he is worthy of Be well instructed in his excellencies as he is the Sonne of God Chap. 1. 3. and as he is the Mediator betwixt God and Man Thereby thou shalt understand that he is infinitely above all thy praises This is it that will enlarge thy heart and open thy mouth to praise him with the utmost of thy power Hereunto we shall much more be incited if we duely weigh his low condescention his great undertakings his bitter sufferings his glorious conquest over sin Satan death and hell the high exaltation even of his humane nature the many and great benefits that we reap by all these Were our souls throughly affected with the asoresaid considerations we should count him most worthy of all glory and never be satisfied with setting out 〈◊〉 praises Hereof See more in The Saints Sacrifice on Psa. 116. 17. § 108. §. 44. Of Christs surpassing glory THE Apostle doth not content himself with a simple expression 〈◊〉 worth but comparatively amplifieth it by this particle oâ—… 〈◊〉 more The Greek word is used to set forth sundry kindes of degrees as 1. Of number More then twelve Legions of Angels Mat. 26. 53. 2. Of distance of place That it spread no farther Act. 4. 17. 3. Of time To tarry longer Act. 18. 20. 4. Of measure or quantity Lovest thou me more then these Joh. 21. 15. 5. Of weight No greater burthen or no heavier Act. 15. 28. 6. Of worth Behold a greater then Jonas a greater then Solomon 〈◊〉 41 42. 7. Of excellency A more excellent Sacrifice Heb. 11 4. All those fore-mentioned degrees may fitly be applied unto Christ who in 〈◊〉 these respects and what other may be thought of is to be accounted more worthy of glory then Moses or any other 1. There were in number more excellencies in Christ then in any other God â—…nointed him with the â—…yl of gladnesse above his Fellows Psal. 45. 7. God giveth 〈◊〉 〈◊〉 Spirit by measure unto him Joh. 3. 34. 2. Christ is celebrated throughout the whole world No mans Name for â—…stance of place is further made known All people are to laud him Rom. 15. 21. 〈◊〉 great multitude which no man could number of all Nations and Kindreds and â—…ple and Tongues stood before the Throne and before the Lamb and cried saying Salvation to our God which sitteth upon the Throne and unto the Lamb 〈◊〉 7. 9 10. 3. Christ from everlasting to everlasting is God Psa. 90. 2. And glory is 〈◊〉 unto this our God for ever and ever Rev. 7. 12. 4. For measure of glory Christ is advanced above all Thou art fairer 〈◊〉 〈◊〉 children of men Psa. 45. 2. As the Apple-trees among the trees of the Wood so 〈◊〉 〈◊〉 Beloved among the Sons Cant. 2. 3. And again He is the chiefest among ten 〈◊〉 Cant. 5. 10. 5. Such a weighty Crown of glory was set on Christs head as never on any â—…thers Heb. 2. 7. Cant. 3. 11. 6. Christs worth far exceeded all others when Iohn wept because no man was found worthy to open and reade the Book he was thus comforted Weep aâ—…t Behold the Lion of the Tribe of Iudah the root of David hath prâ—…vailed to open the Book Hereupon they sung this new Song Thou art worthy to take the Book c. Rev. 5. 4 5 9. 7. Christ must needs be more excellent in glory then any other for he is the brightnesse of his Fathers glory Heb. 1. 3. §. 45. Of the Prerogatives of Moses wherein Christ excels him THE person before whom Christ is here preferred is Moses That we may the better discern the excellency of Christ set out in this comparison of Unequals betwixt Christ and Moses It is mees to take distinct notice of the Prerogatives of Moses and withall to observe how Christ excelled Moses in all of them I will exemplifie this in ten particular branches 1. Moses was a Prophet yea there arose not a Prophet since in Israel like unto Moses Deut. 34. 10. 1. God saith of his Son to Moses I will raise them up a Prophet from among their brethren like unto you Deut. 18. 18. This was a Prophet mighty in deed and word before God and all the people Luke 24. 19. yea he was greater then Moses 2. God made Moses a Governour over his people He was a Ruler Act. 7. 35. 2. Christ is Lord over all All power is given to him in heaven and in earth Mat. 28. 18. 3. Moses was a Saviour and deliverer of the people Act. 7. 35. I will send thee unto Pharaoh saith the Lord unto Moses that thou 〈◊〉 bring forth my people the Children of Israel out of Egypt Exo. 3. 10. 3. Christ was a greater Saviour from a more cruell Tyrant and from a greater bondage Heb. 2. 14 15. 4. Moses was Gods speciall Embassadour to whom God revealed all the Commandments and the Statutes and the Iudgements which he should teach the people Deut. 5. 31. 4. Christ needed not any Revelation For it pleased the Father that in him should all fulnesse dwell Col. 1. 19. 5. Moses was as Gods special Friend With him he spake mouth to mouth Deut. 12. 8. 5. Christ was more He is the only begotten Sonne which is in the bosome of the Father Joh. 1. 18. 6. Moses saw the back-parts of God himself Exo. 33. 23. 6. Christ is in the Father and the Father in him he that hath seen him hath seen the Father Joh. 14. 9 10. 7. Moses was mighty in words and in deeds Act. 7. 22. 6. Christ was more mighty Never man spake like him Joh. 7. 46. Christ did the works which none other man did Joh. 15. 24. 8. Moses his face shone so as the people were afraid to come nigh him Exod. 34. 36. Christ his face did shine as the Sun and his raiment was white as the light Matth. 17. 2. Christ is the brightness of the glory of his Father Heb. 1. 3. 9. Moses was learned in all the wisedom of the Egyptians Act. 7. 22. 9. In Christ was hid all the treasuros of wisedom and knowledge Col. 2. 3. 10. When Moses died God buried him Deut. 34. 6. 10. Christ being dead was raised again and taken into heaven Act. 1. 9. Notwithstanding all the Prerogatives of
Moses he remained a meer man and mortal yea subject to sin whereby he so provoked God as he was not suffered to leade Israel into Canaan and there to settle them Deut. 32. 51 52. Christ notwithstanding his abasement was true God and eternal He did no sin 1 Pet. 2. 22. He leads his people into the heavenly Canaan Herein was Ioshua a Type of Iesus Had the Jews that lived in Christs time known and beleeved the great difference betwixt Christ and Moses they would not have so lightly esteemed him as they did much lesse have rejected him Christs excellencies were evidently made known to them by his doctrine and works Concerning which some of them said When Christ cometh will he do more miracles then those which this man hath 〈◊〉 And again Never man spake as this man Joh. 7. 31 46. But the God of this 〈◊〉 hath blinded their mindes lest the light of the glorious Gospel of Christ who is the image of God should shine unto them 2 Cor. 4. 4. The like may be said of their posterity the Jews that have lived since their daies and of whom there are many yet living Did Turks Saracens and others which account Moses to be a great Prophet and receive his Books as Canonicall understand the difference betwixt Christ and Moses they would certainly entertain the Gospel and beleeve in Iesus and prefer him before Moses As for us that know and beleeve the difference betwixt Christ and Moses let us know and beleeve that there is an answerable difference between the Law and the Gospel and thereupon be moved to have the Gospel in as high an account as ever any of the Jews had the Law For this end let us set the patern of David before us who could not satisfie himself in setting out his high esteem thereof and great delight therein Reade for this purpose Psa. 19. 7 c. and Psâ—… 119. throughout This moved him to lay that charge upon his Sonne to keep the Statutes of God as they are written in the Law of Moses 1 King 2. 3. Behold also the patern of Iosiah who turned to the Lord with all his heart and with all his soul and with all his might according to all the Law of Moses 1 King 23. 25. Of the Jews that returned from the captivity it is said That they entred into a curse 〈◊〉 into an Oath to walk in Gods Law which was given by Moses We ought not only so to esteem of the Gospel but also to give more earnest heed thereto See chap. 2. 1. § 2. 5. As Moses the Law-giver could not bring Israel unto Canaan so the Law can bring none to heaven But Ioshua setled then there so Iesus by the Gospel setleth beleevers in heaven §. 46. Of honour due to a Builder THE Apostle further proceeds to amplifie the disparity betwixt Christ and Moses by a particular exemplification of the Excellency of Christ aboâ—…e Moses This he doth under the metaphor of a Builder and an house built The argument may be thus framed The Builder of an house is worthy of more glory then the House But Christ is the Builder and Moses a part of the House built Therefore Christ is worthy of more glory then Moses The Proposition is in the latter part of the third verse The Assumption in the verses following The Conclusion in the former part of this third verse The Participle whereby the Builder is here set out is in Greek a compound the simple Verb signifieth to prepare or to put on or to adorn I finde it not in the New Testament but it is frequent in other authours This Compound is oft used in the New Testament and that to set out 〈◊〉 preparing a way Mat. 11. 10. And the making of the Tabernacle Heb. 9. 2. And ordaining the things thereof Heb. 9. 6. And preparing or building the Ark Heb. 11. 7. 1 Pet. 3. 20. Here it is fitly translated He who dath built or a builder in that it hath reference to an house built A Builder is the efficient cause of that which he buildeth and in that respect worthy of more honour then the effect or the work done For if there be any excellency in a thing built that excellency cometh from the builder When men behold an Edifice substantially artificially and curiously 〈◊〉 they use to commend the Builder Moses blessed Bezaleel and Aholiab and the other workmen that built the Tabernacle when he looked upon all the work and beheld that they had done it as the Lord had commanded Exo. 39. 43. An honourable mention is made of Solomon even after the captivity for the Temple which he built Ezr. 5. 11. Though Nebuchadnezzar offended through the pride of his heart in boasting of his great Pallace yet this his speech Is not this great Babylon that I have built for the house of my Kingdom Dan. 4. 30. sheweth that the honour of a fair building appertaineth to the builder On the contrary he that beginneth a building and is not able to finish it makes himself a laughing-stock Luk. 14. 29. It is a senseless thing to attribute the glory of that which is received from another to the subject matter in which it is What praise is it to the timber or stones or other materials that they make up a fair and glorious edifice Can the timber cut down hew square fit and lay it self in order to make up the edifice Can stones or clay or iron or any other materiall do the like Can silver or gold or pretious stones polish or put themselves in those places and ranks where they may beautifie a building The workman that fits prepares laies all sorts of materials in their due places who fastens them together who erects the edifice and perfects it deserves the glory of his workmanship and by due hath the praise thereof To apply this to the most famous and glorious building that ever was which is the Church of God We as lively stones are built up a spirituall house 1 Pet. 2. 5. We are built upon the foundation of the Apostles and Prophets Iesus Christ himself being the chief corner-stone Eph. 2. 20 c. should we hereupon think to have the glory hereof Not unto us not unto us but unto our builder the Lord Jesus Christ the glory be given We are by nature rough untoward unfit to make a Temple for God we are dead in sinne Unless by the Ax of Gods Word the operation of Gods Spirit accompanying the same we be hewed and squared unless the hard knobs of obstinacy be chopt off unless the bark of civility and formall profession be pulled away unless the sprouts of pride be paired off unless the hollow dotes of hypocrisie be made plain and even unless the rotten holes of lusts be cut out unless we be quickned and made living stones fit for a spirituall building unless we be gathered together and united to Christ the foundation and one to
which God sweareth to inflict 〈◊〉 them is deprivation of his promised Rest thus set down in our English 〈◊〉 shall not enter into my rest The Rest here meant as it hath reference to those Israelites who provoked 〈◊〉 to sware is the Land of Can â—…an This is called rest in reference to their many travels and troubles that they 〈◊〉 the wilderness and in the Land of Egypt The Hebrew word used by the Psalmist is derived from a root that 〈◊〉 to rest from trouble or labour This is evident by the reason which Lamech 〈◊〉 of the name which he gave to his son Noah Noah cometh from the same 〈◊〉 and signifieth Rest. The reason which his father gave thereof is thus 〈◊〉 He shall comfort us concerning our work and toil of our hands Gen. 5. 29. Lamech by divine inspiration fore-saw that God in Noahs time would ease the earth of that intolerable burden of wickedness wherewith the multitude of Gyants who were cruell tyrannical persons over-loded it So as by the ceasing of that violence there should be rest He had therefore a name of rest given him because rest should be in his dayes as e Solomon which signifieth Peace had that name given him because peace was in his dayes 2 Chron. 22. 9. The Greek Noun here used is a compound The simple Verb signifieth in general to cease or leave off Luke 5. 4. 11. 1. It is in particular applied to the allaying or ceasing of storms as Luk. 8. 24. and to mischievous opposition against truth Act. 13. 10. and to appeasing uproars Act. 20. 1. and to leaving off violent beating Act. 21. 32. and to leaving off sin 1 Pet. 4. 1. The Verb compounded with the Preposition here used signifieth to restrain Act. 14. 18. It is used sometimes intransitively without governing any case as in this phrase God did rest Chap. 4. v. 4. So ver 10. Sometimes transitively as in this phrase Iesus gave them rest or Ioshua made them rest that is he procured rest for them Ch. 4. v. 8. A Noun that cometh from this compound Verb is here used and signifieth Reâ—…t even such a rest as freeth from travels and troubles Fitly is this word used in this place for the rest here spoken of whether it be taken litterally for Canaan or mystically for Heaven is a freedom from travels and troubles Eight several times is this Noun used in this and the next Chapter and translated Rest. There is another word once only used in the New Testament and translated Rest which according to the notation of it signifieth the keeping of a Sabbath Ch. 4. v. 9. § 31. The children of Israel were under sore bondage and subject to much labour toil and oppression in the Land of Egypt and in the wilderness they had no setled place of abode but were forced to remove from station to station In Canaan they were a free people under no bondage and according to their several Tribes and Families they had a set and setled habitation which as an inheritance was given to them and their posterity In this respect Canaan had this title given unto it Rest. This title Rest doth both amplifie Gods great care over his Church and also aggravate the judgement here denounced 1. It amplifieth Gods providence in this that howsoever in wisdom he may suffer his Church for some time to be under sore pressures and to be brought to sundry straits yet Rest shall be the end of all This he prepareth this he will give to his After that the Israelites had been setled in Canaan they were for their sins 〈◊〉 by their enemies yet God gave them rest again Iudg. 3. 11 32. 5. 31. So after Davids wars and troubles God gave Israel Rest on every side 1 Chro. 22. 18. Yea after they had been seventy years in Captivity he brought them to this land of rest again Ezra 2. 1. In the Apostles time after some persecution the Churches had rest Act. 9. 31. And in Constantines time after the ten persecutions And in Queen Elizabeths time after the Marian persecution This the Lord thus ordereth here in this world to uphold the spirits of his servants that they should not saint under their troubles and trials but hold out upon an expectation of Râ—…st Men labour and travell all the day in hope of rest in the night But Heaven especially is that rest which God hath prepared for all his This is that Rest which remains to the people of God Heb. 4. 8. Herein the Israelites were a type of the Church of God in this world This world is as an Egypt and a wildernesse to the Church of God But Heaven is their Canaan As Christ for the joy that was set before him endured the Crosse despising the shame Heb. 12. 2. So let us for this Rest that is set before us Of the true Rest See Chap. 4. v. 1. § 8. 2. This title Rest doth aggravate the judgement inflicted upon the Israelites in that it was a deprivation of that which might most of all uphold and support 〈◊〉 spirits in their troubles and travels which was that they should have rest Rest 〈◊〉 prepared for them but they through their incredulity and manifold rebellionâ—… deprived themselves thereof See § 118. They so farre deprived themselves of that rest as God sware they shall 〈◊〉 enter into it They should be so farre from having any possession therein and long living dying and being buried therein as they should not so much as 〈◊〉 a foot therein or have their bones carried thereinto as Iosephs were Exod. 13. 1â—… Iosh. 24. 32. Our English doth interpret the Greek word in the full latitude thereof thus Eâ—…nter into For it is a compound The simple Verb signifieth to go or to come 〈◊〉 the Preposition into This compound is used to set out the utter exclusion of â—…pocrites other wicked and all unregenerate persons out of Heaven Mat. 5. 20. 〈◊〉 7. 21. Iohn 3. 5. Rev. 21. 27. In this the type which is Canaan fitly answereth the truth which is Heaven This emphasis of the word which setteth forth their utter exclusion out 〈◊〉 Canaan doth aggravate their judgement §. 117. Of rest stiled Gods rest THe fore-mentioned Rest is further amplified by appropriating it to God 〈◊〉 cals it My Rest. By an excellency is that Rest called Gods rest and that in sundry respects 1. It was a rest which God had promised to their Fathers 2. By God they were conducted and brought out of Egypt through the wildeness unto it 3. By God they who entred in were setled therein 4. God had his habitation there among them There was his Tabernacle and Ark and afterward his Temple set In what â—…spect Heaven is called Gods rest See Chap. 4. v. 1. § 9. God doth here purposely appropriate this rest unto himself to make them 〈◊〉 enjoyed it and sound the
benefit of it more thankfull and obedient and to â—…gravate the sin of those who by their incredulity deprived themselves thereof 〈◊〉 they deprived themselves of an especial pledge of Gods favour Learn hereby to acknowledge that rest and quiet which any way you have 〈◊〉 be Gods The rest which we have had in this Land since Queen Maries dayes 〈◊〉 Gods The rest that this City hath had in special or any other Cities or Towns The rest that we have in our houses or in our beds when we quietly sleep 〈◊〉 in is Gods God gives God continues it To God praise and thanks is to be â—…ven for the same and the good and benefit we reap thereby is to be turned to 〈◊〉 glory of his Name § 118. Of mans forfeiting the benefit of Gods promise Quest. HOw can Gods oath for depriving the Israclites of this Rest 〈◊〉 with the promise which he sware to their Fathers of giving it them Answ. By distinguishing the persons who entered into that Rest and who 〈◊〉 deprived thereof the two oaths of God may easily be reconciled and stand â—…ther without any contradiction His oath of promise was made to such as should believe the word of God 〈◊〉 walk in the way of God His oath of threatning was made against the incredulous who would not 〈◊〉 that course which God had prescribed for entring into that Rest. Gods oath of promise was accomplished in those that entred His oath of â—…ning was accomplished in those who were destroyed in the wilderness This â—…tion may be gathered out of Gods own words Deut. 1. 34 35 c. By this we see that incredulous and rebellious persons deprive themselves of 〈◊〉 benefit of those promises which are made to the faithfull Thus the old world â—…prived themselves of the benefit of the Ark 1 Pet. 3. 20. Thus Lots sons in Law deprived themselves of that preservation which they might have had Gen. 19. 14. Memorable in this case is the example of the incredulous Prince who upon the relieving of Samaria was trod to death 2 King 7. 17 c. The Pharisees rejected the counsell of God against themselves Luk. 7. 30. So did the wicked guests Luk. 14. 18 c. Faith and obedience are two conditions which God requireth of those to whom he maketh his good and gracious promises Though it be most true that God doth all the good which he doth and bestoweth all the blessings which he bestoweth upon his â—…ree Grace and meer mercy and that mans faith and obedience doth not simply move God to make promise of good unto him or to do good unto him yet he requires these as means wherein and whereby man should be partakers of his Grace and whereby man may gain assurance to himself and give evidence to others that God intendeth such and such good things to him In this respect they who believe not are said to put away from them that which God hath promised Act. 13. 46. For unbelief as a thick mist before the eyes of our understanding Luk. 19. 42. and brings obstinacy upon the will Exod. 5. 2. Num. 14. 41. Wherefore as we desire to partake of the benefit of Gods promise and Covenant let us take heed of forfeiting the same by not observing the course which God hath prescribed God hath promised to give to them that ask Matth. 7. 7. But if we regard iniquity in our heart the Lord will not hear Psa. 66. 18. God hath promised not to fail nor forsake his Heb. 13. 5. Yet will he forsake them that forsake him Deut. 31. 16 17. Of forsaking the promise of celestial Rest. See Chap. 4. v. 1. § 7. §. 119. Of the Resolution of Chap. 3. v. 7 8 9 10 11. 7. Wherefore as the holy Ghost saith To day if you will hear his voice 8. Harden not your hearts as in the provocation in the day of temptation in the wildernesse 9. When your Fathers tempted me proved me and saw my works fourty years 10. Wherefore I was grieved with that generation and said They do alwayes erre in their hearts and they have not known my wayes 11. So I sware in my wrath they shall not enter into my rest IN these five verses Gods dealing with the Israelites in the wilderness is set down The end hereof is to deter Christians from disrespecting Christ. This is done by way of disswasion The disswasion is 1. Generally propounded in the fore-said verses 2. Particularly exemplified in the rest of the Chapter In the General observe 1. The manner of propounding it 2. The matter whereof it consisteth The manner is in these words Wherefore as the holy Ghost saith Herein are four distinct points observable 1. The Inference in this word Wherefore 2. The Resemblance in this particle AS 3. The principle Author The holy Ghost 4. The kinde of expressing his minde in this word saith The Matter sets out 1. A virtue 2. A vice The virtue is premised as a means to prevent the vice as is evident by this conditional conjunction IF The virtue is set out by an act Hear and the object voice limited by a double restriction 1. Of the person HIS 2. Of the time TO DAY The vice prohibited is set out 1. By the kinde of it v. 8 9. 2. By the consequence following upon it v. 10 11. The kinde of vice is 1. Propounded 2. Aggravated It is propounded 1. Under an act forbidden Harden not 2. Under the object thereof Your heart The aggravation is taken 1. From the place where this sinne was committed The place is described 1. By two titles taken from their sinnes Provocation Temptation ampâ—…fied by the time the day 2. By the barrennesse of it Wildernesse 2. An aggravation is taken from the persons who committed the sinne The persons are described 1. By a note of relation Fathers 2. By a distinct expression of their acts which were two Tempted proved and enforced 1. By the means of restraining them They saw my works 2. By continuance thereof Fourty years Herein two points are intended 1. Gods patience in continuing to do wonders fourty years 2. Their obstinacy in continuing to sinne all that time though they saw his 〈◊〉 so long 2. The consequence following upon their sinne hath reference to God and 〈◊〉 in two respects 1. To his fatherly affection v. 10. 2. To his just indignation v. 11. His fatherly affection is 1. Implied 2. Manifested Gods fatherly affection is implied 1. By the kinde of it in this phrase I was grieved 2. By the persons at whom he was grieved This generation Generation intendeth two points 1. A multitude 2. A succession of people The manifestation of Gods affection is 1. Generally hinted by his complaint in this word said 2. It is particularly expressed in the substance of the complaint which consâ—… of two vices whereof he complaineth The former is set out 1. By an act They erred 2. By the subject thereof is heart 3. By
4. 2. Be well informed in thine own nakednesse emptinesse nothingnesse and unworthinesse So was Abraham 18. 27. Iacob Gen. 32. 10. Iob 42. 6. David Psal. 22. 6. 143. 2. Isa. 6. 5. Paul 1 Tim. 1. 15. and others This will much amplifie our esteem of God §. 136. Of serving God with an holy fear THe second special property of our service to God is Godly fear The word in the original signifieth a good or religious circumspection which moves men cantiously or warily to enterprise what they do in that respect its translated fear The word here translated godly fear is compounded of a verb that signifieth to take and an adverb that signifieth well so as according to the notation of the word it implieth well to take or apprehend a thing Thence followeth a wary circumspection and a godly fear They who are circumspect and wary about the things which concern Gods worship are expressed under this word which our English translate devout Luk. 2. 25. It is a grace in man that hath relation and respect to God in which respect this Epithite godly is here applied to it thus godly fear This kind of word is seven times used in the new Testament as Luk. 2. 25. Act. 2. 5. and 8. 2. In these three places it s translated devout Heb. 5. 7. and 11. 7. and here In all these places it importeth a godly fear onely once I find it used to set out a natural fear viz. Act. 23. 10. By this speciall property of our service to God the Apostle evidently demonstrateth that An holy fear is a speciall means of well ordering the service we do to God The grounds whereof may be 1. That goodnesse and kindnesse which in God is mixed with greatnesse and Majesty and power and justice He is truly that which the Heathen unduly stiled their Iupiter Optimus Maximus In like manner doth God proclaim his own name Exod. 34. 6. and his Son sets him forth Matth. 11. 25. and 6. 9. Now as his greatnesse requires fear Ier. 10. 7. Mal. 1. 6. So his goodnesse requires that it be a good and godly fear 2. That alteration of our nature which is wrought by the powerful work of Gods Spirit True it is that the flesh remaineth in all while they remain in this flesh Rom. 7. 23 24. Gal. 5. 17. In this respect God gives to his even to the best of his a Spirit of fear Note 2 Cor. 5. 11. Act. 5. 11. But with this flesh there is also the Spirit in such as are regenerate This sanctifying Spirit makes that fear in them to be a good and godly fear such a fear was Noahs Heb. 11. 7. For the Spirit works love in the Souls of men Gal. 5. 22. 2 Tim. 1. 7. Now love mixed with fear makes it to be a godly fear 1. This may inform us in the condition of regenerate persons It s a kind of middle condition betwixt mans entire estate wherein God at first created man and that corrupt estate whereinto man fell In his entire estate he needed nothing but love in his corrupt estate nothing works on him but a servile slavish fear such a fear as Adam had in the garden Gen. 3. 8 10. and Gain Gen. 4. 13. and Pharaoh Exod. 12. 31. such a fear casts out love 1 Joh. 4. 18. But the regenerate estate is mixed of both and that by reason of that double principle which is in man flesh and spirit fear arising from the flesh love from the spirit But by this mixture of love servile fear is made a godly fear which is ever accompanied with love and therefore in sacred Scripture oft joyned together as Deut. 10. 12. Of this kind of fear see My Domestical Duties Treat § 4. 2. This demonstrates unto us thâ—…â—…xcremes whereunto most are given some in the defect some in the excâ—…sse The defect is of such as have no fear at all such commonly are the most impudent and audacious sinners like unbroken and unbrideled horses which run headlong to their own and their riders destruction These will be held from no sin that they have power and opportunity to commit Note Gen. 20. 11. Rom. 3. 18. The excesse of such fear is nothing but wrath and vengeance This is a plain servile slavish fear which is so far from being accompanied with love as by perfect love it s cast out 1 Ioh. 4. 18. It s joyned with hatred It hath two violent effects 1. It oft casts men into strange extacies as Dan. 5. 6. and makes them despair Gen. 4. 3 It s a plain diabolicall fear Iam. 2. 19. 2. It puts strange desires into mens heads and makes them wish there were no death no judgement no hell no Judge no God The godly fear here mentioned is as a vertue in the mean betwixt these two extremes 3. Upon the foresaid ground let us be exhorted to possesse our souls with this godly fear when we draw near to God to worship and serve him Such an exhortation Christ giveth about patience Luk. 21. 19. This will be a speciall meanes to make thee serve God acceptably For godly fear ariseth from faith as I have shewed in My Domestical Duties Treat 1. § 4. 4. Direction how to get this godly fear 1. Acquaint thy self with God as Eliphaz adviseth Iob 22. 21. and be well instructed in his divine properties and excellencies as in his supream soveraignty c. Of which see The Churches Conquest on Exod. 17. 11. § 43. Ignorance of the excellency of a thing makes it to be disesteemed But true knowledg thereof workes an high esteem and due respect 2. Chron. 28. 9. Hereby God wronght in Iob a godly fear Iob 42. 2 3. 2. Get all the evidences that thou canst of Gods Fatherly respect to thee Call to mind his offers of grace revealed in his word Observe his gracious dealing with thee how long he hath born with thee wherein he hath dealt better with thee then with many others Well observe what fruits of his sanctifying Spirit are wrought in thee These give evidence that God is our Father and will make us thereupon desirous to please him 3. Set this God allwaies before thee and remember that the eyes of the Lord are in every place beholding the evill and the good as Prov. 15. 3. This also will work a godly fear For it will make thee to do all things as in his presence Note Gen. 39. 9. 4. Be well informed in the horrible nature of sin how contrary it is to God and that in his chiefest excellency which is his purity and holiness Nothing more contrary to another not darknesse to light nor death to life Nothing makes a creature so loathsome in Gods sight as sin Sin only incenseth Gods wrath Sin causeth all judgements Sin makes the Devill so terrible as he is Sin puts a sting into death Sin excludes from heaven and implungeth into hel Were this thorowly
known it would make us more fearfull of committing sin then of pulling Vengeance on our heads which fear is the true godly fear 5. Daely weigh thine own weaknesse and disability to stand of thy self and withall thine own proaness to wander out of the right way In regard of our own weaknesse we are as little Children ready to stumble at every stone and slip at every smooth slippery place In regard of our proaness to wander we are as sheep so saith the Psalmist Psal. 119. 176. A due consideration hereof will work in us this godly fear Note Rom. 11. 20. 6. Take due notice of Sathans subtilty and sedulity In regard of his subtilty he is resembled to an old Serpent Rev. 12. 9. and 20. 2 In regard of his sedulity he is resembled to a roaring Lyon walking about seeking whom he may devoure 1 Pet. 5. 8. Withall take notice of the deceitfullnesse of sin Heb. 3. 13. together with the many temptations whereunto we are subject These cannot but work a fear yea and a godly fear least we should be overtaken §. 137. Of the terriblenesse of Gode wrath being incensed Heb. 12. 29. For our God is a consumiag fire IN this verse is added a motive to enforce the forementioned manner of serving of God taken from the terror of God And to move them to whom he wrote and others like to them partakers of the heavenly calling he setteth out God in that speciall and particular relation he hath to his Church to such as professe the true Christian Faith For under this relative OUR which is of the first person and plurall number the Apostle compriseth himself and such as himself was at least in profession of the true Christian Faith And questionlesse he here especially intendeth him that is to be Judge of all the Son of God made Son of Man the second person in sacred Trinity true God he whom the Apostles do oft stile God our Saviour as 1 Tim. 1. 1. 2 Pet. 1. 1. Iude v. ult The Apostle in giving this title God unto Christ thereby giveth proof That Christ is true God Whereof see Chap. 1. v. 8. § 107. and v. 10. § 128. And in adding this relative particle OUR unto God giveth us to understand that Christ is in speciall the God of his Church See the Saints sacrifice § 31. Even this our God in and through whom the free grace aud rich mercy of God is set forth he is a consuming fire By what resemblance could terror be more set forth to the life then by this for of all creatures fire is most terrible therefore the easelesse and mercilesse torment of hell is hereby set out Matth. 18. 9. But because fire hath light and warmth in it whereby it giveth light and quickneth and cherisheth this epithite consuming is applied thereto The rather because God hath sometimes appeared in fire that did not consume as in the bush Exod. 3. 2. and in the pillar Exod. 13. 21. So as the fire here meant is a most terrible fire and great terror is set out thereby Whereby the Apostle giveth us to understand that God incensed is terrible being here stiled consuming fire In this very respect doth Moses so stile God Deut. 4. 24. and 9. 3. In this respect also fire is said to be kindled by the breath of the Lord Isa. 30. 33. to go out of his mouth Psal. 18. 8. to come from him Lev. 10. 2. to go beâ—…ore him Psal. 97. 2. And he is said to judge with fire Read how the terror of the Lord is set out Deut. 29. 20 c. For every thing in God is infinit justice power jealousie wrath Now infinitnesse added to wrath and vengeance makes it exceeding terrible even intollerable 1. This doth demonstrate unto us their folly who by their impudency in sinning impenitency incense this fire of Gods wrath and cast themselves into the midst thereof Will any one that is in his right wits cast himself into a flaming fire Indeed Matth. 17. 15. It s said of one that oft he falleth into the fire But who was that one a very Lunatique who knew not what he did And what made him do it The Devill who possessed him cast him in Mark 9. 22. And he must needs go whom the Devill drives Assuredly the Devill drives on every one that casts himself into the fire here mentioned by the Apostle 2. Let us be admonished to take heed of offending this God Offences provoke his wrath His wrath being incensed he becomes such a fire as is here intended That this may be the more nearly applied I will give you a briefe view of such sins as in Scripture are noted to kindle and inflame this fire as 1. Idolatry Deut. 32. 18 21 22. 2. Profaning Gods ordinances Lev. 10. 2. Numb 16. 35. 3. Murmuring against Gods providence Numb 11. 1. and 21. 6. 4. Abominable pâ—…llutions Gen. 19. 24. 5. Attempting the deaths of Gods Prophets â—… King 1. 10. Dau. 3. 22. 6. Haters of God Psal. 21. 8 9. 7. Revolters and Apostates Heb. 10. 27. 8. Antichristians Rev. 14. 9 10. 9. False teachers and seducers Rev. 19. 20. 10. All reprobates and impenitents Rev. 20. 15. §. 138. Of the resolution of Heb. 12. 25 26 27 28 29. Vers. 25. See that ye refuse not him that speaketh for if they escaped not who refused him that spake on earth much more shall not we escape if we turn away from him that speaketh from heaven Vers. 26. Whose voyce then shook the earth but now he hath promised saying Yet once more I shake not the earth only but also heaven Vers. 27. And this word yet once more signifieth the removing of those things that are shaken as of things that are made that those things which cannot be shaken may remain Vers. 28. Wherefore we receiving a Kingdom which cannot be moved let us have grace whereby we may serve God acceptably with reverence godly fear Vers. 29. For our God is a consuming fire THe sum of these words is The general use of the forementioned divine priviledges which is 1. Propounded in these words See that ye refuse not him that speaketh 2. Confirmed in the words following The confirmation is raised from the danger and dammage of neglecting his admonition Which dammage is amplified comparatively v. 25 26 c. The comparison is of unequals inforced from the lesse to the greater wherein is noted 1. The substance of them v. 25 26 27. 2. An inference thence raised v. 28 29. In the comparison two sorts or kinds of unequals are noted 1. One of the Person v. 25. 2. The other of the priviledges v. 26 27. This latter is 1. Propounded v. 26. 2. Expounded v. 27. Vers. 2â—… In the substance of the comparison we may observe 1. The duty enjoyned 2. The Reason whereby it s enforced In the expressing of the duty note 1. The manner in this word See which implies great circumspection 2. The matter