to him Dan. 7. 10. 4. They are much employed about declaring the will of God By Angels God delivered his Law on Mount Sinai Act. 7. 53. Gal. 3. 19. To this hath the Apostle relation Heb. 2. 2. Obj. God himself spake all these words Exo. 20. 1. Ans. God was indeed the true primary principall Authour of the Law Angels were his Ministers in delivering it They were as Heralds who in the presence of the King publish his Proclamation The word spoken by Prophets is stiled the Word of the Lord Isa. 1. 10. Of that which Prophets uttered it is said Thus saith the Lord Exod. 11. 4. Angels were Gods Ministers in delivering his Law sundry waies 1. They were attendants on God when it was delivered They earnestly desire to be where Gods counsell is made known They were therefore in the Assemblies of Gods people where the mysteries of the Gospel were published Eph. 3. 10. 2. They were Witnesses and approvers of the Law In this respect Saints are said to judge the world 1 Cor. 6. 2. In that they and witnesses and approvers of Christs Judgement So Mat. 19. 28. 3. They were as the mouth and voice of God in delivering the Law In this respect saith the Apostle As though God did beseech you in us we pray you in Christs stead to be reconciled unto God 2 Cor. 5. 20. In this sense saith the Apostle the word spoken by Angels was stedfast Heb. 2. 2. It is also manifest that in sundry other particulars God used to make known his will by Angels as Gen. 16. 7 9. 19. 1. 1 Kin. 19. 5. 2 Kin. 1. 3. Dan. 7. 16. Luke 1. 13. 26. 2. 10. Act. 1. 11. 5. 19 20. 8. 26. 10. 3. Rev. 1. 1. 5. They are Gods Ministers to execute and perform what God will have done In this respect Angels are said to ascend and descend on the ladder that reached from earth to heaven Gen. 28. 12. and to do his Commandments hearkening to the voice of his Word Psa. 103. 20. This is further evident by the many particular employments mentioned in sacred Scripture whereunto God put them as to bring Lot out of Sodom Gen. 19. 1. c. Israel out of Egypt Num. 20. 16. to stop Balaams course Num. 22. 22. to stop Lions mouths Dan. 6. 22. 6. They are executioners of Gods judgements witnesse the Angel that slew seventy thousand with the pestilence in three daies 2 Sam. 24. 15 16. And the Angel that slew an 185000 in one night 2 Kin. 19. 35. In this respect Angels are said to have the Vials full of the wrath of God Rev. 15. 7. They are mighty and terrible and one Angel is able to do more then millions of men Therefore God useth them for the greater terrour to men 7. They are speciall Instruments of praising God Excellently are they set forth in performing this duty Rev. 7. 11 12. And they are said Rev. 4. 8. in extolling the name of the Lord not to rest day or night that is never to cease in performing that duty Because this is an especiall work of theirs the Psalmist oft cals upon them to perform it as Psa. 103. 20. 142 2. Not as if they were negligent therein but thereby he sheweth how ready they are to perform it and so commends them for it and therein makes them examples to others §. 97. Of the Functions of Angels in relation to Iesus Christ. THe Functions which Angels perform to the Sonne of God distinctly are especially such as they perform to him being incarnate even as he is also Sonne of man In generall it is said that the Angels ascend and descend upon the Sonne of man Ioh. 1. 51. Relation is therein had to Gen. 28. 12. By that Ladder Christ is meant who by his humane nature touched the earth and by his divine nature reached up to heaven The Angels ascending and descending imports the continual service they do to him and that they are deputed of the father thereunto the Apostle proveth Heb. 1. 6. and the Psalmist also Psa. 91. 11. Particular Functions expressed to be done by Angels to Christ are these 1. To foretell his conception Luke 1. 30 31. 2. To declare his birth Luk. 2. 9 10 11. 3. To prevent his danger Mat. 2. 13 14. 4. To minister unto him in his need Mar. 1. 13. 5. To protect him from enemies Mat. 26. 53. 6. To confirm and comfort him in his agony Luk. 22. 43. 7. To open his grave at the time of his resurrection Mat. 28. 2. 8. To witnesse his resurrection to them that looked for him Luk. 24. 5 6 23. 9. To confirm his ascention into heaven Act. 1. 10 11. 10. To accompany him into heaven Psa. 68. 17 18. Eph. 4. 8. 11. To attend and magnifie him in heaven Rev. 5. 11 12. 12. To reveal what he will have done Rev. 1. 1. 22. 16. 13. To fight with him against his enemies Rev. 12. 7. 14. To gather out of his kingdom all things that offend Mat. 13. 49 50. 15. To accompany him at his last coming Mar. 8. 38. Mat. 25. 31. 16. To execute his last judgement Mat. 13. 49 50. §. 98. Of the function of Angels in relation to the bodies of men in this life THe Functions which Angels perform to men are performed to them especially as they are adopted of God and members of Christ For all Saints have Angels attending on them Functions of Angels to such have respect to them in this world or in the world to come In this life they tend to the good of their bodies or of their souls and that either by procuring positive good things or preventing and redressing of evils In generall It is the Function of Angels to attend on Saints and to minister unto them v. 14 In this respect they are stiled their Angels Mat. 18. 10. They are as those servants who are appointed by a King to attend his Children and thereupon are called the Princes Servants Particular Functions of Angels which concern the good of Saints bodies in this life are these that follow 1. Angels are as Stewards to provide for men in time of need Hereof we have a memorable History 1 King 19. 5 6 7. 2. They are as Physicians to cure their maladies Ioh. 5. 4. 3. They are as Nurses to bear them as it were in their arms and to keep them from hurt Psa. 91. 11 12. 4. They are as guides to direct them in the right course and to keep them from wandring Gen. 24. 7. 32. 1. 5. They are as Souldiers to guard them and to keep them safe from danger Psal. 34. 7. Hereof we have a great instance 2 King 6. 17. They are also as Souldiers to destroy the enemies of the Church 2 King 19. 35. 6. They are as Rescuers Saviours and deliverers to pull Saints out of danger and to set them free Act. 5. 19. 12. 7 8. c. To these may
out the glory of God Dan. 7. 9. and the fiercenesse of his wrath Isa. 29. 6. 2 Thes. 1. 8. and for fervor and zeal Psa. 39. 3. §. 80. Of the meaning of the 4th verse of the 104. Psalm IN regard of the divers acceptions of these words some apply them to aâ—…ry and fiery meteors as to windes and lightning thus most of the Iewish and many of our modern Expositors take these words as if we should thus translate them according to their sense Who maketh the windes his Messengers and the lightning his Ministers Thus they invert the plain order of the words putting that in the first place namely spirits or windes which in the Text is in the latter place and Angels or Messengers in the latter which are in the first The like inverting of order is in the second clause and in both places without any need Obj. In the former verse the Psalmist speaks of the windes Answ. It followeth not thereupon that he must needs speak of the windes in this verse For the scope of the Psalmist is not to treat only of the windes but to set out the magnificence of God in the variety of creatures The scope of that Psalm is in the first clause of the first verse noted in these words Blesse the Lord. The summe thereof is in these My God thou art great c. In the sequel of the Psalm he exemplifieth that summe in sundry particular great and glorious works of God He beginneth with that visible glorious work which God first made the light To which he addeth the highest visible heaven v. 2. Then he mentioneth the waters clouds and windes under the foresaid heavens v. 3. And before he descendeth lower to the earth and the things thereon he bringeth in the Angels whom God useth to do his great works in heaven and on earth v. 4. In the verses following he sets out Gods great works on the earth and waters below Thus we see how fitly the testimony quoted may according to the most plain proper literall and grammaticall sense be applied to Angels To make this the clearer the Greek Interpreters set such an article before these two words Angels Ministers as declare those other words spirits flame of fire to be attributed to them Many of the ancient Fathers acknowledge that which the Greek and last English Translators have set down to be the true literall meaning of the Psalmist and thereupon inferre that both the nature and office of those celestiall creatures is noted For the word Angel points at their office Spirit at their nature In that they are or have a being they are spirits in that they do this or that they are Angels Thus the testimony taken from the Psalmist being applied to Angels is most pertinent to the proof of the point for which the Apostle doth produce it But applied to windes and lightnings it is little to the purpose It is said that the Apostle applieth that which is spoken of windes and lightnings to Angels by way of Analogy and resemblance comparing Angels to windes and lightnings and in similitude referreth that to the invisible creatures which the Psalmist attributeth to visible Answ. 1. It is the best and safest to take the Scripture literally when the Text will well bear it 2. Similitudes are no sound proof They are usually produced rather to illustrate a point then to prove it But here the Apostle â—…iteth the testimony for a proof of the inferiority of Angels to Christ as to the like purpose he cited the former testimony out of Psa 97. 7. 3. The Apostle being guided by the same spirit that the Psalmist was was not ignorant of the true sense of the Psalmists words We ought therefore to interpret them both in one and the same sense the rather because in the letter they do punctually agree §. 81. Of Angels inferiority to Christ. THese three words made Angels Ministers import inferiority In that they are said to be made they are declared to be creatures and also to be ordered to be such as they are by him that made them which was the Sonne of God So as this relative who hath reference to this clause in the second verse By whom he made the worlds This phrase who maketh being of the present tense leadeth us to a consideration of that primary work of creation as if it were still in doing that so it might be the better heeded For things in their first doing are most regarded In like manner are the other phrases of the Psalmist in the verses going before all set down in the present tense The word maketh having relation to God intimateth two things 1. Creation For where God is said to have rested from all his works which he had made Gen. 2. 2. and to have made the heaven and the earth Rev. 14. 7. it is meant created Express mention is made of the creation of Angels Col. 1. 16. 2. Ordination or disposing things to this or that use Thus God is said to have made his Annointed the Head of the heathen Psa. 18. 43. and to have made his Saints Kings and Priests Rev. 1. 6. that is to have ordered and disposed them to such and such dignities In both these senses is this phrase he maketh here used He maketh them spirits that is he createth them spiritual substances He maketh them a flame of fire that is he ordereth and disposeth them to be as a flame of fire in doing his will â—…hat this word is here in both these senses to be taken is evident by that which in the verses following is spoken of Christ in opposition to Angels Here they are stiled messengers and Ministers But he God and King v. 8. They made but he the Lord and Maker v. 10. So as there is here noted as great a difference betwixt Christ and Angels as betwixt King and Ministers Creator and creatures The inferiority therefore of Angels to Christ is very great §. 82. Of the Title Angel THe Title Angell whereby they who are here spoken of are differenced from other sorts of creatures implieth also inferiority and subjection The Title though used in most languages is taken from the Greek tongue and according to the most proper notation of it signifieth a Messenger For it is derived from a Verb that signifieth to tell report or declare a message So alfo the Hebrew word which signifieth an * Embassadour or Messenger is put for an Angell So as in the originall Languages of sacred Scripture any kinde of Messenger is stiled Angel whether sent of God or Man The Hebrew frequently useth the word for a messenger of men and that * sent in publike employments commonly called an Ambassadour or on any other message as he that brought the evil tidings to Iob 1. 14. And Iohns Messengers Luke 7. 24. Thus may the word be expounded Act. 12. 15. where the Disciples upon a maids
the Cloak of shame be not ashamed of Christ or of his Gospel Note Rom. 1. 16. Heb. 12. 2. Fear and shame turn many from an holy zealous profession of the Gospel 6. Be well instructed in the mysteries of the Gospel and throughly informed and perswaded of the orthodox truth thereof Col. 2. 7. Heb. 13. 9. Thus shalt thou be kept from all false doctrines yea from heresie idolatry superstition and all error 7. Cast off the old man which is corrupt through deceivable lusts Eph 4. 22. And mortifie all the members of the flesh Col. 3. 5. So long as they bear sway in us they will make us uncapable of receiving benefit by the word Noisome weeds must be weedâ—…d out of a field or else the seed sowen therein can bring forth no good crop 8. Know Gods Ministers such as are set over you 1 Thes. 5. 12 13. If they labour in the word count them worthy of double honour 1 Tim. 5. 17. Due esteem of the Ministers of the Gospel is a means to have the Gospel it self in higher account 9. Acqnaint thy self with Gods love to man as in giving his Son so in affording his Gospel whereby the evidences of his love in Christ are cleerly and distinctly made known This will raise up thine heart aloft to work in thee an high esteem of him and of his Gospel 10. Entertain every good motion of the divine Spirit especially when it s wrought in thee at and by the ministry of the word as Act. 2. 37. Be so far from resisting and spighting the Spirit of grace as no way to grieve him Eph. 4. 30. §. 126. Of Christs speaking from heaven HItherto of the duty The motive follows which is set down under a comparison of unequals urged from the lesse to the greater in these words 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 The causal particle FOR sheweth that this is added as a motive to keep them from refusing to hear Christ. The motive is drawn from the danger and damage which is like to ensue upon such refusal Which danger is set down negatively They shall not escape 1. they shall assuredly pay for it This is ratified by Gods former dealing with such as refused Moses Law They escaped not The argument is inforced by the lesse to the greater If they who refused him who spake on earth escaped not much more shall not we escape if we turn away from him that speaketh from heaven This phrase him that spake on earth is meant of Moses who is said to speake by divine inspiration or to declare what is revealed by God So did Moses as Heb. 8. 5. In this sense the word is used severall times as Matth. 2. 12 22. Luk. 2. 26. Acts 10. 22. Heb. 8. 5. and 11. 7. and 12. 25. This therefore commends the Ministry of Moses yet hereof it s here said he was on earth Moses himself as all other meer men comming of the first Adam was as 1 Cor. 15. 47. of the earth earthy 1. In regard of the mould whence he came 2. In regard of the place where he was when he received and delivered his Lawes on earth Acts 7. 38. 3. In regard of the nature and kind of oracles which he delivered comparatively to Christs oracles they were as Heb 7. 16. carnal In opposition hereunto of Christ it is here said him from heaven The verb is not expressed therefore some understand the verb substantive him that is from heaven in which sense the words are cleare for Christ is the Lord from heaven 1 Cor. 15. 47. Heaven is his glorious palace where he dwels and heaven iâ—… the place whence being incarnat he came Iohn 3. 13. Eph. 3. 9. Others here repeat the word speaketh Quest. Hence a question may arise Did not Christ speake on earth as well as Moses Answ. 1. He was not a teacher from earth as Moses but from above Iohn 8. 23. 2. He received not his Gospel on earth as Moses did but in the bosome of his Father Iohn 1. 18. 3. His doctrine was not carnal as Moses but Spirit and Life Iohn 6. 63. Iohn 3. 12. Note Iohn 1. 17. 4. Though Christ were on earth and on earth preached yet being in heaven from heaven also he received his Fathers will This he did before his incarnation 1 Pet. 3. 19. All that is written of Gods speaking from heaven to the fathers is in speciall to be applied to the second person in sacred Trinity the Son of God that word by whom the Father spake For as by the Son the Father made all things Heb. 1. 2. Iohn 1. 3. and ordered all things Gen. 19. 24. So by him he revealed his will from time to time It was the Son of God stiled the Angel of God Gen. 21. 17. that spake to Hagar out of heaven This was Iehovah that stood upon the top of that ladder which reached up to heaven from thence spake to Iacob Gen. 28. 13. This also was Iehovah who answered David from heaven 1 Chron. 21. 26. It was his voice that came down from heaven to Nebuch adnezzer Dan. 4. 31. He from heaven made known his Fathers will to all the Prophets of God age after age He in his humane nature from heaven spake to Paul Act. 9. 4. and 22. 18. and 23. 11. So he spake to Ananias Act. 9. 10. Finally he being in heaven spake in his Apostles and still speaketh in all his faithfull Ministers Note 2 Cor. 13. 3. Luk. 10. 16. Iohn 13. 20. Not hearkning to or not obeying Christ is here stiled a turning away from him The word in the Greek is used of such as in heart are alienated from a thing as 2 Tim. 1. 15. and 4. 4. and Tit. 1. 14. Whereby he sheweth what kind of persons they be that regard not the Gospel even such as have their hearts alienated from it otherwise they could not but have it in high account Some make the difference here intended to be betwixt Gods manner of delivering the Law and the Gospel In delivering the Law God spake on earth after an earthly manner But in delivering the Gospel he spake from heaven after an heavenly manner From the different manner of giving the Law and the Gospel The Apostle giveth us to understand That as the Law was given on earth so the Gospel from heaven These phrases which Christ useth of the Gospel my doctrine is his that sent me Joh. 7. 16. and v. 17. It is Gods do shew that its from heaven St. Paul further cleareth the point Gal. 1. 11 12. In this respect its stiled a mysterie Eph. 6. 19. a great mysterie 1 Tim. 3. 16. 1. Which may inform us in the excellency of the Gospel Things from heaven are most excellent things The excellency of the bread of life is this that it is from
Such were the Patriarchs Prophets and the Heads of the People But these as all other men notwithstanding their excellencies were on earth mortall Therefore he ascendeth higher and â—…ulleth out the celestiall and immortall spirits which are called Angels Angels are of all meer creatures the most excellent If Christ then be more excellent then the most excellent he must needs be the most excellent of all This excellency of Christ is so set out as thereby the glory and royalty of Christs Kingly office is magnified For this is the first of Christs offices which the Apostle doth in particular exemplifie in which exemplification he giveth many proofs of Christs divine nature and sheweth him so to be man as he is God also and in the next Chapter so to be God as he is man also like to his brethren Chap. 2. v. 17. The comparison here made betwixt Christ and Angels is not a meer simple comparison thus Christ is more excellent then Angels but it is comparatively propounded as a comparison of a comparison thus Christ is so much better then Angels as he hath obtained a more excellent Name This comparative comparison much sets out the transcendency of the point that he is beyond all comparisons even infinitely better The word translated made is sometimes used declaratively to shew that the thing spoken of is so and so as where it is said when Iesus WAS in Bethania and sometimes efficiently as where it is said Iesus was made an high Priest Howsoever this word in relation to Christs deity cannot be taken but in the first sense only declaratively yet in regard of his humane nature and of his Person consisting of both natures and of his Offices it may be taken in both senses for in those three respects he was advanced and made so and so excellent Now the Apostle speaks of him not simply as God but as God-man King Priest and Prophet Thus it is fitly and truly translated being made namely by his Father who begat him sent him into the world and advanced him above all the world In this respect he is said to be better that is more excellent For this comparison hath not so much relation to the goodness of Christs Person as to the dignity thereof In this sense is this word oft used in this Epistle and translated by some more excellent Yea Chap. 7. v. 7. it is opposed to less and so signifieth greater the less is blessed of the better that is the greater in dignity or in office So in our English we stile such as are more excellent to be better men The Greek comparative is derived from a Noun that signifieth power But it is frequently used for the comparative of the Greek positive which signifieth good and in that respect it is oft translated better It is a general word and applied to sundry kindes of excellencies as to such things as are more commodious 1 Cor. 7. 38. and more usefull to others 1 Cor. 12. 31 and more beneficiall to ones self Phil. 1. 23. and more effectual Heb. 9. 23. and more comfortable 1 Pet. 3. 17. and less damagable 2 Pet. 2. 21. and more excellent Heb. 10. 34. and more eminent or greater in dignity Heb. 7. 7 and thus is it here to be taken §. 40. Of Angels Excellencies THe persons before whom Christ is here in excellency preferred are stiled Angels better then the Angels The signification of this name Angel the nature of Angels their special office and quality is by this our Apostle himself distinctly set down v. 7. Yet here it is meet that we consider some of the Angels excellencies that so we may the better discern both the reason why the Apostle doth give this instance of Angels and withall the surpassing excellency of Christ who excels such excellent creatures Some of the Angels excellencies are such as follow 1. Angels are spirits The substance whereof they consist is spirituall This is the most excellent substance that any creature can have and that which cometh the nearest to the divine nature for God is a Spirit Joh. 4. 24. A spirit is of substances the simplest and freest from mixture and composition the purest and finest and every way in the kinde of it the most excellent A spirit is not subject to grosseness drowsiness weariness heaviness faintness sickness diminution alteration putrifaction consumption or any like imperfections which bodies as bodies are subject unto 2. Angels as at first created and so remaining are after the image of God the purest holiest and readiest to all goodness of any meer creature In regard of their likeness to God they are stiled sonnes of God Iob 1. 6. In regard of their promptness to goodness they are thus set out Yee that do his Commandements hearkening to the voice of his words Psal. 103. 20. 3. Angels are the most glorious of all Gods creatures In glory they surpass the brightness of the Sunne To set out the glory of an Angel his countenance is said to be like lightening and his rayment white as snow and shining Matth. 28. 3. Luk. 24. 4. Upon an Angels approach into a dark prison a light is said to shine in the prison Acts 12. 7. The glory of the Lord that is surpassing incomprehensible glory is said to shine round about upon the apparition of an Angel Luk. 2. 9. So resplendent is an Angels brightness as it hath much affrighted worthy Saints Luk. 1. 12. and 2. 9. Yea St Iohn was so amazed at the apparition of an Angel as he fell at his feet to worship him Rev. 19. 10. and 22. 8. 4. Angels have the highest habitations of all creatures farre above the Moon Sunne and all the glorious hoast of the highest visible Heaven They are in the invisible Heavens where the divine glory is most conspicuously manifested In regard of the place of their residency they are stiled Angels of Heaven Matth. 24. 36. 5. Angels have the most Honourable function for they alwayes behold the face of God in Heaven Matth. 18. 10. They are as the Gentlemen of the Bedchamber to a King they minister to the most high in an especiall manner Dan. 7. 10. Their principal attendance is upon the Sonne of God made man Ioh. 1. 51. and upon his mystical body v. 14. §. 41. Of Christs Excellencies above Angels IN all the sorementioned Excellencies is Christ more excellent then Angels For 1. Christs divine nature is infinitely more excellent then an angelical spirit Yea his humane nature by the hypostatical union of it with the divine hath likewise a dignity infinitely surpassing an Angels nature 2. Christ is the express image of the person of his Father which is more then to be created as Angels were after Gods image 3. Christ is the brightness of Gods glory Therefore more glorious then the most glorious Angels Christ is in Heaven at the right hand of the Throne of the Majesty Therefore in place of residency higher then Angels 5.
creatures are stiled Gods Sonnes but in the former respect none but the second Person in sacred Trinity who assumed our nature and so became God-man in one person In this proper and peculiar respect Angels are denied to be Sonnes of God and Christ alone affirmed to be the Sonne of God as is evident by the words following Thou art my Sonne c. This is most properly applied to Christ to whom God the Father in a most proper and peculiar respect so said That Apostrophe of the Father to his Sonne and emphaticall expression of the relative THOU sheweth that an especial Sonne is meant such a Sonne as none is or can be but he alone that is there meant Of the difference betwixt Christ and other sonnes of God See § 15. §. 48. Of the scope of the second Psalm THis testimony Thou art my Sonne this day have I begotten thee is taken out of Psal. 2. 7. That Psalm is wholly Prophetical There is never a clause therein but may most fitly be applied to Christ. The Iews who make it altogether historical and apply it only to David and his Kingdom shoot clean beside the mark and mistake the sense of the Psalm and scope of the enditer thereof Nor this text here alledged nor the extent of the dominion promised to the uttermost parts of the earth nor the power promised of dashing all to pieces nor the exhortation to all Kings to fear him nor the title Iehovah V. 11. nor the vengeance nor the blessedness mentioned in the last verse can historically and properly be applied to David It is much more to the purpose of the holy Ghost that if any thing be there spoken of David it be taken to be spoken of him as of a type of Christ and so not by way of allegory or allusion but truly and principally prophesied of Christ. For this we have good proof even from those that were immediatly and infallibly assisted by the same Spirit that inspired the penman of the Psalm and knew his just and true meaning For the two first verses are by a joynt consent of all the Apostles applied to Christ Acts 4. 25 26. The 7th verse is also applied to him as here so Acts 13. 33. The 8th verse is applied to him by an Angel sent from Heaven who saith Luk. 1. 33. that of Christs Kingdom there shall be no end no limit or bound but extended to the uttermost parts of the earth He shall reign over the Gentiles Rom. 15. 12. Yea the 8th and 9th verses are by Christ himself applied to himself Rev. 2. 26 27. where he promiseth to him that keepeth his works unto the end power over the nations and he shall rule them with a rod of iron as the vessels of a Potter shall they be broken to shivers The ground of this promise is thus expressed by Christ himself even as I received of my Father To this Sonne of God therefore did God the Father say I will give thee the heathen c. Psal. 2. 8 9. The 11th verse of serving the Lord in fear and trembling is applied to Christ Phil. 2. 12. yea and the beginning of the 12th verse Phil. 2. 10 11. For to kiss the Sonne and to bow the knee to him and to confess him are equivalent phrases which in effect import one and the same thing The middle of the 12th verse concerning their perishing with whom the Sonne is angry is applied to Kings and great men Rev. 6. 15 16. The last clause of trusting in him and of blessedness thence arising is oft applied to Christ as Ioh. 14. 1. and 6. 47. Matth. 11. 6. Rev. 19. 9. By all these particular applications it is most evident that the second Psalm is a proper prophecy of Christ. Hence it followeth that the proof here alledged truly and properly concerneth Christ and is very pertinent to the purpose as will further appear by opening the meaning of these words This day have I begotten thee §. 49. Of Gods begetting his Sonne THis testimony Thou art my Sonne this day have I begotten thee is alledged to prove that Christ excelleth the most excellent creatures and it sheweth that some high transcendent matter which can no way be applied to any meer creature is spoken of Christ and that is to be a Sonne eternally begotten of God the Father To beget in usual signification is out of ones own essence to produce another like being Thus Adam is said to beget a sonne in his own likeness Gen. 5. 3. In allusion hereunto these words beget begotten are applied to the first and second Persons of the sacred Trinity in a mutual relation of one to the other and that for teaching sake to make us by resemblances such as we are well acquainted withall somewhat according to our capacity to understand of that mystery which is in it self unutterable unconceivable and incomprehensible No resemblances can to the life and full set out the profound mysteries of the Trinity of Persons in the Unity of Nature of the first Persons begetting of the second being begotten of the thirds proceeding Comparisons and resemblances are but dark shadowes of those bright lights We may not expect that earthly and humane things should in every respect answer heavenly and divine mysteries They are only to help our dull and weak understanding It is a great matter indeed to conceive a begetting which is not in time but eternal as is God the Fathers begetting God the Sonne which implieth the Fathers eternal communicating his whole essence to the Sonne As this Text and Psal. 2. 7. so all the texts of Scripture which stile Christ the begotten Sonne of God prove the Point in general §. 50. Of the special kinde of Gods begetting IN the divine generation these distinct Points following are observable 1. God is a Father even the first Person in Trinity begetteth In this respect the Sonne of God is called the begotten of the Father Joh. 1. 14. 2. God the Father begat the Sonne of his very substance very God of very God The title God properly taken and frequently applied to this Sonne gives proof hereto as Ioh. 1. 1. Rom. 9. 5. and especially the title Iehovah which is given to none but to the true God Gen. 19. 24. Iosh. 5. 14. 3. God the Father communicateth his whole essence to the Sonne He begat another self of himself even that which he himself is In which respect this sonne of God saith I and my Father are one The Father is in me and I in him Joh. 10. 30 38. 4. God the Fathers begetting his Sonne is truly and properly eternal It was before all time it continueth throughout all times it shall never have any date or end In relation hereunto saith this Sonne of God I was set up from everlasting from the beginning or ever the earth was when there were no depths I was brought forth before the hills was I brought forth
1 Sam. 9. 9. He that is this day called a Prophet was before time called a Seer In like sense yesterday is put for former times as where the Lord saith yesterday my people that is of late my people or heretofore Thus yesterday is opposed to this day as where Christ is said to be the same yesterday in former times before he was exhibited in the flesh and to day now since his incarnation and for ever Heb. 13 8. That this day may have a long date is evident by the Apostles own explication thereof For where the Psalmist had said Psal. 95. 7. To day if you will hear his voice the Apostle who lived above a thousand years after him applieth this day to his own times and saith Heb. 3. 13. Exhort one another daily while it is called to day Thus we see how this day may according to the use of it in sacred Scripture be applied to a long date and particularly to the whole time of Christs manifesting himself in the flesh to be the begotten Sonne of God from the beginning of his incarnation to his Ascension into Heaven yea and to future times also by reason of the evidences which he giveth of his true Deity For he promised to send the holy Ghost to his Disciples Ioh. 16. 7. and to be with his Church alway even unto the end of the world Matth. 28. 20. The accomplishment hereof is an undeniable evidence of Christs true Deity How This day may be extended to eternity was shewed before in § 50. §. 62. Of manifesting Christs Divine Generation Quest. 3. HOw can the limitation of This day to the time of Christs Incarnation stand with Christs eternal Generation set out under this phrase I have begotten thee Answ. In Scripture matters are then said to be done when they are manifested to be done Whereas Heb. 8. 13. by bringing in a new Covenant the former is said to be made old the meaning is that it is manifested to be old But more pertinently to our present purpose Christ at the moment of his conception is said to be called the Sonne of God Luk. 1. 35. because then he began to be manifested so to be In this sense this high transcendent prophesie Unto us a childe is born unto us a Sonne is given and the government shall be upon his shoulder and his name shall be called Wonderful c. Isa. 9. 6 7. is to be taken This manifestation of Christs Divine Generation in set and certain times by visible and conspicuous evidences doth no whit cross or impeach the eternity and incomprehensibleness thereof For to declare and manifest a thing to be presupposeth that it was before it was manifested neither doth it necessarily imply any beginning of that before no more then those phrases Before the mountains were brought forth thou art God Psal. 90. 2. Before the hils I was brought forth Prov. 8 25. The full meaning therefore of the Apostle in alledging this testimony Thou art my Sonne this day have I begotten thee may for perspicuity sake be thus paraphrased as if God the Father had thus said to God the Sonne Thou and thou alone art my true proper Son not by grace or adoption but by nature and eternal generation and now I do in this last age of the world declare thee so to be by thine Incarnation Doctrine Works Resurrection from the dead and Ascension into Heaven whereby it manifestly appeareth that thou infinitely dost surpass all the Angels in Heaven §. 63. Of Solomon a Type of Christ. TO the fore-named Testimony which proveth Christ to be the begotten Sonne of God another is added to the very same purpose as these copulative particles and again import Hereby it is evident that sundry testimonies may be produced to prove the same point Rom. 5. 10. c. 1. This sheweth consent of Scripture 2. It more works as many blows knock a nail up to the head 3. Many testimonies may better clear the point and one place be a commentary to another Though this be lawfull yet a mean must be kept therein and care be taken wisely to observe when there is need of adding Testimony to Testimony See § 77. This latter Testimony is taken out of a promise made to David it is twice recorded as 2 Sam. 7. 14. 1 Chron. 17. 13. and it is repeated by David the third time 1 Chron. 22. 10. The Apostle faithfully quoteth the very words of the promise which are these I will be to him a father and he shall be to me a Son Our English makes a little difference in translating the Hebrew and the Greek For that they turn the Hebrew I will be his Father and he shall be my Sonne which is in effect the same His Father and a Father to him His Son and a Son to him are all one in sense The two originall Languages do directly answer one another In the repetition of this promise 1 Chron. 32. 10. the order is inverted for it is thus set down He shall be my Sonne and I will be his Father This inversion of words no whit at all altereth the sense but affordeth unto us this observable Instruction that The Father was not before the Sonne nor the Sonne before the Father nor in time nor in order Both coeternall both equall The Glory equall the Majesty coeternall as it is in Athanasius his Creed Therefore in one place the Father is first set down in another the Sonne For the Sonne was alwaies with the Father and alwaies in the Father With the Father by an inseparable distinction of the eternall Trinity In the Father by a divine unity of nature This is further manifest by a distinct expression of both the relatives For he contents not himself to say I will be a father to him but he addes He shall be a Son to me to shew that the Father never was without the Sonne The fore-mentioned promise as it is a promise hath immediate relation to the Son of David even to Solomon by name 1 Chron. 22. 9. and thereupon this threatning if he commit iniquity I will chasten him is added 2 Sam. 7. 14. for Christ was not subject to sin There be that say that Solomon in his sinnes might be a type of Christ as Christ is an head of a body and considered with the body as Mat. 25. 40. Act. 9. 4. 1 Cor. 12. 12. and so this threatning If he commit iniquity I will chasten him applied to Christ Or else as Christ was our Surety and took our sinnes upon him and was chastened for them But it is not necessary that all things which were in such persons as were types of Christ should be applied to Christ. Nor Solomon nor David nor Aaron as sinners in regard of their sinnes were types of Christ Though he was in all points tempted like as we are yet without sin cha 4. 14. No kinde of Persons were more proper types of Christ
Eph. 1. 21. If therefore these Titles of distinction Principalities Powers c. give any preheminence to some of the Angels above others yet that preheminency doth not exempt them from this duty of worshiping Christ Iesus at whose name every knee must bow of things in heaven or earth Phil. 2. 10. Not without cause therefore this generall particle ALL is here used Let all the Angels of God worship him He that saith ALL excepteth none at all §. 74. Of Worship THe evidence here noted whereby Christ is declared to be more excellent then all the Angels is in this act worship enjoyned to Angels For he that is worshiped is thereby manifested to be far more excellent then they who worship him Worshiping one is much different from blessing one That is an act of the inferiour This of the Superiour Without all contradiction the lesse is blessed of the better Heb. 7. 7. And without all contradiction the better is worshiped of the lesse especially if worship be taken as here in this place The Hebrew word used by the Psalmist and translated worship cometh from a root that signifieth to bow down as Isa. 51. 23. Bow down that we may go over thee It is most frequently used in the last Conjugation which addeth much emphasis and importeth both a reciprocall action reflecting upon ones self thus He bowed himself 1 Sam. 20. 41. and also a thorow serious performance thereof even to the ground and therefore the word earth is oft added thereto to shew a bowing as low as can be even to the earth or ground Gen. 33. 3. It is most frequently used for an expression of honour and reverence to another namely to him unto whom or before whom this gesture is performed which some Translators set out by this Paraphrase they bowed themselves presenting honour and others expresse it by this one word adore or worship The Greek word here used by the Apostle is somewhat answerable to the Hebrew For it is compounded of a word that signifieth to kisse For they that doe honour or reverence to others use to kisse their mouth as of old they were wont yea as now their hands knees and as it is done to the Pope feet and shoes yea the very earth where they stand The frequent mention of kissing to set out reverend and humble subjection in sacred Scripture sheweth that this was an accustomed gesture of testifying reverence and honour When Pharaoh advanced Ioseph next to himself and would that all his people should yeeld reverend subjection to him thus he expresseth it On thy mouth shall all my People kisse Gen. 41. 40. that is as the last English Translators have turned it shall be ruled or as others shall obey or shall be subject Thus when Samuel had annointed Saul to be King he kissed him 1 Sam. 10. 1. in testimony of reverence and subjection In this respect Moses kissed his Father in Law Exo. 18. 7. And Idolaters in this respect are said to kisse the calves Hos. 13. 2. And they who would not yeeld honour and subjection to Baal are thus set out Their mouth hath not kissed him 1 King 19. 18. yea the reverence and obedience which is required of Sonnes of men to the Sonne of God is thus expressed Kisse the Sonne Psa. 2. 12. But to let passe the Metaphor the word used by the Apostle doth usually signifie as here it is translated worship Worship is a reverend manifestation of that high esteem which we have of another and it is divine or civil §. 75. Of the difference between Divine and Civil Worship DIvine worship is that which is performed in acknowledgement of Deity or any divine excellency in that to whom it is performed This is due to God alone For it is written Thou shalt worship the Lord thy God and him only shalt thou serve Matth. 4. 10. That exclusive particle only must be referred to worship as well as to serve or else it giees not a full answer to the devils temptation For where the devil tempted Christ to worship him Christ repels it with this answer thou shalt worship the Lord. Now the sense of the answer lieth in this that God only is to be worshipped therefore none else Nor Apostle Acts 10. 26. nor Angel Rev. 19. 10. would accept such worship tendred to them because it was proper to God alone Yea Mâ—…rdecai would rather hazard his own and all the Jews lives then yeeld such worship to a meer man Hest. 3. 2. The fiery furnace could not move Daniels three companions to yield worship to an Image Dan. 3. 18. Civil worship is that which is performed in acknowledgement of some eminencie or excellency in them to whom it is performed Thus it hath been performed to Angels in regard of their eminency in glory Gen. 19. 1. To Kings for their eminency in dignity and authority 2 Sam. 24. 20. So also in like respect to other Governours Gen. 42. 6. And to Parents Exod. 18. 7. 1 King 2. 19. And to Masters 2 Sam. 18. 21. Such worship hath also been performed to men for the excellency of parts and gifts wherewith God hath endowed them 2 King 2. 15. In all these and other places where reverence is shewed to men the very word which the Psalmist useth Psal. 97. 7. and is translated worship is used So as of necessity we must distinguish betwixt the kindes of worship when it is done to the Creator and when to creatures In the Psalm quoted and in this text it is most manifest that divine worship is meant which Angels are commanded to yeeld to Christ whereupon by an undeniable consequence it followeth that Christ is infinitely more excellent then Angels It is further observable that this duty of worshipping Christ is not left as an arbitrary matter to the Angels to do it or not to do it but it is put as a duty upon them and that by way of command Let all the Angels of God worship him If Angels much more must men worship Christ. See § 128. §. 76. Of the Resolution of the sixth Verse Verse 6. And again when he bringeth in the first begotten into the world He saith And let all the Angels of God worship him THe second Argument to prove Christs excellency above Angels is in this verse It is taken from that worship which is due to Christ and it is so set down as with all the inferiority of Angels to Christ is proved thereby Two Arguments proving two distinct points are here couched together The first is to prove Christs superiority It may be thus framed He who is to be worshipped is greater then they who are to worship him But Christ is to be worshipped by Angels Therefore Christ is greater then Angels The second is to prove Angels inferiority It may be thus framed They who are to worship are inferior to him that is to worshipped by them But Angels are to worship
Christ. Therefore Angels are inferior to Christ. In setting down these Arguments such a connexion is used as was before v. 5. in producing two testimonies thus and again The main Argument is set down in a charge about which two points are noted 1. The time when the charge was given 2. The duty charged The time is set out by an act of God when he bringeth This is amplified 1. By the Object The first begotten 2. By the Place Into the world In the duty is expressed 1. The Kind worship 2. The Persons These are of two sorts 1. They who are to perform the duty Angels Angels are here described 1. By their generallity All. 2. By their excellency of God 2. The person to whom the duty is to be performed is expressed in this relative Him namely the first-begotten §. 77. Of the Doctrines arising out of the sixt Verse I. ARgument must be added to Argument to prove the same Point For here is an other Argument then that which was produced v. 5. to prove the excellency of Christ. This is evident by this transition and again In the former verse testimony was added to testimony to confirm the same Argument here Argument is added to Argument to prove the same Point That which God saith to Moses concerning two signes Exod. 4. 8. It shall come to pass if they will not beleeve thee neither hearken to the voice of the first signe that they will beleeve the voice of the latter signe may be applied to two Arguments See § 63. II. The Sonne of God is begotten of the Father See the 7th Doctrine on v. 5. § 65. III. Christ is the first-begotten of the Father In what respects this is to be taken is distinctly shewed § 67. IV. God visibly manifested his Sonne to men on earth The word of bringing in implieth a manifestation Under world men on earth are comprised Read Ioh. 1. 14. 1 Tim. 3. 16. 1 Ioh. 1. 1. V. God speaketh in the word Ver. 1. Chap. 3. 7. Acts 4. 25. VI. Divine worship is due to Christ Psal. 2. 11. Matth. 2. 11. v. 2. Luk. 24. 52. For Christ is the Sonne of God true God And the Father wills that all men should honour the Sonne even as they should honour the Father Ioh. 5. 23. VII Creatures are bound to worship Christ. The charge here set down importeth as much VIII The most excellent creatures must worship Christ. For Angels are of all creatures the most excellent and they are here enjoyned to do it IX No degree among Angels exempteth any of them from subjection to Christ. For this duty is enjoyned to them all none exempted X. Angels are Gods special attendants In this respect they are here stiled Angels of God §. 76. Of the Coherence of the seventh Verse Verse 7. And of the Angels he saith Who maketh his Angels spirits and his Ministers a flame of fire TO amplifie the former Argument whereby the Apostle proved the excellency of Christ above Angels taken from the inferiority of Angels manifested by their worshipping him he addeth another evidence of their inferiority manifested by their manner of serving him And to shew that there is as good ground and reason for this as for the former and that Angels are as much bound to this as to that he premiseth in this verse the like preface as in the former thus And of the Angels he saith even HE that said Let all the Angels worship him saith also He maketh them spirits Thus may this verse have relation to that which goeth before as a fit dependence thereon and so this copulative AND joyn two evidences of the inferiority of Angels together It may also have a fit reference to that which followeth in the 8th verse and that as an evidence of the infinite disparity betwixt Angels and Christ which the Apostle proveth by a third Argument taken from the high soveraignty of Christ in the verses following In this verse there is one part of the dissimilitude or disparity betwixt Christ and Angels The other parts are in the 8th and 9th verses The disparity is this Angels are minister but Christ a Lord and King The adversative particle BUT in the beginning of the 8th verse which is a note of an assumption or of opposition importeth this latter reference In this preface of the Angels he saith there is some ambiguity in the particle translated OF For properly and usually it signifieth TO But it apparent in the Text quoted that he speaketh not to Angels For he useth not the second but the third person The Apostle therefore imitateth the Hebrew who put the particle which signifieth TO for that which signifieth OF or Concerning He expresseth the Title Angels to shew distinctly what kinde of Spirits and Ministers the Psalmist meaneth and also how pertinent the Text which he quoteth is to the point in hand There is in the Greek an ordinary d note of asseveration as is oft translated verily See Cha. 3. v. 5. § 50. §. 79. Of the various acception of Angels Spirits Ministers flame of fire THis Text is taken out of Psa. 104. 4. and word for word translated by the Apostle as it was long before by the Greek LXX But because many of the words are of divers significations sundry Expositors do otherwise take them For 1. The word translated Angels is oft put indefinitely for messengers even such as are sent of man Gen. 32. 3. or of God and these both corporall substances Isa. 42. 19. Mal. 3. 1. and also spirituall Gen. 32. 1. 2. The word translated Spirits is put for windes Ezek. 37. 9. For souls of men Num. 27. 16. For Angels ver 14. and for the holy Ghost Gen. 1. 2. Mat. 4. 1. 3. The Hebrew word translated Ministers is applied to such as do service to God whether in the invisible heaven as Angels or in the visible heavens as stars windes clouds and other meteors Psa. 103. 21. or on earth as children of men Isa. 61. 6. The Greek word according to the notation of it setteth out such as are deputed to publike services in which respect their Ministery is the more honourable I finde it five times used in the New Testament in every of which places it importeth a publique employment Epaphroditus who was publiquely employed by the Church is so stiled Phil. 2. 25. and Governours of Common-wealths Rom. 13. 6. and an Apostle of Iesus Christ Rom. 15. 16. and Christ himself Heb. 8. 2. and the Angels here in this place The more honourable their function was the more is Christs dignity amplified thereby in that such honourable Ministers were inferiour to him See Cha. 8. v. 2. § 3. 4. This phrase a flame of fire or flaming fire as it is literally taken for flaming fire on earth Psa. 83. 14. and for the lightning falling down from heaven Psal 29. 7. So it is mystically used to set
reckoned among the Titles given to Angels 4. Sonnes of God Job 1. 6. Thus they are called not only because they received their being from God and are sustained by him but also being once made after the image of God they still retain that image 5. Gods So doth that word signifie which we translate Angels Psal. 8. 5. It is attributed to Angels to set out their excellency For excellent things are in Canaans dialect stiled Gods Psa. 82. 1. 6. The same Title is given them Psa. 97. 7. And translated Gods 6. Cherubim Gen. 3. 24. Ezek. 10. 1. Cherub taken indefinitely importeth a Figure or Image Most usually a resemblance of a young man So were Angels set out when a resemblance or picture was made of them and when they appeared in a visible shape They appeared in the shape of a man to shew they were creatures of knowledge and understanding as men indued with reasonable souls are and of a young man to set out their beauty vigour strength and other like excellencies appertaining to youth 7. Seraphims This Title is twice and only twice attributed to Angels Isa. 6. 2 6. The Title cometh from an Hebrew root that signifieth to burn It is attributed to those fiery Serpents which in the wildernesse bit and stung the people to death Numb 21. 6. Angels are called Seraphim either from the particular act of theirs in touching the Prophets lips with a burning coal Isa. 6. 6. or else more indefinitely from their fervent zeal in executing the will of their Lord In allusion hereunto it is thus written He maketh his Angels spirits his Ministers a flame of fire Psa. 104. 4. 8. Watchers He that is stiled a wateher Dan. 4. 13. was an Angel and by the ancient Greek Translators of the Old Testament is so called The plurall number Watchers is used Dan. 4. 17. This Title is given to Angels 1. In regard of their nature for they being Spirits are not subject to heavinesse drowsinesse and sleepinesse but wake and watch continually day and night 2. In regard of their Function which is alwaies to behold the face of God Mat. 18. 10. and to be ever ready at hand to do his will Psa. 103. 20. This they cannot do without continual watching 3. In regard of that constant continual care which they have to keep Saints from the manifold dangers whereunto they are subject Saints have enemies which continually watch night and day to do them some mischief Your adversary the devil saith an Apostle 1 Pet. 5. 8. as a roaring Lion walketh about seeking whom he may devour The good Angels therefore continually watch to keep them safe from his clutches In relation to their continuall watchfulnesse Angels are said to be full of eyes round about Ezek. 1. 18. 9. Holy Ones So they are called Dan. 4. 13. 17. There these two Titles Watcher and Holy One are applied to one and the same person This Title is given unto them in regard of that holinesse wherein they were at first created and in which they still abide Which maketh them to delight in holinesse and to practise holinesse Therefore they are justly stiled holy Angels Mar. 8. 38. Mat. 25. 31. 10. Gods Host Angels are so called Gen. 32. 2. Psa. 103. 21. Luk. 2. 13. and that because God useth them as an host to protect his Saints 2 King 6. 17. And to destroy his enemies 2 Chr. 32. 21. Rev. 12. 7. 11. Thrones This word must needs be expounded Metonymically if it be applied as many ancient and later Divines apply it to Angels for Thrones properly taken are Royall Seats made for Kings to sit upon and then especially when they shew forth their magnificence In this proper signification b many judicious Divines take this word Thrones to be used Col. 1. 16. and apply it to the invisible Heavens where God especially setteth out the glory of his Majesty Therefore heaven is said to be Gods Throne Mat. 5. 34. and for excellency sake the plurall number may be used But applied to Angels they are so called in regard of their dignity and excellency being fit to sit on Thrones at least in comparison to other creatures Thus tropically Thrones are put for such as sit or are worthy to sit on Thrones 12. Dominions This Title is fitly added to the former to shew that God who hath conferred such excellency and dignity on Angels as the fore-mentioned Title Thrones implieth hath also given them Dominion and rule whereby as Lords under God they order and govern matters and persons in the world The devils have a dominion and government over wicked ones in which respect they are stiled Rulers of the darknesse of the world Eph. 6. 12. and that for executing greater vengeance on them In like manner may good Angels have dominion for procuring and effecting greater good 13. Principalities This Title is somewhat more speciall then the former Dominions indefinitely and generally note such as have authority without respect to any particular jurisdiction But Principalities are such as have a speciall and peculiar jurisdiction In this sense the Apostle admonisheth Christians to be subject to Principalities T it 3. 1. that is to such as have authority over them in particular For every one is not bound to be subject to every dominion This Title is attributed to good Angels Eph. 3. 10. Col. 1. 16. because God doth oft set some of them over particular polities and Kingdomes and Persons It is also applied to evil Angels Eph. 6. 12. Col. 1. 15. because for their greater advantage they take to themselves speciall jurisdiction over particular places and persons 14. Powers The Greek word properly signifieth that right which Governours have to exercise their authority So is our English word Power oft used as Ioh. 10. 18. where Christ thus saith I have power to lay down my life and I have power to take it again and where Peter saith to Ananias of the price which he had for his land Was it not in thy power Act. 5. 4. This Title then sheweth that Angels have a good right to that government which they take upon them Object These titles Principalities and Powers are attributed to devils Eph 6. 12. Col 2. 15. Answ. The same titles may be applied to different persons in different respects This great title God is attributed to the Creator to Angels and men yea and to the devil too 2 Cor. 4. 4. The different respects wherein the foresaid titles are given to good and evil Angels are these 1. Good Angels are Principalities and Powers by Gods special appointment God hath given them the dominion which they have and a right thereunto Devils have theirs by a divine permission yet they are but usurpers thereof 2. Good Angels are Principalities and Powers over Saints especially and most properly for their good But devils are over the wicked in which respect they are said to
be rulers of the darkness of this World Eph. 6. 12. and that in judgement to execute vengeance on them and in this respect God may be said to make them Principalities and Powers to be his executioners to inflict the soarer vengeance 15. Mights This title imports strength and ability to accomplish what they undertake In this respect they are said to be mighty in strength or as our english translate it to excell in strength Psal. 103. 20. Many instances are thorowout the Scripture given of their might and strength §. 61. Of the like Excellencies of every Angel COncerning the fore-mentioned Titles two things are to be observed 1. That many of them are not simply and properly to be taken as if Angels were indeed flames of fire or fair youths or sate on thrones but by way of similitude the more conspicuously to set out sundry excellencies in them 2. That the distinct Titles do not so much set out distinct persons or orders or degrees among the Angels as distinct properties gifts and excellencies in them as is evident by this phrase applied to Angels in four severall apparitions they four had the face of a man and the face of a Lion on the right side and they four had the face of an Oxe on the left side they four also had the face of an Eagle Ezek. 1. 10. So as one was not as a man alone and another as a Lion and a third as an Oxe and a fourth as an Eagle but all four had one likenesse Hereby it was implied that every Angel was prudent as a man couragious as a Lion laborious as an Oxe swift as an Eagle In like respects the same person was called a Prophet a Man of God and a Seer 1 Sam. 3. 20. 9. 6 11. And the same thing a Dream a Vision a Revelation Dan. 2. 28. See Chap. 2. Thus much of the Titles attributed to Angels §. 86. Of the Nature of Angels ANgels are created Spirits subsisting in themselves Every word in this brief description so makes to the nature of Angels as it distinguisheth them from all others 1. They are Spirits so they are expresly called in this verse and ver 14. This importeth both their being and also the kinde of their being Spirits are substances and have a true reall being as the souls of men have which are stiled Spirits Eccl. 12. 7. Heb. 12. 9. 23. The Offices deputed by God to Angels the great works done by them the excellent gifts wherewith they are indned as knowledge wisedom holiness strength c. do plainly demonstrate that they are true reall substances Hereby they are distinguished from all meer imaginations and phantasies which are conceptions in mens mindes of such things as never were nor ever had any true being at all as those intelligentiae which Philosophers conceit do turn the celestiall Orbes They are also hereby distinguished from physicall qualities philosophicall accidents and from meer motions affections inspirations and such other things as have no true reall being at all The Title Spirit doth further import their kinde of being to be spirituall which is the most excellent being that can be Herein it is like to the divine being For God is a Spirit Joh. 4. 24. Hereby the being of Angels is distinguished from all kinde of corporeal substances which are sensible visible subject to drowsinesse wearinesse heavinesse fainting diminutions decay destruction and sundry other infirmities to which spirits are not subject 2. They are created This was proved before § 81. Hereby Angels are distinguished from their Creator who is a Spirit but uncreated Angels are stiled Gods and Sonnes of God as was shewed § 70. and indued with sundry excellencies above other creatures yet being created neither are they to be accounted truly and properly Gods Nor any thing proper to the Deity is to be atributed or done to them 3. They subsist in themselves Though they have their being from God and are preserved sustained and every way upheld by God so as they have their subsistence from God yet God hath so ordered it as it is in themselves Angelicall Spirits have neither bodies nor any other like thing to subsist in Hereby they are distinguished from the souls of men which are Spirits Luk. 23. 46. Heb. 12. 23. but have their subsistence properly in their bodies This phrase God breathed into mans nostrils the breath of life and he became a living soul imports as much So doth this Philosophical principle The soul in infusing it into the body is created and in the creation of it it is infused True it is that the soul may be separated from the body and retain the spirituall being which it hath but so as it longeth after the body and is restlesse till it be reunited to the body We would not be uncloathed that is we do not simply desire a putting off the body from the soul but cloathed upon that is have immortality put upon our bodies without separating their souls from them 2 Cor. 5. 4. As for the souls which are separated from their bodies they cry How long O Lord holy and true Rev. 6. 10. This shews a desire of union with their bodies ugain Angels being Gods speciall Messengers they were thus constituted spirits subsisting in themselves that they might be the more fit Messengers and Ministers to execute Gods will more readily more speedily and every way more throughly For being spirits they are not hindred by such incumbrances and infirmities as bodies are And subsisting in themselves they need not such organa such instruments and parts of a body as the souls of men do This of the nature of Angels §. 87. Of the Knowledge of Angels THe Properties of Angels are many and those very excellent ones some of the principall are these which follow 1. Great knowledge For they are intellectuall or understanding creatures able to conceive any mysteries that are or shall be revealed They understand according to the spirituall power of an angelicall minde comprehending all things that they will together most easily Angels being in heaven know all the counsell of God that is there made known That which Christ saith of them Mat. 18. 10. In heaven they do alwaies behold the face of my Father implieth that they are privy to the whole counsell of God revealed in heaven yea on earth also they frequent the Assembly of Saints thereby they come to know the whole counsell of God on earth made known to the Church In this respect the Apostle saith that Unto the Principalities and Powers in heavenly places is made known by the Church the manifold wisedom of God Eph. 3. 10. They are very inquisitive after all divine mysteries For of those things which Prophets foretold and Apostles preached it is thus said which things the Angels desire to look into 1 Pet. 1. 12. This restrictive phrase no not the Angels Mar. 13. 32. importeth the great measure of knowledge which Angels have For it
followeth Nor the Sonne Of that day and that hour knoweth no man no not the Angels which are in heaven neither the Sonne By the two last phrases it is implied that if any creatures knew that secret surely the Sonne and the Angels would know it Object It is an impeachment of their knowledge not to know all things Answ. It is no impeachment of a creatures knowledge not to know such things as belong not to him to know which are such as the Father hath put into his own power Act. 1. 7. and many things to come Isa. 41. 23. and the thoughts of mens hearts 1 King 8. 39. and any secret which belongs to the Lord Deut. 29. 29. Satan deluded our first Parents by suggesting to them a conceit of knowledge of more then was meet to be known The gift of knowledge which Angels have is the rather necessary because their main function is to be Gods Messengers to declare and execute his will which they cannot well do without knowledge thereof §. 88. Of the Prudence of Angels A Second property of Angels is Prudence This is usually joyned with knowledge For knowledge works Prudence and Prudence directeth knowledge An Apostle therefore thus coupleth them together Who is a wise man and indued with knowledge Jam. 3. 13. Wisedom presupposeth knowledge yea also it findeth out knowledge of witty inventions Prov. 8. 12. It maketh men finde out more and more knowledge and that of more then ordinary and vulgar things In regard of that excellent wisedom which Angels have Tyrus which was counted very wise is stiled a Cherub that is an Angel Ezek. 28. 3 4 16 17. The ancient Grecians stiled all sorts of Angels * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by reason of their wit and wisedom That Prudence which good Angels have is the more necessary because the evil Angels against whom good Angels have a charge to defend Saints are exceeding crafty and subtle The devil hath his wiles his manifold windings and turnings he is as crafty as a Fox There is need therefore of a prudent Hushai to bring to nought the plots of such a crafty Aehitophel §. 89. Of the Purity of Angels A Third property of Angels is Purity Their purity is a perfect purity without mixture of any impurity or sinne This is set out by that pure and white linnen wherewith they are said to be cloathed Rev. 15. 6. In this respect they are stiled Holy Angels Mar. 8. 38. Under this head is comprised their sincerity For In their mouth is found no guile they are without fault before the Throne of God Rev. 14. 5. Whatsoever those heavenly spirits make shew of they indeed intend and do it from the heart Hereunto may be added their integrity which is an universall subjection to every part of Gods will In all places they attend upon their Lord and alwaies behold his face Matth. 18. 10. to know what his will is that may do it They are therefore said Psal. 103. 20. To do his Commandments hearkening to his Word Hereby they shew that they are yet still ready further to do whatsoever he shall require These properties are necessary to make Angels fit to appear in the presence of the pure and holy God in heaven But there shall in no wise enter into heaven any thing that defileth Rev. 21. 17. God is of purer eyes then to behold evil he cannot look on iniquity Hab. 1. 13. Neither shall evil dwell with him Psa. 5. 4. §. 90. Of the Glory of Angels A Fourth property of Angels is Glory They are very glorious Such is the brightnesse of their glory as it is resembled to lightning Mat. 28. 3. Just men are said to shine as the Sun in the Kingdom of their Father Mat. 13 43. Much more Angels Children of men on earth cannot endure the brightness of an Angels presence when he appeareth in his glory When Balaam saw an Angel stand in the way before him he fell flat on his face and his Asse did what it could to shun the Angel Num. 22. 31. 33. The Keepers of Christs Sepulchre at the sight of an Angel did shake and become as dead men Mat. 28. 4. Not only wicked men have been dazled amazed and affrighted with the appearance of an Angel but also pious men men of great faith and courage The Shepherds that durst tarry all night with their sheep in the Field at the sight of an Angel were sore afraid Luk. 2. 9. Zechary a good Priest at the like sight was troubled and fear fell on him Luke 1. 12. Iohn the Divine was so amazed at the sight of an Angel as he fell at his feet to worship him Rev. 19. 10. 22. 8. yea Daniel a man greatly beloved at the sight of an Angel was afraid and fell upon his face Dan 8. 17. The glory therefore of Angels must needs be surpassing great Angels are the chiefest servants and most principall attendants on God Now Courtiers who are Kings speciall attendants as Gentlemen of his Bed-chamber and Privy-chamber use to be for the honour of their Soveraign most gorgeously attired In allusion to that ancient custome thus saith the Lord Behold they that wear soft clothing are in Kings houses Mat. 11. 8. Answerably it is requisite that Angels even for the glory of their Lord be of all creatures the most glorious §. 91. Of the Power of Angels A Fifth property of Angels is Power They are mighty in Power Hereupon there are attributed to them these and such like Titles Mighty 2 Thes. 1. 7. Strong Rev. 5. 2. And they are said to excell in strength Psa. 103. 20. They are resembled to Horses and Charets of fire 2 King 6. 17. Horses and charets are powerfull Horses and charets of fire are invincible Angels protected Elisha against an Army of enemies yea one Angel destroyed in one night 185000 Souldiers in their one Camp 2 King 17. 35. Do not these evidences demonstrate that Angels are mighty in power and that both to offend and defend It is necessary that they should be so because the Church and Children of God over whom the Angels have a charge have in this world against them not only mighty malicious fierce cruell children of men but Principalities Powers Rulers of the darknesse of this world spiritual wickedness in high places Eph. 6. 12. §. 92. Of the Speed of Angels A Sixth Property of Angels is Speed or quicknesse in motion By reason of their extraordinary speed they are said to have wings to fly Isa. 6. 2. In the time of Daniels making a prayer an Angel came from the highest heaven to him on earth For in the beginning of Daniels supplication the Angel was sent forth and while he was praying the Angel was come to him In which respect the Angel is said to fly swiftly Dan. 9. 21 23. They must needs be exceeding swift swifter then any corporall substances in these especiall respects 1. They cannot be hindred by any bodily impediments
No corporall substance can any whit stay their course or slacken their enterprise They can pass through and pass over all such things as would stop and hinder any bodies as Castles Cities Stone-wals Iron-gates Rivers of waters Seas Woods or any other like things 2. They have no corporall gravity nor any other like quality to slacken their motion 3. They need not such space of time to pass from place to place as bodies need Even on a sudden they can be in divers places which are Millions of miles asunder as the highest heaven and earth is 4. They have a greater propensity and forwardnesse to do any task enjoyned by their Lord then other creatures This is a great means of putting them on to do what they are enjoyned with all celerity On these grounds we may well think that the Sun in his course cannot be swifter then they nor the sight of the eye Nor the lightning from Heaven more quick then they It is necessary that Angels be so quick 1. Because the extreams of heaven and betwixt heaven and earth are far remote one from another and oft occasions are offered for Angels to go suddenly from one extream to another 2. Because many Saints in the world whose distress requires present succour are very far distant one from another 3. Because devils are very swift unto mischief And it is meet the good Angels be as quick to protect as evill ones to annoy §. 93. Of the Zeal of Angels A Seventh property of Angels is Zeal Their Zeal is most fervent In this respect they are called Seraphim Isa. 6. 2. 6. Saraph signifieth to burn Thence Seraphim such as burn with zeal Hereunto the holy Ghost alludeth in this phrase a Flame of fire For Zeal is a fervour It is attributed to fire to set out the burning heat of it And it is ordinarily used to set out the ardor or fervency of the affections Now because Angels are forward and fervent in accomplishing what they undertake Zeal may well be reckoned up among their properties Zeal puts life and heat into them and that in every thing that they do It makes earnest in whatsoever is good It makes them to use the word as it is oft used in a good sense impatient at every dishonour done to God and wrong to any of his Saints This Zeal is necessary for them by reason of the fiery furie and malicious madnesse of devils and their instruments in plotting and practising against God and his glory and against Saints and their good It is requisite that Angels being Messengers of God and Ministers for Saints be in maintaining the Cause of God and his Saints as zealous as devils and wicked ones are furious against that Cause §. 94. Of Angels Constancy THe eighth Property of Angels is Constancy They are unalterably constant in good Their Constancy hath respect both to their condition and also unto their disposition In regard of their Condition they are immortall everlasting and never decay In this respect as well as in other respects men and women after the resurrection when there shall be no more death or any alteration are said to be equall unto the Angels Luk. 20. 36. Their nature giveth proof hereof For Spirits are not subject to decay In regard of their disposition as it hath hitherto so it will for ever remain good and very forward thereunto They never yet yeelded to any evil nor ever waxed weary of any good nor ever repented them of doing the good which they had done They have hitherto constantly persisted and will for ever hereafter with like constancy persist in doing the will of their Lord and that without any interruption or intermission for a time or without revolt and apostacy for ever In regard of their constancy they are said to serve God day and night R v. 7. 15. And alwaies to behold his face Matth. 18. 10. Their unalterable Constancy is requisite because their Lord whom they serve is Iehovah that changeth not Mal. 3. 6. Even the Father of Lights with whom is no variablenesse neither shadow of turning Jam. 1. 17. Should the good Angels decay or fall away where should the immortal and immutable God have constant servants Man proved a rebell against his Lord So did many of the Angels which are turned into Devils By reason of their Fall God established the good Angels that stand and this is the true cause of their unalterable constancy §. 95. Of divine expressions of the Excellency of Angels THe excellency of Angels is further set out by sundry divine expressions whereby excellent things are illustrated by applying them to Angels as the tongue of Angels 1 Cor. 13. 1. Angels food Psa. 78. 25. thereby is meant the most excellent tongue and the most excellent food that can be as if Angels did speak with a tongue they would speak with such a tongue or if they did eat any food they would eat such food The excellency of God is set out by such like phrases as a Prince of God Gen. 23. 6. An host of God 1 Chron. 12. 22. A City of God Jon. 3. 3. A mountain of God Psa. 36. 6. Cedars of God Psa. 80. 10. By these phrases it is declared that the more excellent any thing is the more it appertaineth to God and the more any thing appertains to God the more excellent it is If Gods excellency be thus set forth surely the excellency of Angels must needs be very much amplified by the forementioned phrases §. 96. Of the functions of Angels in relation to God THe functions of Angels are comprised under the signification of this word Angels which signifieth Messengers and under that other word Ministers Their functions are many They may all be brought to three heads for they are such as are performed 1. To God their supreme Lord. 2. To the Sonne of God their Head 3. To Sonnes of men Christs members First The Functions which Angels perform to God are these 1. They attend Gods presence This they do for the honour of his Majesty and to set out his magnificence This their attendance is thus set out 1 King 22. 19. I saw the Lord sitting on his Throne and all the host of heaven standing by him on his right hand and on his left By the host of heaven Angels are meant 2. They follow the Lord whithersoever he goeth In this respect they are stiled the charets of God that is such as follow him for his service That Angels are thereby meant is evident by the Psalmists own expression of himself Psal. 68. 17. the charets of God are twenty thousand even thousands of Angels And the Lord is there said to be among them because they are ever about him whithersoever he goeth 3. They are Gods Messengers to be sent up and down on Gods errands Their usuall title Angel importeth as much And so much is expresly set down Ps. 104. 4. In this respect they are said to minister
be referred their restraining of things hurtfull by nature from doing hurt Dan. 6. 22. Obj. How may these extraordinary instances be ordinarily applied Answ. 1. Extraordinary instances do shew what Angels are able and ready to do at the pleasure of the Lord. 2. They shew what God will put them to as he seeth cause So as on these grounds we may expect the like if God see it good 3. These extraordinary instances are as pertinent to our purpose as that reason which the Apostle useth Heb. 13. 2. to presse the duty of hospitality namely their receiving of Angels unawares 4. These are visible and sensible demonstrations of their invisible and insensible care over us 5. The argument follows from the greater to the lesse For if Angels did such extraordinary matters for Saints much more may we expect ordinary matters Such an argument is pressed Iam. 5. 17. to quicken us up to pray §. 99. Of Angels Functions over mens souls in this life IN regard of mens souls in this life Angels are 1. As Prophets or Teachers to instruct them Dan. 8. 16 17. 9. 22. Luk. 1. 15 14 15 34 35. Act. 1. 11. 2. As Consolators to comfort them in their fears and perplexities Gen. 21. 17. Isa. 6. 6 7. 3. As Coadjutors to stand with them against Satan Iude v. 9. Zee 3. 1. 4. As fellow-members to rejoyce at the conversion of sinners Luk. 15. 10. 5. As Tutors to punish them for their offences that so they might be rowsed out of their sins and brought to repentance 2 Sam. 24. 16. §. 100. Of Angels Functions to Saints in the life to come IN regard of Saints after this life Angels are 1. As Watchers to attend the separation of body and soul and instantly to take their souls and carry them to heaven Luk. 16. 22. 2. As Keepers at the last day to gather all the Elect together Mat. 24. 31. 3. As Fanners or Fishers to separate the evil from the good Mat. 13. 49. 4. As Companions in heaven to joyn with Saints in praising God Rev. 7. 9 10 11. The fore-mentioned distinct Functions of Angels do leade us on further to consider the benefits which we reap by them §. 101. Of the benefits which Saints receive by the Ministry of Angels THe Benefits which we receive by the Ministry of Angels concern the good of our bodies or of our souls and that in this life and in the life to come They may all be reduced to these heads 1. An exceeding high honour to have such attendants For they are ministring spirits for us v. 14. It was counted the highest honour that could be done to him whom the King delighted to honour that one of his noble Princes should wait upon him But all the noble Princes of God attend on Saints Well weigh their forementioned properties § 87. and this honour will conspicuously appear to be the greater Surely this is an undoubted evidence that Saints are the Spouse of Christ Members of his body and adopted to be Gods children and heirs of his kingdom These are the true and proper grounds of this high honour Mortall Kings use so to honour their Spouses and Children Adam in his Innocency had not such honour 2. Protection from dangers For the Angel of the Lord encampeth round about them that fear him and delivereth them Psa. 34. 7. And God hath given them a charge to keep his Saints in all their waies c. Psa. 91. 11 12. There are many many dangers from which we are time after time protected by Angels though we do not visibly see it That which the Scripture revealeth we may as safely and ought as confidently believe as if visibly we saw it The benefit of this protection is the greater in that it is against spirituall enemies and spirituall assaults Eph. 6. 12. This is a great amplification of the benefit For good Angels are more in number then devils and stronger in power They are more prudent then devils are subtle They are more speedy in coming to our succour then devils are or can be in coming to annoy us They are more fervent and zealous for our good then devils are or can be fierce and malicious to our hurt They do more carefully and constantly watch for our safety then devils do or can do for our destruction though like roaring Lions they walk about seeking whom they may devour In regard of these Angelical Protectors we may say as Elisha did 2 King 6. 16. They that be with us are more then they that are against us yea though all the wicked of the world and all the fiends of hell be against us 3. Supply of all our wants They can do it They are willing and ready to doe it yea they do indeed actually do it though we do not sensibly discern it Abrahams servant saw not the Angell which went before him and prospered his journey yet an Angel did so Gen. 24. 7. Angels invisibly do many good offices for us As devils do oft work in us doubting and despair so the good Angels do oft put life and spirit into us whereby we are comforted and established An Angel strengthned Christ in the extremity of his agony Luk. 22. 43. The like they do to the members of Christ They are sent forth to minister for them ver 4. Surely their Ministry extendeth to such things as are needful for Saints and useful unto them §. 102. Of the resolution of the seventh verse Verse 7. And of the Angels he saith Who maketh his Angels Spirits and his Ministers a flame of fire IN this verse is laid down the second Argument whereby the Apostle proveth Angels to be inferiour to Christ and thereupon Christ to be more excellent then Angels The Argument may be thus framed They who are made Spirits and Ministers are inferiour to him that made him so But Angels are made Spirits and Ministers by Christ. Therefore Angels are inferiour to Christ. That Angels are so made is in expresse terms set down That Christ made them so is implied in this phrase Who maketh For it hath reference to the last clause of the second verse The summe of this verse is a description of Angels Two Points are observable therein 1. The connexion of this verse with the former in this phrase And of the Angels he saith 2. The description it self This consists of two parts The first sets down the nature of Angels Spirits The second their Office Ministers Both those are amplified 1. By their principall efficient the Sonne of God Who made them 2. By their quality in this Metaphor a flame of fire §. 103. Of the Observations arising out of the seventh Verse I. GOD hath made known what is to be known of Angels This he hath made known in his Word For thereunto the Apostle referres us in this phrase And of the Angels he saith Even he that made known in his Word what is to be known of his Sonne
made in the beginning then first began to be they were not before therefore not eternall But the Creator then being and making the world was before the beginning and had no beginning therefore eternall Here then is manifested the difference betwixt the Creator and creatures in reference to the beginning The Creator then was even as he was before He did not then begin to be but manifested himself to be what he was before But creatures then began to be what they were not before As the former reference of this phrase in the beginning to the Sonne refutes Samosatenus Macedonius Arius and other hereticks that denied the eternity of the Sonne of God so the latter reference thereof to creatures refutes Aristotle and other Philosophers who held the world to be eternall which is a point not only improbable but also impossible for then should there be no creatures A creature cannot be but created If no creature then all a Creator even one and the same with God himself Eternity and unity are convertible terms There can be but one Eternall as there is but one Almighty one Infinite yet from that position of the worlds eternity there would be more then one infinite For there must be an infinite number of souls of men and other things if the world were eternall in Adams time and all that have been since added to the world would make up more then infinite That grosse errour of the worlds eternity is so expresse against the light of nature as by many solid Arguments drawn from naturall principles other Heathen Philosophers have refuted it There were other Heretiques who had this conceit that the matter of the Elements of which the world was made was not made of God but was coeternal with God This conceit of the Eternity of prima materia the first matter out of which they say all things were at first created is as much against the light of Gods Word and the light of nature and as derogatory to the eternity of God as the former of the worlds Eternity Eternity is one of Gods incommunicable properties Whatsoever is made eternall beside God is made equall to God yea a very God §. 130. Of the extent of Heaven and Earth IN setting down the Creation two words are used which comprise in them all things that were made namely Heaven and Earth and that by two tropes one is a Metonymy whereby the continent is put for all things contained therein The other is a Synecdoche whereby a part is put for the whole The earth is the middle center of the whole world and the heaven is the uttermost circumference that compasseth all about so as all between them are comprised under them In this large sense these two words are oft used as Gen. 1. 1. 2 Kin. 19. 15. 2 Chro. 2. 12. Psa. 121. 2. Ier. 32. 17. Under this word earth the Sea and all waters below are comprised For the earth and sea make but one globe Gen. 1. 9 10. They were divided at first and so continue for the better use of man and of other creatures living on earth Thus not only all things that move upon the earth or grow out of the earth or are within the earth but also whatsoever is in the Sea or swims thereupon is to be understood under this word Earth There is mention made in Scripture of three heavens 1. The Air wherein birds and Fowls do fly wherein are the clouds also so as all the space betwixt the Earth and the Moon is called the first heaven 2. The Firmament wherein are all sorts which are called the host of Heaven Deut. 4. 19. is the second heaven 3. That invisible place where are the Angels and glorified Saints and the humane nature of Christ and where God doth most manifest his glory is the third heaven 2 Cor. 12. 2. Beyond this is nothing at all In regard of this distinction of heaven the purall number heavens is used Thus we see how these two words earth heavens may be put for all creatures As for the order of the words in setting Earth before Heaven the holy Ghost is not over-strict or curious in his method Though for the most part the heaven for excellency sake be set before the earth yet many times as here Earth is put before Heaven Iudg. 5. 4. Psa. 68. 8 Isa. 45. 12. Ier. 51. 15. Some probable Reasons may be given of putting Earth before Heaven as 1. The Earth was made before the visible Heavens Gen. 1. 10 14. 2. The Earth is set down as a Foundation of the world And foundations use to be first mentioned 1 King 6. 37 38. Ezra 3. 11. Zec. 4. 9. 3. The Earth is the Center of the world The Heavens the circumferences thereabout He beginneth therefore with the Center and proceeds to the circumferences 4. The Earth is mans habitation Act. 17. 26. From thence he beholdeth the Heavens Speaking therefore to men he first sets out the place of their habitation §. 131. Of the Earth being a Foundation THE Creation of the Earth is thus set out Thou hast laid the foundation thereof This is the Interpretation of one Greek word A Foundation from whence the Verb is derived signifieth that which is put under other things to support and bear them up It useth therefore to be sound solid strong and laid on firm and sure ground Luk. 6. 48. It is most frequently put for the foundation of an house which beareth up all the rest of the building 1 Cor. 3. 10 11 12. A foundation remaineth firm stable unmoveable The word here used is also translated thus grounded Eph. 3. 17. and setled 1 Pet. 5. 10. It is there joyned with two other words which signifie a fast fixing of a thing stablish strengthen and settle This phrase laid the foundation applied to the earth implieth two things 1. That the earth is the lowest part of the world It being the Center whatsoever is about it is over it Hereupon this word beareth is oft attributed to the earth as Deut. 4. 39. Iosh. 2. 11. 1 King 8. 23. Isa. 51. 6. Ier. 31. 37. Act. 2. 19. 2. That the earth is immoveable This inference is thus made upon this very phrase Who laid the foundations of the earth that it should not be removed Psal. 104. 5. In these and other like respects is this metaphor foundation oft attributed to the earth as Iob 38. 4. Psa. 82. 5. And the earth is said to be established and thereupon to abide Psal. 119. 90. 78. 69. By the stability of the earth sundry benefits accrew to the Inhabitants thereof 1. The constancy of the motions of the Heavens and of the host thereof is better observed and the admirable effects arising from thence are the better discerned 2. The stability of the earth is very usefull to Plants Beasts and Men that abide thereon The damages and mischiefs that fall out upon earthquakes give further
and which is daily digged and ploughed up may have some of the strength thereof exhausted yet in the main body and innermost part of it it still remaineth the same and so shall do to the end of the world See § 139. Yet in that aâ—… length they shall be changed they may be said to perish In this sense it is said that heaven and earth shall passe away Mar. 13. 31. Thus one way or other all creatures perish Livelesse and senselesse creatures in the earth and water vegetable plants fish Fowls Beasts and other creatures that have sense together with the bodies of men perish by little and little The heavens with their hosts and the substance of the earth shall on a sudden be changed Devils are in their quality altered from that they were at first made So also souls of men Gods Angels are in their nature alterable There is a possibility for the third which is the invisible and highest heaven to be destroyed if it seemed good to the supreme Soveraign so to deal with it In these respects all creatures may be said to perish §. 138. Of the manner of setting out Christs Immutability BOth the Psalmist and the Apostle turn from the creatures to the Creator the Lord Christ and by continuing the Apostrophe whereof See § 106. 127. direct their speech to him saying Thou remainest This they do by way of opposition as this particle BUT sheweth intimating thereby that Christ in that which is here truly spoken of him excelleth all creatures See § 141. This is further manifest by the expresse mention of the Pronoun THOU The Verb whereby the constancy and immutability of Christ is set down in Hebrew signifieth an unmoveable standing or abiding It is applied to Idols fast fixed so as they cannot be removed Isa. 46. 7. to a Mountain Psa. 30. 7. and to the word and counsell of God Psa. 33. 9 11. fitly therefore is it here used to set out Christs stability The Greek word is a compound word and the composition addes much emphasis The simple Verb implieth a steady standing or abiding but the compound a permanent or unalterable remaining to be so or so They who observed a constant abiding of creatures in that frame wherein at first God made them thus expresse it They continue or remain as they were 2 Pet. 3. 4. Though the Hebrew and Greek words in their signification do fitly answer each other yet there is some difference in their tenses The Hebrew is of the future tense shalt remain The Greek is of the present tense or remaineth But this difference may easily be reconciled For 1. It is usuall with the Hebrews to change Tenses especially the perfect present and future tenses as Exod. 15. 1. Then sang Moses Hebrew Moses shall sing So Isa. 3. 16. 2. The difference betwixt the present and future Tenses of the fifth Conjugation in Greek is only in the accent so as the accent being altered the Greek may be of the same tense that the Hebrew is 3. Either Tense makes to the Point in hund The present tense Thou remainest implieth a continuance in that which Christ was before The future Thou shalt remain implieth also as much Either of them being taken as in this testimony they are in opposition to things that perish do demostrate an unchangeable constancy in Christ. Hereof See more § 112. §. 139. Of Creatures waxing old TO make that Point of the mutability of creatures more clear two resemblances are used One taken from the waxing old of a garment the other from the folding up of a vesture This particle ALL is added to shew the extent of that relative THEY in the beginning of this verse Of this extent See § 136. The resemblance of waxing old is taken from such things as by continuance do use to waste The Hebrew is attributed to an old person Gen. 18. 12. To bones Psa. 32. 3. to flesh and skin wasted Lam. 3. 4. To mans form or beauty Psa. 49. 14. To garments shoes sacks and bottles Iosh. 9. 4 5 13. To a vintage Isa. 32. 10. The Greek word is applied to money-bagges Luk. 12. 33. and to the Covenant vailed over with Legall rites Heb. 8. 13. A Noun coming from the same root is attributed to garments and bottles Mat. 9. 16 17. and to leaven 1 Cor. 5. 8. All the fore-mentioned Instances by experience are known to consume by degrees So do all things here below As for the Heavens they may be said to wax old as doth a garment in that they are appointed to an end to an end I say of what they are now 2 Pet. 3. 10. The longer therefore they have continued the nearer they approach to that end as a garment the longer it is worn the nearer it is to its end The comparison betwixt heavens and garments is to be taken not simply of the manner of their coming to an end by decaying and wasting more and more but indefinitely in regard of the end it self namely that they shall have an end The other comparison ver 12. is added to give further light to the point in hand It is joyned with a copulative AND And as a vesture c. These two words garment vesture in generall intend one and the same thing The former garment both in Hebrew and Greek signifieth any thing that one useth to put upon his body So doth also the latter vesture It is put for a covering over a womans head 1 Cor. 11. 15. In reference to this latter it is said Thou shalt fold them up The Greek word here used is not elsewhere in the New Testament 1. Some take it for such a folding up of a large broad vesture as bringeth it into a very small compasse and maketh it appear very little in comparison of that which it seemed to be before So the heavens which are now spread over the whole world shall be brought to little or nothing It is said that The Heavens shull be rolled together as a Scrole Isa. 34. 4. A Scrole was a fair piece of paper or parchment or rather many pieces stitched and pasted one to another wherein such things as use now to be printed were written and then rolled up as Inventories of wils are and being rolled up they were compacted in a small volume and nothing therein written could be discerned Mention is made of such scroles or rolls Ezra 6. 1 2. Isa. 8. 1. Ier. 36. 2. Ezek. 2. 9. 2. Others take the word for turning a thing as when a garment is some while worn on the one side the other side is turned To this they apply these words We look for new Heavens and a new earth 2 Pet. 3. 13. New not in the substance but in the quality thereof more glorious then before Thus this phrase of rolling up or turning the heavens doth not intend an utter abolition but a clear
things as signifie and declare some memorable matter which otherwise could not be so well discerned nor would be believed We would see a signe from thee say the Pharisees to Christ Matth. 12. 38. And they desired him that he would shew them a sign Matth. 16. 1. These two words See Shew imply that a sign is of some externall visible thing that may be shewed and seen And extraordinary it must be because it useth to be for confirmation of some secret and Divine matter Thus the Pharisees would have a sign from heaven Matth. 16. 1. which must needs be extraordinary Thereupon signes and wonders are oft joyned together as Iohn 4. 48. Acts 2. 43. 4. 30. 7. 36. Our last Translators do oft translate this Greek word which properly signifieth signes they translate it miracles as Luke 23. 8. Iohn 2. 11. 3. 2. 2. The Greek word translated wonders is used by all sorts of Authours for some strange thing that may seem to foretell some other thing to come I will shew wonders in heaven saith the Lord Acts 2. 19. Those strange things which by the Ministry of Moses were done in Egypt in the red Sea and in the Wilderness are set out under this word wonders Acts 7. 36. Our English doth fitly translate the Greek word wonders by reason of the effect they cause wonder and by reason of the strangeness of them they are wonderfull Matth. 15. 31. Mark 6. 51. Acts 3. 10. Our English word miracle according to the notation of the Latin word whence it is taken signifieth a matter of wonder 3. The Greek word here translated miracles properly signifieth powers It is derived from a Verb that signifieth to be able This word in the singular number is put for a mans ability Matth. 25. 15. for his strength 2 Cor. 1. 8. And also for strength in the Sonne Rev. 1. 16. And in sinne 1 Cor. 15. 56. It is also put for virtue in one Mark 5. 30. And for the power of man 1 Cor. 4. 19. of a Prophet Luke 1. 17. of the spirit Eph. 3. 16. of Christ 2 Cor. 12. 9. and of God Matth. 22. 29. In the plurall number it is put for Angels Rom. 8. 38. 1 Pet. 3. 22. which excell in strength Psal. 103. 20. And for the firm and stable things in heaven Matth. 24. 29. And for extraordinary works Hereupon they are stiled in our English Mighty deeds 2 Cor. 12. 12. Mighty works Matth. 11. 20 21 23. Wonderfull works Matth. 7. 21. and frequently as here in this Text Miracles Acts 2. 22. 19. 11. 1 Cor. 12. 10 28 29. For miracles as hath been shewed § 28. cannot be wrought but by an extraordinary power even the power of God himself Fitly therefore is this word powers used to set out miracles and fitly is it here and in other places translated miracles §. 32. Of the distinction betwixt Signes Wonders Miracles SOme distinguish these three words into three sorts of miracles each exceeding others in their greatness or degrees as 1. Signes the least kinde of miracles as â—…ealing diseases 2. Wonders a greater kinde as opening the eyes of the blinde ears of the deaf giving speech to the dumb and other like which cause wonder 3. Powers or miracles the greatest kinde of them as giving sight to the born blinde raising the dead even one four daies dead and dispossessing the devil This distinction is too curious For every true miracle requires a Divine and Almighty power and to the Lord it is as easie to give sight to him that was born blinde as to restore it to him that had it before There is no restraint to the Lord to save by many or by few 1 Sam. 14. 6. Besides the Penmen of the New Testament do promisâ—…uously use these words for the same things Sometime all sorts of miracles are comprised under signes Iohn 20. 30. Sometimes under Powers and translated mighty works Matth. 11. 20. Sometimes under signes and wonders as Acts 2. 43. And sometimes under all the three words that are here mentioned as Acts 2. 22. 2 Cor. 12. 12. I suppose that all these three words may have reference to the same mighty works This variety of words setteth out the divers properties of the same things Signes shew that they must be external and visible that they may the better signifie and manifest some other thing not so visible Wonders shew that by reason of the strangenesse of them being above or against the course of nature they cause wonder Powers here translated miracles shew that they are done by an extraordinary and Almighty power â—… Thus the same extraordinary things were in the Old Testament set out by divers words as Dreams Visions Revelations Dreams because men in their sleep dream of them Visions because some visible objects were represented to them Revelations because God thereby revealed some unknown matter to come Thus God that revealeth secrets made known to Nebucadnezar what should be in the latter daies in a dream by visions Dan. 2. 22. Thus are divers names given to Angels which do set out distinct properties in the same Angels rather then several persons as hath been shewed Chap. 1. § 85. §. 33. Of a Miracle A Miracle according to the notation of the Latine word from whence this English word is taken signifieth such a thing as causeth wonder or is in it self wonderfull In the common use of it it signifieth a wonder in the highest degree which ariseth from something that is supernaturall From the forementioned three words and the end of setting them down here this description of a miracle may be raised A miracle is a visible wonderfull work done by the Almighty power of God above or against the course of nature to confirm some Divine truth 1. A miracle is a work or a true act not a meer shew or appearance of that which is not Herein it differs from such an appearance as was represented to Saul 1 Sam. 28. 12. And from all jugling delusions Such as the Sorcerers of Egypt used Exod. 7. 11 12. 8. 7. 2. It is a visible work such an one as men may see and thereupon be moved therewith as the Israelites were 1 King 18. 39. The pretence of transubstantiation wherein no visible alteration of the creature is to be seen is against the nature of a miracle which is a sign 3. It is above the course of nature or against it Herein lieth the very form of a miracle whereby it is distinguished from other wonders which may be extraordinary though not simply supernaturall such as the second beast did Rev. 13. 13. 4. It is done by the Almighty power of God No man no Angel whether good or evil can alter the course which the Creator hath set to his creature That power God hath reserved to himself Pretended miracles wrought by the power of the devil are but pretended 5. The proper end of a true miracle is to confirm a Divine truth
did not visibly see all things under Christ they deny it so to be 5. ALL THINGS This is to be taken in the largest extent no creature exempted as was before shewed § 66. 6. PUT UNDER This is to be taken of the lowest degree of subjection even under ones feet as hath been before shewed § 67. 7. HIM This relative hath an indefinite reference to him that was stiled Man ver 6. even as if he had said to any man No naturall man out of Christ was ever so advanced As for beleevers who are true members of Christ though in Christ as they are united to him they have a right to all things All things are theirs 1 Cor. 3. 21 22 23. Yet now we see not all things put under any of them It doth not yet appear what we shall be 1 John 3. 2. We here as heirs are under tutors This world is a place of probation It becomes us to wait for the glory that is to come Thus the Apostle hath laid down the Objection to the full as if somewhat more largely he had thus expressed it It hath not in this time of life nor will be while this world continueth visibly seen that all things without any exception have been put in subjection to any one man The Apostle denieth not the truth of any thing in this Objection in regard of the matter thereof but granteth every clause therein Only he denieth the consequence inferred thereupon which is this That therefore all things are not put under Jesus The falshood of this inference is manifested in the next verse It was not without cause that the Apostle here produced this Objection For an Objection against a truth gives an occasion to him that loveth and desireth to maintain that truth to Answer it and a pertinent and a proper Answer doth more clear and prove the truth so as truth many times receives advantage from Objections made against it It is therefore usuall with the Penmen of Sacred Scripture to propound and answer objections Ezek. 12. 22 c. 18. 2 c. Rom. 6. 1 c. 2 Pet. 3. 4 c. §. 69. Of Christs dominion farre exceeding all others THe foresaid Objection being in the matter and substance of it true doth much amplifie the Dominion of Christ. For thereby it plainly appeareth that Christs Dominion is such an one as never any had the like Experience giveth proof to the truth hereof Solomon reigned over all Kingdoms from the river Euphrates unto the border of Egypt 1 King 4. 21. and Ahashuerus from India even to Ethiopia over 127 Provinces Esther 1. 1. But Christs Dominion hath no limits nor bounds Nebuchadnezzar was a King of Kings his dominion was to the end of the earth Dan. 2. 37. 4. 22. The Lord gave to Cyrus all the Kingdoms of the earth Ezra 1. 1. All the world was taxed by Cesar Augustus Luke 1. 1. But these phrases The end of the earth All Kingdoms of the earth All the world are Synecdochically used the whole being put for a part Besides no part of their Dominions reached unto heaven as Christs doth That which is said of Nebuchadnezzars greatness reaching untâ—… heaven Dan. 4. 22. is hyperbolicall §. 70. Of the Popes usurped power over Earth Purgatory Hell and Heaven WE may here take notice of the intollerable arrogancy of the Pope of Rome who challengeth an universall jurisdiction in Earth Purgatory Hell and Heaven 1. On Earth he takes upon him to be not only a Monarch over the Catholique Church throughout the whole world but also to have power over all Kingdoms to set up and put down Kings The Pope gave the West-Indians to the Spaniards Not only those flatterers and deifiers of the Pope who lived before the Jesuites who as cunning refiners undertook to allay the gross and palpable blasphemies of former Papists the substance whereof they themselves maintained but also Bellarmine himself one of the most subtile refiners avoucheth that the Pope haâ—… power to change Kingdoms and to take them from one and confer them upon another as the chiefest spiritual Prince 2. Concerning Purgatory it is said that The Pope if he would might empty â—… Purgatory 3. Concerning hell it is said that Though the Pope should thrust an innumerable company of souls into hell none may judge him for it 4. Concerning Heaven they comprize a Supream power of putting into oâ—… casting out of heaven under the Keyes which Papists say Christ gave to Peâ—… alone and in Peter to his successor the Pope Thereupon the Pope takes upon him to canonize and make glorious Saints in heaven whom he pleaseth The eighth Psalm out of which the foresaid testimony is taken is by sundry Papists applied to the Pope and also the first verse of the 24th Psalm Doth noâ—… he who assumeth to himself these and other things higher then these exalt himself above all that is called God and therein shew himself to be plain Antichrist 2 Thess. 2. 4. §. 71. Of the Resolution and Observations of part of the eight verse 8. For in that he put all in subjection under him he left nothing that is not put under him But now we see not yet all things put under him IN this Text is laid down the difference betwixt Christs Dominion and others Hereof are two parts 1. The extent of Christs Dominion 2. The restraint of others Dominion The former is set out by an explanation of that Divine testimony which he hâ—… produced Here then we may observe 1. A citation of the Text it self 2. The explanation thereof In the citation there is observable 1. The manner of quoting it thus For in that 2. The Matter Wherein four distinct points are to be noted 1. The Agent HE put 2. The Patients All. 3. The low degree In subjection under 4. The Person under whom they were put HIM that is Christ. The explanation is in these words He leâ—…t nothing that is not put under him This shewes the full extent â—…f All. 2. The restraint of others dominion is here set down by way of objection yet so as the matter contained therein is not denied Hereof See § â—…8 In this Objection observe 1. The substance 2. The circumstance thereof The substance is 1. Generally intimated in this adversitive Conjunction Buâ—… 2. It is particularly expressed Now we see nâ—…t c. In that expression is set down 1. The main point objected All things not put under him 2. The proof thereof We see not The circumstance concerns the time in two english words Now Yet The Observations hence arising are these I. There is a great difference betwixt Christs dominion and others This ariseth from the generall scope of this Text. See § 69. II. Points questioned must be plainly propounded This ariseth from the inference of this explanation upon the former testimony implied in this causall particle For See § 66. III. It is God
all that Christ indured either in body or soul. To demonstrate the truth hereof the Apostle with an emphasis thus expresseth the kinde of his death even the death of the Crosse Phil. 2. 8. which was a cursed death Gal. 3. 13. This will yet more evidently appear if to Christs external sufferings be added the sufferings of his soul. A Prophet saith that his soul was made an offering for sinne Isa. 53. 10. This was manifested by his inward agony concerning which he himself thus saith My soul is exceeding sorrowfull unto death with strong crying and tears he thus prayeth O my Father if it be possible let this cup pass yea again and the third time he fell on his face and praied in the same manner Such was his agony as his sweat was as it were great drops of blood falling to the ground So great was his agony as an Angell is said to appear unto him from heaven strengthening him When he was upon the Cross he cried with a loud voice saying My God my God why hast thou forsaken me Do not these effects further prove that the Apostle had cause to adde Suffering to Christs death and to stile it Suffering of death All this was to keep us from suffering what by our sinnes we had deserved For Christ hath redeemed us from the curse of the Law being made a curse for us Gal. 3. 13. Who is able to comprehend the breadth and length and depth and height of Christs love to us which passeth knowledge Ephes. 3. 18 19. What now should not we do and indure for Christs sake thereby to testifie our love to him §. 77. Of this reading Without God THe proper end of Christs suffering is thus expressed that he by the grace of 〈◊〉 should taste death for every man This conjunction THAT is a note of the finall cause as Matth. 5. 16. Whâ—… in special that end was is shewed in this phrase for every man Hereof See § 83. The chief procuring cause is here said to be The grace of God It appears that some of the Ancients read this clause otherwise then now we reade it though it be confirmed by a constant consent of all Greek copies as we now have it That other reading is thus That WITHOUT God he might taste death The Greek words translated Grace in the Nominative case and without are somewhat like they differ but in one letter Thence might the mistake arise For some have here taken grace in the Nominative case for Christ who died as if he had said That the grace of God might taste death for every man He called him grace 〈◊〉 tasted death for the salvation of all saith one and the Sonne is called the grace of God the Father saith another But the word used by the Apostle is of the Dative case so as hereby the likenesse of the Greek words is taken away and the mistake appears to be the greater The sense wherein the Fathers used this phrase without God was this that though Christ consisted of two Natures Divine and Humane yet he suffered only in his Humane nature his Deity did not suffer But Nestorius a notorious Heretick and his followers inferred from those words without God that Christs Humane nature was a distinct person of it self and so suffered without God not united to God For they held that God and man in Christ were two distinct Persons Thus we see what advantage is given to Hereticks by altering the words of Scripture §. 78. Of Gods grace the cause of Christs death TO come to the true reading of this text which is this by the grace of God Grace is here put for the free favour of God Thus it is oft taken in the holy Scriptures All blessings tending to salvation yea and salvation it self are ascribed thereunto as Election Rom. 11. 5. Redemption Eph. 1. 7. Vocation 2 Tim. 1. 9. Justification Rom. 3. 24. Salvation Eph. 2. 8. It was therefore of Gods grace that Christ was given to man and that he did what he did and endured what he endured for man Iohn 3. 16. Ephes. 2. 4 7. There is nothing out of God to move him to do any thing He worketh all things after the counsell of his own will Eph. 1. 1. See more hereof § 37. and Chap. 4. v. 16. § 97. As for man there can be nothing in him to procure so great a matter as is here spoken of at Gods hand By this it is manifest that Gods free grace and the satisfaction that Christ hath made for our sinnes may stand together Christs satisfaction is so farre from being opposite to the freeness of Gods grace as it is the clearest and greatest evidence that ever was or can be given thereof More grace is manifested in Gods not sparing his Sonne but giving him to death for us then if by his supream authority and absolute prerogative he had forgiven our sinnes and saved our souls We that partake of the benefit of Christs death nor do nor can make any satisfaction at all For God to impute anothers satisfaction to us and to accept it for us is meer grace and that the rather because he that is true God even the proper Son of God made that satisfaction Thus we see how in working out our redemption Divine grace and justice meet together and sweetly kiss each other Iustice in reference to the Sonne of God who hath satisfied Gods justice to the full Grace in reference to us who neither have made nor can make any satisfaction at all Learn hereby to ascribe what thou hast or hopest for to grace and wholly rely thereupon It is the surest ground of comfort and safest rock of confidence that poor sinners can have Paul ascribes all in all to it 1 Cor. 15. 10. 1 Tim. 1. 14. He taketh all occasions of setting it forth yet never satisfieth himself therein He stileth it abundance of grace Rom. 5. 17. Exceeding abundant grace 1 Tim. 1. 14. Riches of grace Eph. 1. 7. Exceeding riches of grace Eph. 2. 7. Let us be like minded Let us acknowledge the grace of God to us and ascribe all the good we have thereunto Let us so deeply meditate thereon as we may be ravished therewith Let us so apply it to our selves as we may render all the praise of what we have or are able to do to this grace of God Had it not been by the grace and good pleasure of God no violence or force of man or devils could have brought Christ to die Did he not with a word of his mouth drive back those that came to apprehend him Ioh. 18. 6. He could have had more then twelve legions of Angels to defend him Matth. 26. 53. He was delivered by the determinate counsel of God Acts 2. 23. And this God did upon his free grace and good will towards man This moved Christ to lay down his life Joh. 10. 18. and to give himself
Treatise entituled A plaister for the plate on Nuâ—… 16. â—…6 § 34 35. The privileages which God hath given to men more then to Angels aggravâ—… their â—…ge who adore Angels Therein they dishonour God in giving creature that honour which is due only to the Creator and they do too 〈◊〉 〈◊〉 〈◊〉 in dejecting themselves below those above whom God hathâ—… vanced them A good Angel would not accept of such adoration Revel 19. 〈◊〉 2â—… 8 9. The foresaid priviledge doth further aggravate mans backwardnesse about 〈◊〉 things that make to the honour of God God having honoured men above Angâ—… equity and gratitude require that men should endeavour to honour God more 〈◊〉 the Angel 〈◊〉 but they fail so much herein as they come very short of other 〈◊〉 tures in glorifying God Behold the heavens they declare the glory of 〈◊〉 Psal. 19. 1. The whole host of heaven constantly keepeth that course wherein 〈◊〉 at first set them Those starres that are called wandring wander according their appointed course and are constant therein Look down upon the earth 〈◊〉 you shall finde all manner of trees and plants bringing forth their fruit in their 〈◊〉 son according to the first appointment Gen. 1. 12. Yet men exceedingly fail those courses which God hath appointed unto them We may justly take up 〈◊〉 Prophets complaint in this respect and say Hear O heavens and give ear O 〈◊〉 c. Isa. 1. 2 c. Let the consideration of Gods respect to man above Aâ—… quicken us up to out-strip if it were possible the very Angels in glorifying 〈◊〉 At least let our endeavour be to come as near them therein as possibly we 〈◊〉 This is a point intended in the third petition where Christ directeth us to pray 〈◊〉 Gods will be done on earth as it is in heaven Matth. 6. 10. Consider therefore what is said of Angels They excell in strength they 〈◊〉 Commandments hearkening unto the voice of his Word Psal. 103. 20. They 〈◊〉 unto God Dan. 7. 10. They do alwaies behold the face of God Matth. 18. 10. 〈◊〉 to know his will what they should do They suddenly upon all occasions assemble in multitudes to praise God Luke 2 13 14. There is joy in the presence of the Angels of God over a sinner that repenteth Luke 15. 10. In these and other like duties that concern us we ought to be followers of them §. 160. Of Christs eternal Deity THis word He took on him as it setteth out the humane nature of Christ so it giveth a hint of his divine nature For it presupposeth that Christ was before he took on him the Seed of Abraham Joh 8. 58. He that taketh any thing on him must needs be before he do so Is it possible for him that is not to take any thing on him Now Christ in regard of his humane nature was not before he assumed that nature Therefore that former being must needs be in regard of his divine nature In that respect he ever was even the eternal God Being God he took on him an humane nature So much was before implied under this word took part He also took part of the same v. 14. § 139. §. 161. Of Christ taking on him Seed THat which Christ took on him is here said to be Seed Seed in relation unto man is by a Metonymy put for children For seed is the matter out of which children arise Thus is this word used Luke 1. 55. Ioh. 8. 33. Act. 7. 5 6. Rom 4. 16 18. The Apostle doth here purposely use this word Seed to shew 1. That Christ came out of the loins of man as Iacobs children and their children are said to come out of his loins Gen. 46. 26. Exod. 1. 5. And all the Jews are said to come out of the loine of Abraham Heb. 7. 5. And Solomon is said to come out of the loins of David 1 King 8. 19. In a mans loins his seed is and it is a part of his substance Thus it sheweth that Christs humane nature was of the very substance of man 2. That Christ was the very same that was promised to be the Redeemer of man For of old he was foretold under this word Seed as The Seed of the woman Gen. 3. 15. The Seed of Abraham Gen. 12. 18. The Seed of Isaac Rom. 9. 7. Heb. 11. 18. The Seed of David 2 Sam. 7. 1â—… 22 51. §. 162. Of Christs taking on him the Seed of Abraham CHrist was indeed the Seed of the first woman Gen. 3. 15. which was the mother of all mankinde His Genealogy therefore reacheth even unto Adam Luke 3. 38. For Christ assumed the common nature of man and not of any particular person Yet here the Apostle ascendeth no higher then to Abraham who was the twentieth generation from Adam not excluding all who lived before Abraham but restraining the benefit to such as are of the faith of Abraham and in that respect children of Abraham Gal. 3. 7 9. When almost all the world was addicted to Idolatry it pleased God to call Abraham out of his own native Countrey and to enter into Covenant with him and his Seed to be their God and to take them for his people Gen. 17. 17. Exo. 19. 3 6. Therein he made Abraham a kinde of head and stock of his Church and that not only of such as should descend from him after the flesh but also of all that should beleeve Rom. 4. 11. In reference hereunto is Christ said to take on him the Seed of Abraham Fitly in this case doth the Apostle make mention of Abraham 1. Because the promise of the Messiah to come of his seed was oft made to Abraham as Gen. 12. 3. 13. 15 16. 15. 5 6. 17. 7 17. 18. 18. 21. 12 22. 18. So as the saith of Beleevers was the more setled in this that Christ took on him the seed of Abraham 2. Because Christ assumed mans nature in speciall for the sake of Abrahams seed which properly are they who were chosen of God to eternal life To this purpose tendeth that distinction which the Apostle maketh between the children of the 〈◊〉 and children of promise Rom. 9. 7 8. Thus if we be Christs then are we Abrahams Seed and heirs according to the promise Gal. 3. 29. To this very purpose is it that the Evangelist Mâ—…hew begins 〈◊〉 genealogy of Christ with Abraham Mat. 1. 2. No Reason can be fetcht from Abraham as a man a Son of Adam why Gâ—… should preferre him before any other sonne of Adam We must rest in that whâ—… Christ affirmeth in another case Even so Father for so it seemeth good in thy 〈◊〉 Matth. 11. 25 26. This the Apostle largely proves Rom. 9. 15. c. As it was in the case betwixt men and Angels § 159. so is it in this case betweâ—… men and men If that respect which God manifested to man more then to Angels affordâ—…
created man in his own Image Gen. 1. 27. This Image of God the Apostle expoundeth to be holinesse Eph. 4. 24. It is the greatest excellency that can be conferred on a creature to be after the Image of his Creator that is like unto him 2. Nothing so fits us for glory as holinesse Not Riches For they profit not in the day of wrath Prov. 11. 4. The rich man when he died went to hell Luke 16. 23. Not Dignity nor Power For the Kings of the earth and the great men and the chief Captains desired to be hid from the wrath of the Lamb Rev. 6. 15 16. Not worldly Policy Ahitophel was so eminent in policy as his counsell was as if a man had inquired at the Oracle of God 2 Sam. 16. 23. Yet he hanged himself 2 Sam. 17. 23. Not immunity from death for many wicked men shall be living at the moment of Christs coming to judgement and thereupon shall not die 1 Cor. 15. 51. Not the resurrection of the body For there is a resurrection of damnation Iohn 5. 29. Not immortality For the devils are immortall Not any thing at all without holinesse Without which no man shall see the Lord Heb. 12. 14. 3. Nothing makes such a difference betwixt persons as holinesse and unholinesse Herein lay the difference betwixt man in his intire estate and corrupt estate Adam before his fall and after his fall had the same soul and body in substance and the same faculties of one and parts of the other But his holinesse in soul and body was lost that made the difference This makes the difference betwixt the regenerate and unregenerate Holinesse is it which makes the greatest difference betwixt good Angels and devils Devils retain a Spirituall and Angelicall substance Take holinesse from good Angels they will be devils Adde holinesse to devils they will be good Angels 4. Holinesse is the greatest glory in heaven One were better be holy in hell then unholy in heaven Holinesse would make hell to be no hell as the fire in which Gods three faithfull servants were was to them no fire Dan. 3. 27. And unholinesse would make heaven to be no heaven 5. Holinesse is the excellency of Gods excellencies They who best know what is Gods chiefest excellency thus double and treble this Attribute Holy holy holy is the Lord of Hosts Isa. 6. 3. Rev. 4. 8. Holiness is the excellency of Gods Eternity Omnipotency Immutability Wisdom and other Divine Attributes Were it possible that holiness could be severed from them it might be said of them Where is the glory 1 Sam. 4. 21. Eternity without holiness would be so much the worse The longer the worse So Omnipotency the more mighty if unholy the more dangerous So Wisdom without holiness the more crafty to hurt So Immutability without holiness the more resolute in mischief Therefore God is said to be Glorious in holiness Exod. 15. 11. This adds a glory to all his excellencies That life of God from which the Gentiles are said to be alienated Eph. 4. 18. is holiness So as holiness is not only the life of Angels and of others in heaven but even of God himself It makes us live as God lives and work as God works As the excellency of holiness is very great so also is the utility thereof If it be demanded What is the profit thereof we may answer as the Apostle did of circumcision Rom. 3. 2. Much every way For this is that Godliness which is profitable unto all things having promise of the life that now is and of that which is to come 1 Tim. 4. 8. Promises of temporall and spirituall blessings in this life Promises of freedom from damnation and of fruition of salvation in the life to come are appropriated to Saints who are the holy ones here spoken of These are they of whom the Apostle saith Whether the world or life or death or things present 〈◊〉 things to come all are yours 1 Cor. â—…3 22. From the foresaid excellency and utility of holiness followeth an absolute necessity thereof It is better for us not to be then not to be holy It is as necessary at happiness it self Without holiness no man shall see God Heb. 12. 14. They shall neither have any spirituall communion with God here in this world nor partake of that celestiall communion which is called a beatificall vision which surpasseth all humane expression and apprehension It is such as eye hath not seen nor ear heard nor ever entred into the heart of man 1 Cor. 2. 9. §. 8. Of Gods respect to Saints in making them holy THat which hath been shewed of the excellency utility and necessity of being holy affordeth an instruction about that good respect which God beareth to his Saints For he makes them partakers thereby of his greatest excellency yea even of the excellency of his excellencies The Apostle to this purpose saith that we are partakers of his holiness Heb. 12. 10. In this respect they are styled The people of his holiness Isa. 63. 18. This is more then if he had indued us with his power or with his wisdom or with any other like Divine Attribute When a King enquired What shall be done unto the man whom the King delighteth to honour answer was made Let the royall apparell which the King useth to wear be put on him and the Crown royall be set upon his head Esth. 6. 7 8. Holiness is Gods royall Robe it is his royall Crown Well therefore may it be said of Saints decked with this holiness Behold the men whom the King of heaven delighteth to honour This honour have all his Saints Praise ye the Lord Psal. 149. 9. §. 9. Of the worlds perverse esteem of Holiness THe corrupt and perverse judgement of the men of this world is hereby also manifested in that they do meanly esteem so excellent a thing as holiness is They esteem nothing less worth nothing more base nothing more vile Herein they shew themselves like swine which trample precious Pearls under their feet Matth. 7. 6 The Apostle speaking of himself and other holy brethren thus seâ—…s out the worlds account of them We are made a spectacle unto the world and 〈◊〉 Angels and to men We are made as the filth of the world and are the offâ—…couring of all things to this day 1 Cor. 4. 9 13. We need not search after former ages of old 〈◊〉 for proof hereof the very times wherein we live give too evident demonstration hereof This may seem strange that so precious a thing as holiness should be so vilified But if we well weigh the persons that so basely esteem it we cannot think it strange In their disposition they are as hogs and dogs Christ therefore would not have that which is holy given to them That grave just severe censure which the Lord giveth of them Mat. 7. 6. is enough against this corrupt opinion of the world §.
humane nature This Compound is in the New Testament used eighteen times Six times in this Epistle and every where to set forth such things as belong to the highest heavens or tend thereunto It is here in this place attributed to Saints calling 1. To distinguish it from earthly callings Thus our heavenly Father is distinguished from earthly Fathers Matth. 18. 35. and heavenly bodies from earthly 1 Cor 15. 40. 2. To shew the excellency thereof For excellent things are called heavenly great deep excellent mysteries are called heavenly Joh. 3. 12. 3. To deelare the end of this calling which is to bring us to an heavenly kingdom 1 Thes. 2. 12. namely an inheritance incorruptible reserved in heaven 1 Pet. 1. 4. In regard of this excellency The calling of Saints is also called an high calling Phil. 3. 14. and an holy calling 2 Tim. 1. 9. This particular excellency here mentioned by the Apostle is of force to enamoâ—… our souls the more therewith and to raise up our hearts unto heaven seeking the things that are above It doth also instruct us how to walk worthy of this calling namely by an inward heavenly disposition and an outward heavenly conversation § 16. Of the Priviledges of Saints calling THis Epithete heavenly implieth a great priviledge of the calling of Saints For it implieth one speciall end thereof which is to fit us for heaven There 〈◊〉 also sundry ends noted in other places which are as so many other priviledges such as these that follow 1. Spirituall life This the Apostle intendeth where he joyneth these two together God quickneth the dead and calleth c. Rom. 4. 17. Before men are called they are dead in sins Eph. 2. 1. But when Christ effectually calleth any his voice pierceth into their soul as powerfully as it did into the body of the damsell which was new dead Mar. 5. 41 42. Or of the young man that was carrying out on a Beer to be buried Luke 7. 13 14 15. Or of Lazarus that had been dead four daies Iohn 11 43 44. This is evident by this promise of Christ The dead shall hear the voice of the Son of God and they that hear shall live Joh. 5. 25. This is such a priviledge as scarce a greater can be desired All that a man hath will he give for his temporall life Job 2. 4. what then for spiritual life 2. Light and sight These I joyn together because one without the other is of no use Of what use is light to a blinde man And of what use is sight to him that hath no light to see by Besides by these two an effectuall calling is distinguished from a meer formal calling They who are only outwardly called have light shining upon them in that they have the Word preached unto them In this respect it is said The light shineth in darknesse and the darknesse comprehendeth it not Joh. 1. 5. But they who are inwardly called have also sight given unto them the eyes of their understanding are opened I have called thee saith the Lord to his Son to open his blinde eyes Isa. 42. 6 7. And the Apostle saith that he was sent to open mens eyes and to turn them from darknesse to light Act. 26. 19. That this is a priviledge of Saints calling is evident by this phrase God hath called you out of darknesse into his marvelluus light 1 Pet. 2. 9 Though this priviledge be not simply greater then the former yet it addes much thereunto For what is life to them that live in darknesse but a kinde of death It is very uncomfortable Therefore darknesse and death are oft joyned together Isa. 9. 2. Iob 10. 21 22. So on the coutrary life and light are joyned together Ioh. 1. 4. to shew that life is no life without light Eternal death is in Scripture set out by darknesse Mat. 8. 12. 3. Holinesse God hath called us unto holinesse 1 Thes. 4. 7. How great a priviledge this is hath been before shewed § 7. 4. Liberty The Apostle expresly saith that we are called unto liberty Gal. 5. 13. Before we are called we are in bondage under Satan sinne and death Eph. 2. 2. Rom. 6. 17. Heb. 2. 5. yea under the rigour and curse of the Law Gal. 3. 10. and under the infinite wrath of God Eph. 2. 3. Now according to the Lords under whom we are in bondage is our bondage the more grievous From all the aforesaid bondage we are called and set at liberty This priviledge much amplifieth the benefit of both the former To bondslaves what is life even worse then death And light and sight are of little use to such as have no liberty to use them but rather an aggravation of their misery 5. Communion or fellowship of Iesus Christ 1 Cor. 1. 9. By vertue of their effectuall calling Saints are engrafted or incorporated into Christ Jesus and made members of his mystical body 1 Cor. 12. 12. Hereby we come to be his and he to be ours and we to have a right to all that is his as our Mediatour 1 Cor. 3. 22 23. This is a greater priviledge then all the other Without this the other are no priviledges at all Without Christ life is but a death light but darknesse sight but blindenesse liberty but bondage By vertue of this fellowship God is our Father Ioh. 20. 17. Christ our head and husband Eph. 5. 23 32. yea our brother Heb. 2. 11 12. The holy Ghost is our comforter and instructer Ioh. 14. 26. Angels our attendants Heb. 1. 14. Heaven our Inheritance 1 Pet. 1. 4. All things are ours 1 Cor. 3. 22 23 6. Eternal life and salvation Lay hold saith the Apostle on eternal life whereunto thou art called 1 Tim. 6. 12. God hath called you to salvation 2 Thes. 2. 13 14. This is stiled Gods kingdom and glory 1 Thes. 2. 12. This in reference to our good is the main end of all that Christ did and suffered for us It must needs therefore be a very great priviledge The first priviledge was spiritual life the last is eternal life §. 17. Of the sense of this word Partakers THE good opinion of the Apostle about their calling to whom he wrote iâ—… especially manifested in this Word Partakers For hereby he sheweth that he was perswaded that they had a part therein Of the notation of the Greek word translated Partakers See chap. 1. § 122. Chap. 2. § 139. Here two things are especially intended under this word Partakers 1. All Saints have a like share in the heavenly calling They being Partakers thereof have every one g part therein as well as a right thereto All the Israelites were in this sense partakers of the same priviledges They were all under the cloud and all passed through the Red Sea and were all baptized c. and did All eat the same spirituall meat and did All drink the same spirituall drink 1 Cor. 10 2 3 4. Ye are all one in Christ Iesus
are sufficient to disprove the fore-said errour As for Christ himself it is expresly said That he rejoyced in Spirit Luk. 10. 21. which is the ground of true laughter This third errour is an uncomfortable errour which is enough to keep men from professing the Christian Religion An Errour in practice is of them who professe Faith and Hope in Christ and yet are alwayes dejected in Spirit walking heavily they will not be comforted nor made cheerfull These are in sundry respects to be blamed For 1. They give too great cause of justifying the errour last mentioned that rejoycing is unlawfull 2. They wrong themselves in making their life more miserable then otherwise it might be and putting away such comforts as God hath provided for them 3. They prejudice other weak ones in disheartning them They discourage such as have entred into the Christian list and deter such as have not entered from entering 4. They disgrace the holy Profession as if it were the most uncomfortable profession in the world 5. They dishonour God as if he were an hard Master So as no profit joy or comfort were to be found in serving him §. 67. Of Beleevers rejoycing JUst cause is here given to exhort and incite such as professe to have hope in 〈◊〉 to testifie the truth of their hope by rejoycing Rejoyce in the Lord alway 〈◊〉 again I say rejoyce Phil. 4. 4. Rejoyce evermore 1 Thess. 5. 16. None have such just and true cause of rejoycing The dignities honours pleasures profits and other like things wherein the men of this world rejoyce are vain like ice hail 〈◊〉 snow which waste in the handling They may be taken from us Iob 1. 21. 〈◊〉 we from them Luk. 12. 20. But Christians have matter of true rejoycing 〈◊〉 which is solid unutterable everlasting Among other Christian duties this is much pressed in Scripture Moses doth 〈◊〉 least ten times inculcate it in that last book which he uttered in the last month of 〈◊〉 age and that either by advice Deut. 33. 18. or by promise Deut. 12. 12. The sweet Singer of Israel hath ten times ten times in like manner pressed the same 〈◊〉 his Book of Psalms So other Prophets also call upon the people of God to rejoyce Isa. 66. 10. Zeph. 3. 14. Zech. 9. 9. So Christ Matth. 5. 12. and his Apostles Phil. 4. 4. 1 Pet. 4. 13. Iames 1. 9. yea and the Angels from Heaven Rev. 19. 7. None have greater cause of rejoycing then beleevers for their names are written in the book of life Luke 10. 20. Christ the greatest matter of rejoycing 〈◊〉 theirs they have a right to all that Christ did and endured for man yea to the things of this world and to Heaven it self As they have in these respects just cause of rejoycing so the blessed effects 〈◊〉 follow upon their rejoycing are forceable inducements to perform the 〈◊〉 For 1. By their rejoycing the Author and giver of joy is much glorified It shews that he is so kinde and good a Master every way as his servants much rejoyce 〈◊〉 him 2. It is a great inducement to draw on others who are without to like 〈◊〉 profession which causeth such rejoycing and themselves to take upon them 〈◊〉 profession 3. It sweetens our whole life It sweetens all that we do for preservation 〈◊〉 nature as eating drinking sleeping and other refreshings It sweetens the works of our calling It sweetens the duties of piety which we perform to God and the duties of justice and charity which we do to man It sweetens all â—…ner of sufferings it sweetens our very death-bed §. 68. Of Perseverance without intermission or revolt THat which maketh confidence and rejoycing a true sure and infallible evidence of being Christs house is Perseverance therein Therefore the Apostle addeth this Caution If we hold fast firm unto the end The Apostles expression is very emphatical There are three words used every of which imply the point intended 1. The Verb hold fast is in Greek a compound The simple Verb 〈◊〉 to have But this compound so to have it as never to let it go and this is to hold 〈◊〉 So is this word Heb. 10. 23. 1 Thess. 5. 21. 2. The Adjective translated a firm importeth such a stedfastnesse as can 〈◊〉 be taken away See more hereof Chap. 2. v. 2. § 11. It implieth an holding 〈◊〉 without intermission 3. This last clause unto the end shews that such a perseverance is here intended as will neither be interrupted nor clean broken off For the end here meant 〈◊〉 the last period of ones life So is the word taken vers 14. Matth. 10. 〈◊〉 Revel 2. 26. To shew that it implieth a perpetual continuing in a thing It is translated â—…nual Luk. 18. 5. and it is applied to such a perpetuity as is eternal Iohn 13. 1 Cor. 2. 8. The perseverance here set down is opposed to a double kinde of hypocrisie One of such as make shew of confidence and rejoycing by fits Sometimes they are exceeding bold and jocund other times they are full of fear and anguish They are like men sick of an ague sometimes well sometimes ill It fals out with such many times as notwithstanding their well dayes they die in a fit They deal with the graces of Gods Spirit as children do with a bird that they hold by a string sometimes they will hold it in and sometimes let it flie out So as the bird on a sudden they letting go their hold flies clean away This intermission argueth unsoundnesse and is contrary to the caution here prescribed The other is of such as repent their good beginnings and prove plain Apostates They are like such as having left their colours will be hanged rather then return to them again These are in a most wofull plight The last state of such a man is worse then the first Luk. 11. 26. 2 Pet. 2. 20. These are like Nebuchadnezzars Image whose head was of fine gold his feet part of iron and part of clay whereby it came to be broken to peeces Dan. 2. 32 33 34. Such were Saul Ioash Iudas and others whose end was memorable and miserable In this case I may use Christs Memento Remember Lots wife Luke 17. 32. §. 69. Of Motives to Perseverance IF divine exhortations to a grace and earnest disswasions from the contrary if earnest supplications for obtaining a grace and hearty gratulations for enjoying it If gracious promises made to a grace and fearfull denunciations against the want of it If a blessed recompence of those who have attained it and wofull revenge on those that have failed therein be motives of force to enforce a point forceable motives are not wanting to presse this point of Perseverance Many instances might be given out of Gods Word to exemplifie every of these Of each take one instance 1. For Exhortation 1 Cor. 15. 58. 2. For Disswasion Heb. 3. 12. 3. For
truth mercy justice wrath c. In reference hereunto thus saith Moses of God He is the rock his work is perfect for all his waies are judgement A God of truth and without iniquity just and right is he Deut. 32. 4. In reference also hereunto the Psalmist thus saith The Lord is righteous in all his waies and holy in all his works Psal. 145. 17. The waies wherein God would have us to walk are his precepts whereof thus saith the Psalmist Shew me thy waies O Lord teach me thy path The Lord will â—…each sinners in the way and the meek he will teach his way Psal. 25. 4 8 9. Isa. 2. 3. And God himself thus saith O that my people had hearkened unto me and Israel had walked in my waies Psal. 81. 13. The two later kindes of waies are here especially meant namely his works and his precepts The works of God are styled his waies because we may see him as it were walking therein For by his works we may discâ—…rn the footsteps of his properties and providence They have seen thy goings O God even the goings of my God Psal. 68. 24. By the goings of God are meant the distinct acts of the Divine providence Where it is said to God Thy way is in the sea and thy path in the great waters reference is had to Gods manifestation of his power wisdom mercy and justice in dividing the red sea for the Israelites to pass through it and overwhelming their enemies thereby Psal. 77. 19. In this respect that Gods works are waies wherein he may be seen walking it is our duty 1. To understand the waies of God so farre as he is pleased to walk in theâ—… and to make them known to us Thereby he shews himself to be such a God is none can be imagined to be like unto him so as we may say unto him How terrible art thou in thy works Psal. 66. 3. Among the Gods there is none like unto thee 〈◊〉 Lord neither are there any works like unto thy works Psal. 86. 8. 2. To acknowledge the equity and righteousness of Gods waies The Lâ—… 〈◊〉 righteous in all his wales and holy in all his works Psal. 145. 17. This is it whereaboâ—… God makes with the Israelites this vehement expostulation and that again and again Hear now O house of Israel is not my way equà l are not your waies unequall Ezek. 18. 25 29. 33. 17 20. To impeach Gods waies of iniquity is an high degree of blasphemy 3. To admire and magnifie the Lord in his waies All the Kings of the earth 〈◊〉 praise thee O Lord yea they shall sing in the waies of the Lord Psal. 138. 4 5. Mâ—… is this duty pressed in and under the title of Gods works I will praise thee O Lord with my whole heart I will shew forth all thy marvellous works Psal. 9. 1. Maâ—…y 〈◊〉 Lord my God are thy wonderfull works which thou hast done Psal. 40. 5. Gods precepts are frequently styled his waies To demonstrate this more â—…ly this Epithete Way is oft joyned with Gods Precepts and Commandâ—… Thus prayeth David Make me to understand the way of thy Precepts Teach 〈◊〉 〈◊〉 Lord the way of thy statutes make me to go in the path of thy Commandâ—… And thus he professeth I will runne the way of thy Commandments Psal. 119 â—… 32 33 35. God by his Precepts doth declare unto men how they should carry themselâ—… towards him and towards one another so as they are as a way for them to walâ—… to observe and to do them Gods Precepts are not for meer speculation but for practice It is the peoâ—… use of a way to walk in it Of practising Gods Commandments See the Saints Sacrifice on Psal. 116. â—… â—… § 59. §. 111. Of Ignorance aggravating a sin THat which is here set down of the Israelites not knowing Gods waies iâ—… 〈◊〉 down by way of aggravation We must therefore here consider in what â—…spect ignorance may be an aggravation For Christ makes it a matter of exteâ—…tion saying He that knew not and did commit things worthy of stripes shall 〈◊〉 beaten with few stripes Luk. 12. 48. Upon this ground Christ thus prayed for 〈◊〉 of the Jews Father forgive them for they know not what they do Luke 23. 34. 〈◊〉 Apostle also doth herein extenuate the sinne of the Jews in that they did it thâ—… ignorance Act. 3. 17. And Paul sets it down as an occasion of the mercy which 〈◊〉 found 1 Tim. 1. 13. To clear the point in hand more fully it is meet distinctly to set down the 〈◊〉 of not knowing Men may be said not to know Simply or Relatively 1. Simply when there is in them a meer want of knowing such and suâ—… thing This is called Nescience and it is blamelesse and without sinne in 〈◊〉 cases 1. When it is of things which cannot be known as the perfection of 〈◊〉 excellencies Canst thou by searching sinde out God Canst thou finde 〈◊〉 〈◊〉 Almighty unto perfection Job 11. 7. God dwelleth in the light which no mâ—… 〈◊〉 approach unto whom no man hath seen nor can see 1 Tim. 6. 16. There shall 〈◊〉 〈◊〉 see God and live Exod. 33. 20. 2. When it is of things that are not to be known as Gods secret coâ—… The secret things belong unto the Lord our God but those things which are â—…ed belong unto us Deut. 29. 29. Thus it is said of the day of judgement Oâ—… 〈◊〉 day and that hour knoweth no man no not the Angels which are in heaven 〈◊〉 the Son Mark 13. 32. 3. Of such things as are not meet or fit to be known in this respect Christ saith to his Disciples It is not for you to know the times or the seasons which the Father hath put in his own power Act. 1. 7. 2. Relatively men are said not to know in reference to such knowledge as they might or should have This is properly called Ignorance Ignorance is a privation of knowledge Now a privation presupposeth a contrary habit of that which one hath had or is capable of having As blindnesse presupposeth sight in him that is blinde or at least such a subject as was capable of sight A man that never had sight may be said to be blinde Iohn 9. 1. because he was capable of sight Ignorance thus properly taken is simple or wilfull Simple ignorance is in two cases 1. When means are not afforded to know what we ought to know In this respect the Apostle saith of the times wherein the Gentiles wanted means of knowledge The times of this ignorance God winked at Act. 17 30 This kinde of ignorance is sinfull and that because God at first gave man ability to know whatsoever was meet for him to know That men after Adams fall knew not their duty it was their own fault 2. When means afforded are too slightly used to finde out the true case of a thing The ignorance which Abimelech
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
〈◊〉 him Thou art my Son to day have I begotten thee 6. As he saith also in another place Thou art a Priest for ever after the Order 〈◊〉 Melchisedec THe summe of these two verses is Christs call to his Priesthood Hereabout observe 1. The connexion of Christs call with the call of other Priests So also 2. The expression of Christs calling This is done two waies 1. Negatively 2. Affirmatively In the Negative 1. Three things are taken for grant 1. Christs Office He was a Priest 2. His warrant He was made 3. The glorious effect thereof in this word Glorified 2. One thing is expresly denied namely an undue usurpation in these 〈◊〉 Not himself The Affirmative is 1. Implied in this conjunction of opposition But. 2. Confirmed by two testimonies In the former testimony one thing is expressed Another understood That which is expressed is a description of the persons which are of two sorts 1. The Ordainer 2. The ordained Both these are 1. Generally hinted in this phrase He that said to him This relative He pointâ—… at the Ordainer This correlative Him at the ordained 2. They are both distinctly expressed The Ordainer is expressed in these Pronouns of the first person My 1 and in 〈◊〉 act of paternity begotten Amplified by the time to day The ordained is expressed in these Pronouns of the second person Thou Thee And in this correlative Son The point understood is that God glorified his Son in making him a Priest In the other testimony we may observe 1. The connexion of it with the former 2. The expression of the main point In the connexion there is 1. An agreement betwixt the two testimonies in this phrase As he saith 〈◊〉 2. A difference betwixt them in this phrase In another place In the expression of the main point is set down 1. The person deputed Thou art 2. The Function whereunto he is deputed This is 1. Propounded in this word a Priest 2. Illustrated two waies 1. By the kinde of Priesthood After the Order of Melchisedec 2. By the continuance thereof For ever §. 32. Of Observations out of Heb. 5. 5 6. I. CHrist took no unlawfull liberty to himself As no other man took to himself to be an Highpriest so also Christ did not See § 23. II. Christ usurped not the Highpiesthood Therein he glorified not himself See § 24. III. Christ was an Highpriest This is here taken for grant See § 24. IV. An Highpriest was instituted This is the meaning of this word Made See § 24. V. Christ was ordained an Highpriest The Conjunction BUT intends as much VI. God gave his begotten Sonne to be our Priest This is the intendment of this testimony See § 27. VII The Sonne of God was glorified by his Priesthood The inference of this testimony upon glorifying one by a Priesthood proves as much This will more evidently appear if the Verb understood be expressed which is this glorified him See § 26. Other Observations arising out of the letter of this testimony have been noted Chap. 1. v. 5. § 65. VIII Many testimonies may be produced for proof the same point These words As 〈◊〉 〈◊〉 another place give proof hereof IX God spake in the Scripture This word He saith hath reference to God X. Christ is a Priest This is taken for grant in this testimony also XI God gave assurance to Christ that he was a Priest For God expresly saith to him Thou art a Priest Of the four last Observations See § 28. XII Christ Priesthood is everlasting It is for ever See § 29. XIII Christs Priesthood is after the most excellent order So was the order of Melchisedec See § 30. §. 33. Of this phrase In the daies of his flesh Verse 7. Who in the daies of his flesh when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him froâ—… death and was heard in that he feared THe Apostle having proved that Christ was called to be a Priest proceedeth to shew that the other things which made up a Priest belonged to him He begins with this that Christ was true man taken from among men This he gives 〈◊〉 to understand by making mention of his flesh Of the divers acceptions of flesh and how it sets out the whole humane nature and that in reference to Christ See Chap. 2. v. 14. § 137 139. Christs humane nature is frequently set out by flesh as in these phrases 〈◊〉 Word was made flesh John 1. 14. God was manifest in the flesh 1 Tim. 4. 16. Here by daies of flesh the time wherein Christ lived on earth is set out Where David saith I will call upon God in my daies We thus translate it as long as 〈◊〉 live Psal. 116. 2. The word daies are used to shew the brevity of Christs life To this purpose 〈◊〉 Iob Are not mans daies like the daies of an hireling Job 7. 1. In this respect 〈◊〉 Psalmist saith Teach us to number our daies Psal. 90. 12. that is well to understand and consider the shortnesse of our time The word flesh is used to shew the infirmity of our nature In this respect saith 〈◊〉 Psalmist God remembred that they were but flesh Psal. 78. 39. and another Prophet All flesh is grasse Isa. 40. 6. From this phrase in the daies of his flesh some doubts arise Quest. 1. Did Christ after this life clean cast off his flesh Answ. No After death he raised up his flesh in which respect it is said 〈◊〉 flesh shall rest in hope Act. 2. 26. The Angels that stood by while many witnesses 〈◊〉 Christ in his flesh ascend into heaven said This same Iesus which is taken up 〈◊〉 you into heaven shall so come in like manner as ye have seen him go into 〈◊〉 Act. 1. 11. Quest. 2. Why then is the time of Christs life on earth styled the dayes of 〈◊〉 flesh Answ. 1. In opposition to the time before his incarnation to shew 〈◊〉 then when he took flesh he properly and actually began to execute his 〈◊〉 Function 2. In opposition to his glorified estate Then his humane nature was freed 〈◊〉 all humane infirmities For flesh is here taken for his humane nature 〈◊〉 with all manner of infirmities as 2 Cor. 5. 16. This phrase therefore setteth out 〈◊〉 time of Christs humiliation Quest. 3. Did Christ cease to be a Priest after this life Answ. No It was shewed § 29. that Christ remaineth a Priest for 〈◊〉 That part of Christs Priesthood which is restrained to the daies of his flesh is 〈◊〉 which consisted in service and suffering Luk. 24. 26. As for his intercession 〈◊〉 he maketh at Gods right hand it is farre different from the supplications which 〈◊〉 made on earth The principall point intended under this phrase In the daies of his flesh is 〈◊〉 Christ as a true man and a man subject to humane infirmities became a 〈◊〉 for us Hereof see more
bear the â—…then of sins punishment and then to cast it from him Besides it could not 〈◊〉 with the dignity of his Person for ever to lie under that burthen nor with the 〈◊〉 for which he undertook that burthen which was to deliver them who were subjâ—… to bondage Heb. 2. 15. and to free them from the curse Gal. 3. 13. 2. As the burthen which Christ undertook was very weighty so the humane nature which he assumed was very weak in all things like ours even in infirmities that were not sinfull Chap. 2. 17. 4. 15. His disability in bearing his Crosse giâ—…s instance of his weaknesse for though at first the Crosse was laid upon himself 〈◊〉 19. 17. yet before he came to the place of execution they were forced to lay it upon another Luke 23. 26. Quest. If such were the weight of the burthen and such his weaknesse how 〈◊〉 it that he was not overwhelmed therewith Answ. He was supported by his Divine Nature which though it somewhat â—…drew assistance for a while that he might feel the burthen yet it suffered him 〈◊〉 to sink under the same nor to be overwhelmed therewith Some supposing it to be incongruous that the Sonne of Gods love shoâ—… lie under Gods wrath produce other reasons of the greatnesse of Christs Agony As 1. The apprehension of the terrible Majesty of God shewing himself a Judge against sinners Answ. If there were no feeling of any effects of wrath coming from so terrible a Judge his terrour might afright and astonish one but would not make him cry and weep and pray as Christ did 2. The fore-sight of the Jews rejection and dispersion and of the persecution â—… the Church yea also that so excellent a Person as his was should be so 〈◊〉 under foot as a worm and one so innocent as Christ was be so evilly entreated and Satan by his ministers so much prevail Answ. These and other like things were long before known by Christ How 〈◊〉 was it that they should then at the time of his death work upon him so much as they did and not before 3. His bodily pains which they aggravate two wayes 1. By the kindes thereof 2. By Christs extraordinary sensiblenesse of them For the kindes they mention his scourging the platting of a crown of thorns upon his head and the nailing of his hands and feet unto the crosse His more then ordinary sensiblenesse they make to arise from a perfect mixture of humours and qualities in 〈◊〉 body so as a small prick on his flesh was more painfull then a deep woâ—… in anothers And further they say That his sense was not dulled by â—…nuall languishing â—… but that at the very instant of his death he retained the 〈◊〉 vigour of his sense for he cryed with a loud voice and gave up the Ghost 〈◊〉 15. 37. Answ. 1. True it is that Christs bodily torments were very great and greater 〈◊〉 by many they are taken to be And it may be granted that he retained the â—…igour of all his senses to the last moment of his life But yet I take it to be without question That many Martyrs have endured more sharp bodily torments 〈◊〉 that longer together then Christ did and also in full vigour of sense yet have 〈◊〉 without such cryings as Christ made endured all Besides we never read that Christ quitcht at his bodily pains They therefore cannot be the reason of his great Agony Christ was cast into his Agony before he felt any pains It remains therefore that the burthen and punishment of sinne was it that made Christ to 〈◊〉 such strong cries and shed such tears as are here noted and that especially 〈◊〉 his soul. 1. There is a conceit that many have that the least drop of Christs bloud even 〈◊〉 â—…rick of a needle in any part of his body had been sufficient to redeem many 〈◊〉 by reason of the dignity of his Person But that which is noted in Scripture of the extream Agony of Christ sheweth that this is but a meer conceit â—…losophers say That Nature doth nothing in vain Much more may we Chriâ—… truly say That Christ the God of Nature in that which he undertook for 〈◊〉 redemption would do nothing in vain nor more then was needfull Satisfaction was to be made to Divine Justice which the prick of a needle could 〈◊〉 do 2. The great Agony whereunto Christ was brought doth much amplifie the incomprehensible love of God Father and Son to us sinners 3. It doth also much aggravate that wofull plight whereunto man by sinne was bâ—… ought If such loud crying and tears were forced from our Surety by undertaâ—…g to free us What should we our selves have been brought to even unto outer 〈◊〉 where shall be weeping and gnashing of teeth and everlasting fire Mat. 25. 30 41. There can no like instance be given to aggravate the horrid and heavy beâ—…den of sinne as this of Christs Agony Indeed sinne pressed the evil Angels from the highest heaven to the lowest hell It forced Adam out of Paradise It 〈◊〉 away the old world with a general deluge It destroyed Sodom and other Cities and their Inhabitants with fire and brimstone It brought sundry fearfull judgements upon other people in every age of the world It maketh the very life of many to be so grievous unto them as to lay violent hands on themselves It causeth mercilesse and remedilesse torments in hell Yet this particular instance of the Agony of him that was the Son of God even true God upon his undertaking to expiate sin far surpasseth all other instances Quest. If such be the burden of sin How is it that many wicked ones do so lightly carry it Answ. Two reasons may be given hereof 1. Their spiritual senslesnesse and deadnesse If a Church lie upon a dead man he feels nothing 2. Sinne is as the proper element wherein unregenerate persons lie and live Now creatures feel no burden in their proper element as Fishes in a River 4. Christs crying and tears as being our Surety for sinne should make us cry and weep for our sinnes Shall we make light of that which forced our Surety to make such strong cries as he did We have cause every one of us to say sinsâ—… â—… Jer. 9. 1. §. 39. Of praying in distresse THe fore-said Agony of Christ put Christ upon praying For his prayers and supplications were WITH strong crying and tears He being in an agony prayed 〈◊〉 earnestly Luk. 22. 44. This prayer My God my God why hast thou forsaken 〈◊〉 â—… Mat. 27. 46. was in the extremity of his Agony 1. Christ ever apprehended God to be his Father even when he felt the greatest effects of his wrath Ioh. 12. 27. Mat. 26. 39. 27. 46. 2. Christ knew no better means of supportance and deliverance then prayer Therefore as he prayed himself so he called upon his Disciples to watch and pray Mat. 26. 41.
Hiâ—… shalt thou come and no further and here shall thy proud waves be stayed 〈◊〉 38. 11. This ministreth much comfort and hope in death In this respect we may after an holy manner insult over death and say O death where is thy sting 1 Cor. 15. 55. Though death may arrest us yet we need not fear that judgement and 〈◊〉 shall be got against us â—…o this may be applied that ancient Prophecy The sucking childe shall play upon the hole of the Asp and the weaned childe shall put his hand on the Cockatrice-den Isa. 11. 8. Christ was saved from death not as 〈◊〉 private man but as a publick person and as an Head to save all his Members 〈◊〉 death Heb. 2. 15. The mention of death in this place gives us to understand that Christ was offered up to death though he prayed to be saved from death As therefore his prayers and supplications were the gifts that as a Priest he offered up so the putting of 〈◊〉 body to death was the Sacrifice Oâ—… Christs death See Chap. 2. v. 9. § 80 83. § 43. Of Gods hearing Christ. THe issue of Christs Intercession as a Priest is thus expressed And 〈◊〉 heard If we well observe the whole sentence in this verse we shall finde thâ—… copulative AND to be a redundancy or else the sentence must be extended 〈◊〉 the next verse The issue here set down sheweth That the prayers Christ offered up to 〈◊〉 Father were accepted of him They were not made in vain but effectual 〈◊〉 available The Greek word translated heard is a compound and signifieth 〈◊〉 onely hearing but also granting the request that is heard Luke 1. 13. Acts 10. 31. Gods sending of an Angel to strengthen him when he was in his prayer is 〈◊〉 evidence of Gods hearing him Luke 22. 42 43. When Christ at his Baptism prayed The heavens was opened and the holy Ghost descended and a voice from 〈◊〉 which said Thou art my beloved Sonne in thee I am well-pleased Luk. 3. 21 22. When Christ in his Agony thus prayed Father glorifie thy Name there 〈◊〉 a voice from heaven saying I have both glorified it and will glorifie it 〈◊〉 John 12. 28. When Christ raised Lazarus he thus said Father I 〈◊〉 thee that thou hast heard me and I know that thou hearest me alwayes 〈◊〉 11. 41 42. Such like grounds as these may be produced for Gods hearing Christ. 1. The Dignity of Christs Person and near relation betwixt him and the Father Heb. 1. 5. 2. The affection which the Father bare him He was his beloved Sonne in 〈◊〉 he was well pleased Mat. 3. 17. 3. The matter of his prayer which was according to the will of his Father Not as I will but as thou wilt â—…aith Christ to his Father Mat. 26. 39. If we 〈◊〉 thing according to his will he 〈◊〉 us 1 Joh. 5. 14. 4. The end of Christs prayer which was Gods glory Father glorifie thy 〈◊〉 Joh. 12. 28. 1. This respect of God to his Son in hearing his prayer is a strong prop to 〈◊〉 faith in the Intercession of Christ. Whom can we better use to present our prayers to God then he who is alwayes heard 2. This ratifieth Gods approbation of Christs Priesthood For the prayeâ—… which he offered up were a part of his Priestly function If Gods hearing 〈◊〉 prayer of Elijah did assure the people that he was a Prophet sent of 〈◊〉 1 Kings 18. 36. much more doth Gods hearing Christ shew that Christ is a 〈◊〉 ordained of God 3. This may be an incitation unto us when we are in any distresse and 〈◊〉 cause to fear in faith to offer up prayers unto God As Christs patern is a 〈◊〉 to pray So Gods hearing him is a ground of faith especially if our prayers 〈◊〉 made thorow the mediation of Christ. He that heard Christs prayer will 〈◊〉 those that pray in Christs name §. 44. Of the fear from which Christ was delivered THe Greek Noun translated 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 very circumspection and an holy fear They who are circumspect and wary 〈◊〉 the things which concern Gods worship are expressed under this word 〈◊〉 our English translates devout Luk. 2. 25. Act. 2. 5. 8. 2. It is used to set 〈◊〉 naturall fear thus The chief Captain fearing least Paul should have been pulâ—… pieces Act. 23. 10. By reason of the divers acceptations of the word some translate it piety or reâ—… and some fear Our last Translators have noted both the later in the 〈◊〉 the former in the margin They who take it for piety or reverence make this clause to be a cause why God 〈◊〉 him which was that piety which was in Jesus and reverence which he bare 〈◊〉 Father and thus translate it for his piety or for his Religion or for his 〈◊〉 This interpretation may well stand with the generall scope of the Apoâ—… and with the analogy of faith But it doth not well agree with the Preposiâ—… which properly signifieth from The other acception of the word which signifieth fear will very well stand with the fore said Preposition and word for word may be thus translated He was heard 〈◊〉 his fear that is he was so heard as he was delivered from that which he 〈◊〉 This Substantive is only twice used in the New Testament and that in this Epiâ—… Once here and again Heb. 12. 28. where it is translated godly fear A Participle derived from the same root is used Heb. 11. 7. and thus translated moved with fear Other Authors do put this word for fear and that where they speak of a naturall fear Thus may it be here taken and imply that fear which possessed Christ in the depth of his agony which was one of his sinlesse infirmities Christ upon the present sense and feeling of that heavy burden might in that 〈◊〉 fear lest he should be left alone and pressed above his strength Herein he was heard in that he was not forsaken nor overpressed but enabled to bear the burden and to free himself from it Thus was Paul heard when there was given to him a thorn in the flesh the messenger of Satan to buffet him and he prayed and received this answer My grace is sufficient for thee 2 Cor. 12. 7 8 9. This plainly sheweth that Christ was subject to fear Christs fear may be reckoned among the other infirmities whereunto in his humane nature he was subject so as 〈◊〉 all fear is not simply in it self a sin Of the generall nature of this passion of fear See Chap. 13. v. 6. § 84 85. This effect of fear doth much amplifie Christs agony It shews it to be exceeding great For it was no small matter that could make Christ who was of a most
without we had been worse then dogs and in the case of devils But by it we are brought into a better estate then that wherein Adam was created What matter of rejoyâ—…ing doth this give unto us Not only the Mother of Jesus Luk. 1. 47. and old Zacharias Luk 1. 68. and old Simeon Luk. 2. 28 c. and other sons of men that partake of the benefit of this redemption much rejoyced and praised God for this salvation but also the Angels of heaven Luk. 2. 13 14. praise God for the same and that on mans behalf How did the Israelites rejoyce at that salvation which God gave them when they passed thorow the red sea Exod. 15. 1 c. and so upon other deliverances at other times How much more ought we to be quickned up unto this holy and heavenly duty to whom this great salvation belongeth §. 50. Of the Author of Salvation THere is another effect of Christs sufferings whereby the scandall of his Crosse is taken away thus expressed He became the author of salvation The Greek word translated author is not elsewhere to be found in the New Testament Heathen Philosophers attribute it to their gods whom they make the authors of all the good they have In such a sense as Christ is here called the author of salvation he is styled the 〈◊〉 of salvation Chap. 2. v. 10. § 95. Christ is here called the author of salvation in a double respect 1. In reference to his Father of whom he purchased those whom he saveth Act. 20. 28. Eph. 1. 14. 2. In reference to Satan whose slaves all mankinde were Him Christ overcame and delivered them who were in bondage to him and having rescued tâ—…em made them heirs of salvation Heb. 2. 14. 1. 14. 1. Herein lieth an especiall difference betwixt Christ the true Priest and all other Priests whatsoever No Priest that ever was before Christ was author of sâ—…lvation If any had been so Christ needed not have been a Priest 2. This giveth us good ground to look unto Iesus Heb. 12. 2. because he is the author of salvation We may safely rest and rely upon him for salvation Incredulâ—…us persons who refuse to rest upon Christ and Idolaters who rest upon any other deprive themselves of salvation and deservedly perish 3. Ascribe all glory for that hope of salvation which ye have unto Christ 〈◊〉 they who cried and said Salvation to our God that sitteth on the Throne and 〈◊〉 to the Lamb Rev. 7. 10. The equity hereof is thus set down Of him and 〈◊〉 him and to him are all things to him be glory for ever Rom. 11. 36. §. 51. Of eternall Salvation OF the salvation here intended See Chap. 1. vers 14. § 159. Chap. 2. ver 10. § 95. The more to commend this salvation whereof Christ is the author it is here said to be eternall The Greek Adjective is derived from that word which is 〈◊〉 translated â—…ver Of Eternity see the Guide to go to God or my Explanation of 〈◊〉 Lords Prayer § 224. Here it is taken for an everlasting continuance without date or end In this sense it is here said that salvation is eternall This is that which is styled 〈◊〉 eternall Matth. 25. 46. And an inheritance incorruptible that fadeth not 〈◊〉 1 Pet. 1. 4. Thus is this salvation set forth to manifest and magnifie the greatnesse of his Majesty the riches of his mercy and the worth of his sacrifice that is the 〈◊〉 thereof 1. We have good ground hereupon to preferre this salvation before honour ease profit pleasure or any thing else that this world can afford For this 〈◊〉 and all things therein are transitory What shall it then profit a man to gain the whole world which soon passeth away and lose salvation which is 〈◊〉 Consider how desirous men are of such inheritances of land and houses in 〈◊〉 world which have no date nor time of expiration and yet expire they will 〈◊〉 must There is no worldly inheritance so setled on any but he must leave it or 〈◊〉 will leave him but here is an everlasting inheritance which shall never decay â—…ver be taken away 2. Well may we patiently endure whatsoever the Lord shall be pleased to lay 〈◊〉 us because Our light affliction which is but for a moment worketh for us a farre 〈◊〉 exceeding and eternall weight of glory 2 Cor. 4. 17. This made Martyrs so patient and joyfull in all their sufferings See more 〈◊〉 Martyrs sufferings and of their joyfull manner of suffering in my Sermon 〈◊〉 A Recovery from Apostacy on Luk. 15. 31. § 23 25 26. §. 52. Of Obedience a sign of Salvation THat it may be known to whom the foresaid salvation belongeth the 〈◊〉 addeth this description of them To all them that obey him The particle 〈◊〉 the Verb translated obey is that from whence the Noun obedience is 〈◊〉 Whereof see v. 8. § 48. Hereby in this place is intended a doing of that which is required He that requireth that which is to be done is comprised under this relative Him 〈◊〉 hath reference to the Son mentioned v. 8. So that the obedience here set down is 〈◊〉 that which Christ requireth according to that which was noted of hearing 〈◊〉 voice Chap 2. v. 7. By this we may conceive that faith and other like graces are here 〈◊〉 under this phrase obey him for faith is much urged and pressed by Christ 〈◊〉 3. 18 36. 6. 47. Therefore he that believeth not is said to disobey 〈◊〉 3 vers 18. This qualification of the persons for whom salvation was purchased is here 〈◊〉 down as a sign and mark whereby they may have assurance in themselves 〈◊〉 may give evidence to others that salvation belongeth unto them For Christ 〈◊〉 set this mark upon his sheep My sheep hear my voice and I know them and 〈◊〉 â—…low me Joh. 10. 27. Thus it appeareth that none can lay claim to salvation till they obey Christ. This is a condition annexed to the participation of salvation it is a way appoinâ—… for attaining thereunto 1. This discovereth the folly of those who so rest upon what Christ hath done â—…dendured for mans salvation as they regard not Christs voice nor hearken to 〈◊〉 which Christ requireth of them Though the obedience here required be no 〈◊〉 of salvation yet without it a man cannot attain to salvation 2. Make this a triall of thy spirituall estate and hereby examine thy self that 〈◊〉 maist know thy right to salvation This sheweth that thou art a member of 〈◊〉 body whereof Christ is the Saviour Eph. 5. 23. 3. As thou desirest to partake of this benefit of Christs Priesthood so take him 〈◊〉 be thy King and let his will revealed in his Word be thy rule and a Law unto 〈◊〉 §. 53. Of the extent of Salvation To all that obey AS the foresaid point of obedience was a matter of
in that by the promise of mercy the sins of Eli and of his Sons were so aggravated as they made themselves unworthy of that favour and by the threatning of vengeance Nineveh was brought to repentance 3. Object Though the secret counsell of God be immutable yet the alteration of Gods revealed will argueth changeablenesse Answ. No such thing but rather contrary for those and such like promises and threatnings had their secret concealed limitations according to which they were to be performed The limitation of the promise was If they to whom it was made should walk in the wayes of the Lord. Such a limitation was expressed in the promise to Iereboam 1 King 11. 38. which because it was not observed the promise was not performed and yet Gods truth therein yea and thereby accomplished Put this into syllogisticall form and it will be the better discerned thus If the house of Eli for ever remain upright it shall for ever abide before me But it hath not remained upright therefore it shall not abide before me So on the other side the limitation of Gods threatning against Nineveh was unlesse they repent Such a limitation is expressed in Gods threatning against 〈◊〉 Gen. 20. 3 7. Read a pregnant place to shew the limitation of Gods promises and threatnings Ier. 18. 7 c. 4. Object Gods word hath been altered in plain simple declarations where no such limitation is intended The word being neither promise nor threats but a narration of an event as where God said concerning Behadad Thou maist certainly recover and yet he died 2 King 8. 10. and concerning Hezekiah Thou shalt die and yet he recovered 2 King 20. 1. Answ. Gods word in these and such like places was uttered not of the event but of the naturall and ordinary course of secondary causes In regard hereof Hezekiah could not have recovered unlesse God had against the course of these causes restored his life And Benhadad might have recovered if Hazael had not traytâ—…rously with a murderous hand stifled him Gods word then rightly understood was true but the event had reference to Gods secret purpose for the effecting whereof Gods word uttered in another sence was an especiall meanes For Gods declaration of Hezekiahs desperate disease made Hezekiah pray the more earnestly and his declaration of Benhadads possibility to recover moved Hazaell to murdâ—…r him 5. Object Divine attributes have been altered He took his mercy from Saâ—…l 2 Sam. 3. 13. His anger endureth but a moment Psal. 30. 5. Answ. In these and other like places the causes are put for the effects mercy and anger for the effects that follow from them The altering of those effects argued an alteration in men that they continued not to be such as they were before but constancy in Gods dealing with them according to their carriage towards him §. 137. Of usefull instructions arising from the immutabilitie of Gods counsell 1. THe foresaid immutabilitie of Gods counsell putteth a difference betwixt the Creator and creatures these are changeable as in their nature so in their counsels It is said of the most stedfast of Gods creatures he charged his Angels with folly Job 4. 18. Object Good Angels never altered their counsels nor will glorified Saints in heaven alter theirs Answ. That is not simply in the immutability of their counsell instance the evill Angels that fell and Adam in his entire estate but in the assisting grace of God So as their immutabilitie in regard of the event is an evidence of Gods immutability for it commeth from God See more hereof in The guide to go to Gâ—… or explanation of the Lords Prayer § 227. 2. This gives just matter of humiliation and cause of complaint in regard of that 〈◊〉 which Adam through variablenesse brought upon himself and his posterity For 〈◊〉 is now variable and inconstant in all his wayes Variablenesse in religion â—…d piety is of all the most grievous Prophets much complain hereof Isa. 1. 21 11. Ier. 2. 11 13. So the Apostles Gal. 1. 6. and 3. 1. 2 Pet. 2. 1 21. Many in cor dayes who in their youth and former years shewed great zeal and forwardness â—…re since changed their counsell This variablenesse is also blame-worthy in reference to our dealing with men 3. This is one speciall point wherein we ought to be followers of God namely â—…utability in our good counsels and purposes We must be stedfast and unmoveaâ—… 1 Cor. 15. 58. and continue in the faith grounded and setled c. Col. 1. 23. That our counsels may remain immutable they must be surely and soundly â—…ounded on a good foundation which is Gods revealed will We may not be 〈◊〉 and over-sudden in our counsels Wise States-men will long consult upon that which they inviolably decree Wherein our unchangablenesse must be manifested See the Guide to go to God § 228. 4. Gods immutability is a good ground of submission to the manifestation thereof It is impossible that Gods counsell be altered It is therefore in vain to struggle against it but to yeeld unto it is to make a vertue of necessity 5. This is a point of singular consolation to such as have evidence of Gods eternall counsell concerning their salvation they may be assured hereupon that they shall attain thereunto Sanctifying graces do give unto us assured evidence of that good counsell of God 1 Cor. 1. 7 8 9. Phil. 1. 6. Of Gods immutability in generall See the Guide to go to God § 226 227 228. §. 138. Of Gods oath a kinde of Suretiship THe meanes whereby God manifested the immutability of his counsell is thus set down confirmed it by an oath The particle IT is not in the Greek The verb translated confirmed is derived from an adjective that signifieth middle as Matth. 18. â—… 20. Thence a substantive that signifieth a Mediaâ—… one that standeth as it were in the mid'st betwixt two at variance In this respect it is said that a Mediator is not of one Gal. 3. 20. There must be different persons and they also dissenting where properly there needs a Mediator Thus this word is oft attributed to Christ the Mediator betwixt God and man as 1 Tim. 2. 5. Heb. 8. 6. and 9. 15. and 12. 24. Hence the verb here used is derived It is interpreted by some he interposed by others he undertook as a surety Our former English thus he bound himself This word implieth that the promise which God confirmed was that which he made in and thorow the mediation of Jesus Christ and on that ground was God the more willing to bind himself by oath For all the goodnesse that God shew'd to man since his fall was in and thorow the mediation of Jesus Christ. Of Gods respect to man in binding himself by oath see v. 13. § 97 c. §. 139. Of Gods condescending for mans sake Heb. 6. 18. That by two immutable things in which it was impossible
useâ—… to the Church §. 64. Of the meaning of these words What further need was there that another Priest should rise THe main force of the Apostles argument whereby he proveth the imperfection of the Leviticall Priest-hood is thus interrogatively expressed what further need 〈◊〉 there c. This interrogation intendeth a strong negation See Chap. 1. v. 5. â—… â—…6 Of the word translated need see Chap. 5. v. 12. § 62. An adjective thence derived and compounded with the privative prepositiâ—… signifiâ—…th unprofitable Matth. 25. 30. So as that whereof there is no need especially if it hath been in use before is unprofitable So the Leviticall Priest-hood The Greek adverb translated further is the very same that was translated yet â—… 58. Here it hath reference to the time wherein Christ the true Priest far more excellent every way then any of the sons of Levi was exhibited Hereby he granteth that formerly the Leviticall Priest-hood was needfull and usefull but none afâ—… that there was no further use or need thereof The other Priest whom here he intendeth is Christ himself who is expresly said to be after the order of Melchisedec Of that order see Chap. 5. v. 6. § 30. The verb translated rise is a compound The simple verb signifieth to see or â—…lice Matth. 4. 5. The compound to rise Matth. 9. 9. Or to 〈◊〉 Matth. 22. 24. It is here used in the former sense and sitly translated rise It implieth a cleâ—…r manifestation of a thing Christ was ever As God he was from 〈◊〉 to everlasting Psal. 90. 2. As God-man Mediator and Priâ—…st he was shadowed and typified in all the Priests that ever were from the beginning of the world But being incarnate he rose as the Sun and by his rising dispelled the clouds and shadows of all the types and ceremonies Upon these premises that Christ was a Priest and after another order then the sons of Levi and raised up instead of them to perfect what they could not the imperfection of the legall Priest-hood is evinced §. 65. Of superfluous additions to perfection FRom the Apostles argument that the Leviticall Priest-hood was imperfect because another was raised after it It may well be inferred that Nothing need be 〈◊〉 to that which is perfect Hereby the wise man proveth the work of God to be 〈◊〉 because nothing can be put to it Eccl. 3. 14. The like may be said of the word of God and thereupon the wise man giveth this advice adde thou not unto his words Prov. 30. 5 6. 1. Whatsoever is added to that which is perfect must need be superfluous because nothing is wanting or defective in that which is perfect 2. An addition to that which is perfect is dishonourable for it seemeth to impeach it of some imperfection Hereby is discovered the boldnesse pride and presumption of the Church of Rome who of her own idle brain maketh many additions to things most absolute and perfect as to God Christ the Holy Ghost and holy ordinances 1. To God who is al-sufficient they adde many idols to help them in their needs as if God were not of himself able to help in all needs 2. To Christ who is in all that he undertaketh willing and able to accomplish it they adde in all his offices coadjutors and helps To his kingly office they adde a viceroy an head a spouse of his Church as if he alone could not govern it To his propheticall office they adde a great Prophet to coyn new articles of faith to turn those which Christ hath established this way or that way as their Pope pleaseth To his Priesthood they adde other Priests to offâ—…r up as they say true real â—…pitiatory sacrifices for the quick and dead To his mediation and 〈◊〉 they adde the mediation and intercession of all the Angels 〈◊〉 Saints in heaven To his blood the milk of the Virgin Mary To 〈◊〉 wounds the wounds of their Saint Francis To his death the 〈◊〉 of Martyrs among whom they reckon many traytors and 〈◊〉 â—…rious malefactors To his merits the merits of mens works 3. To the Holy Ghost who likewise is able to effect what he undertaketh 〈◊〉 in wisdome in regard of mans weaknesse he useth meanes which 〈◊〉 are but bare instruments they adde Bishops and Priests to whom 〈◊〉 give a divine power of breathing in an holy spirit and to the â—…ments of working grace by the very act done 4. To the word of God which is most perfect they adde Canons of â—…cels decrees of Popes and sundry humane traditions 5. To the two Sacraments which Christ the wise King of his Church 〈◊〉 thought sufficient they adde five others namely Orders Pennance â—…firmation Matrimony and Extream unction Against these and all other like additions may the Apostles argument be pressed 〈◊〉 God Christ the Holy Ghost the word of God and Sacraments be perfect 〈◊〉 those additions are vain But if there need such additions then are not God 〈◊〉 the Holy-Ghost the word of God and Sacraments perfect Take notice 〈◊〉 〈◊〉 the blasphemous positions of that whorish Church 2. Let us learn to testifie our acknowledgement of Gods and Christs 〈◊〉 〈◊〉 Spirits alsufficiency and perfection by trusting wholy and only on them Tâ—…e 〈◊〉 is to be applyed to Christs offices sacrifice merits word and Sacraments §. 66. Of Christs Priest-hood differing from Aarons THe Apostle sets down the difference betwixt the Leviticall Priest-hood and Christs both affirmatively thus After the order of Melchisedec and negatively thus and not to be called after the order of Aaron This he doth purposly to 〈◊〉 with an objection which might be made against his former arguments namely that a succession of one thing after another doth not necessarily imply an imperfection in the one and perfection in the other For Eleazar succeeded â—…Wprdâ—… and so other Priests under the Law one after another yet the latter were not more perfect then the former Answ. The Apostle doth not draw his argument simply from the succession of one Priest to another but of one Priest-hood and that after another order These two orders of Melchisedec and Aaron are the only two orders of Priesthood that ever were instituted in Gods Church In this respect the numeration of orders here set down is full and perfect The former after which Christ was hath been proved to be far more excellent then the latter see v. 4. § 31. The latter after which Christ was not is stiled the order of Aaron 〈◊〉 was the first publick legall Priest that Priest-hood was appropriated to him and liâ—… seed and the Laws concerning that Priest-hood were first given to him and in and under him to his posterity Fitly therefore is that Priest-hood said to be after 〈◊〉 order of Aaron This word called is not the same that was used Chap. 5. v. 4. § 〈◊〉 About Gods deputing one to an office It properly signifieth to be said Chap. 3.
to be like man is shewed Chap 2. v. 27. § 166. But here in reference to man a meetness a necessity of Christs excellency above all men is set forth and that in purity and dignity Therefore Such a Priest became us because there was no other way to effect that which he did for us nor other meanes to free us out of our misery We were every way 〈◊〉 Our actuall sins are many Isa. 59. 12. We are by nature impure Psal. 51. 5. We are guilty of Adams sin Rom. 5. 12. By sin we implunged our selves into such a gulph of misery and made our selves such vassals of Satan and such vessels of Gods wrath as none but such an one as was so pure as Christ was and so high as Christ was could deliver us No man so pure no Angel so high higher then the heavens Thus it appeareth that Christ was the fittest High-Priest and Saviour that 〈◊〉 have been given for man Act. 4. 12. 1. From hence the bottomlesse depth of mans misery may be inferred that 〈◊〉 ther High-Priest could be fit for him but the Son of God made son of man so 〈◊〉 so high as he was 2. Herein appears the wonderfull great and good respect of God to man 〈◊〉 would do for him what best became man though it were to give his Son 3. This giveth proof of the wisdome of God whereby he ordereth things 〈◊〉 best become himself Chap. 2. v. 10. § 86. Yea also which may be fittest for 〈◊〉 and best become him 4. This teacheth us in all things to aim at that which becomes us If 〈◊〉 things are true or honest or just or pure or lovely or of good report think oâ—… 〈◊〉 things Phil. 4. 8. This was the argument which Christ pressed upon the Bapâ—… Matth. 3. 15. Ministers must speak the things which become sound Doctrine Tâ—… 2. 1. Women must adorn themselves as becommeth such as proâ—…esse godlinesse 1 Tim. 2. 1 All Saints must walk worthy of their holy calling Eph. 4. 1. This is it that 〈◊〉 them 5. As God did that which becomes us so we must do that which becomes 〈◊〉 and in this respect do all things to the glory of God 1 Cor. 10. 31. §. 109. Of Christ being holy harmlesse undefiled separate from sinners THe purity of Christ as he is our Priest is set out in four distinct branches The first is this holy This implieth one that is dedicated and conseâ—… to God Herein the Apostle hath reference to the condition of the High-Priest â—…der the Law who were counted and called holy Aaron had this stile the 〈◊〉 〈◊〉 of the Lord Psal. 106. 16. As his person so his apparell was counted holy Exod. 28. 2. So the place where he exercised his Ministery was the holy place Exod. 〈◊〉 29. and the place whereinto the High-Priest went once a year the holy of holies 〈◊〉 9. 3. All appertaining to him was accounted holy therefore there was 〈◊〉 on the breast-plate when he went before the Lord Holinesse to the Lord Exod. 28. 36. All these shewed that in his office he was sanctified and consecrated to God So was Christ but in a far more excellent manner The legall Priests were holy in an outward and legall manner So they might be holy Priests yet unholy men Christ was inwardly truly properly every way holy This is evident by the other parts following concerning Christs purity to which points parts and degrees of holinesse none of those Priests ever attained The second is harmlesse This is a privative compound The simple 〈◊〉 signifieth an hurtfull or mischievous person He that wronged his fellow 〈◊〉 hath this title given unto him and it is translated evill Matth. 24. 28. The 〈◊〉 which Saul did to the Church are comprised under this word Act. 9. 13. This compound signifieth one that doth no wrong In Latine it is fitly â—…ted innocent one that doth no wrong Every sin is a wrong to God oâ—… 〈◊〉 This therefore sheweth that Christ was free from all actuall sin within and 〈◊〉 He never did any wrong or harm to God or man in thought word or deed and in that respect this Epithite harmlesse or innocent is attributed to him He never committed any offence outwardly either in speech for no guile was found 〈◊〉 〈◊〉 mouth 2 Pet. 2. 22. nor in deed In this respect he challenged his adversâ—… Ioh. 8. 46. When the devill came to fist him he found nothing in him 〈◊〉 14 〈◊〉 Neither did he inwardly commit any sin for he knew no sin 2 Cor. 5. 21. Had 〈◊〉 been any in him he must needs have known it As privatively he did no offence so positively he performed all duty for he fulfilled the Law to the full He loved God with all his heart with all his soul with all his mind and with all his strength and his neighbour as himself Luk. 10. 27. In reference to God he saith I have finiâ—…d 〈◊〉 work which thou gavest me to do Joh. 17. 4. And in reference to man thus 〈◊〉 love hath no man than this â—…at a man lay down his life for his friends Joh. 15. 13. 〈◊〉 so did Christ. Tâ—…e 〈◊〉 is undefiled This word also is a compound The simple verb 〈◊〉 to â—…ollme Chap. 12. 15. This compound is fitly translated undefiled 〈◊〉 13. 4. Here it hath reference to originall corruption whereby mans nature is 〈◊〉 â—…horowout in every power of soul and part of body But in Christ there is no speâ—…k of corruption He is holy and fully free from this even as from all aâ—… sin Hereupon the Angell that brought the first newes of his conception thâ—… stilâ—…th him That holy thing which shall be born c. Luk. 1. 35. See more hereâ—… Chap. 4. v. 15. § 91. The fourth is separate from sinners The verb whence this word is derived signifieth to reâ—…ove or separate from a place Act. 18. 1 2. From a person Phiâ—… v. 15. 1 Cor. 7. 10 11 15. and from an estate or condition Rom. 8. 35 39. Under the word sinners all sorts of men even all that come from Adam are corpâ—…ised This then hath reference to the guilt of Adams sin whereunto all his postâ—…rity stood obliged even all men as they came out of his loins for he as a publick person bore them all in his loines Rom. 5. 18. Object Christ also came from Adam See the answer hereunto Chap. 4. v. 15. § 91. There is further shewed how Christ as our High-Priest is perfectly pure §. 110. Of Christ made higher then the heavens THe dignity of Christ as our High-Priests is thus set out Made higher then the 〈◊〉 This word made having reference to Christs exaltation intends his advancement thereunto as if it had been thus expressed exalted higher c. That word is used to shew that the exaltation here mentioned is to be understood of Christ as he was man and mediator betwixt God
and man for he is exalted partly in regard of his humane nature and partly in regard of his office This adjective higher is the comparative of that positive which is translated high Chap. 1. v. 3. § 15. The word heavens may here be taken properly and so imply that Christ is advanced above all the visible heavens even the Starry sky Or it may be taken metonymically for the inhabitants of the highest heaven which are glorified Saints and glorious Angels Object God himself is said to be in heaven but Christ is not advanced above him Answ. God is not properly in heaven as contained therein but because his glory is there most manifested See The guide to go God or explanation of the Lords Prayer Preface § 16. The point principally here intended is this Christ our Priest is advanced above all creatures Thus is he said to ascend up far above all heavens Eph. 4. 10. far above all principallities c. Eph. 1. 21. Of this exaltation of Christ. See Chap. 1. v. 3. § 34 35. and v. 13. § 149 and Chap. 4. v. 14. § 84 85. §. 111. Of Christ not offering for himself IN the 27. verse the other part of the difference between Christ and the Leviticall Priests is set down It is concerning the sinfulnesse of those Priests which is proved by an act of theirs They offered up sacrifice for their sins therefore they were sinners To shew that this effect is here mentioned purposly to magnifie Christ above them the Apostle thus bringeth it in who needeth not c. This relative who hath reference to Christ described in the former verse For that which is here said can be applied to none else This word needeth though it be the sâ—…me in our English which was used Chap. 5. 12. Yet in Greek there are two distinct words in this and that place That word implyeth a need through deficiâ—…ncy This a necessity This is that word which is used v. 12. and translated necessity It is here negatively spoken of Christ who needeth not in reference to the legall Priests on whom there lay a necessity of offering up sacrifices for their sins This negative giveth us to understand that Christ died not for himself 〈◊〉 needed no sacrifice for himself Where mention is made of the end of Christs sacrifice we shall find it to be for others Isa. 53. 4 5. Eph. 5. 25. The two points before noted of Christ his perfect purity and high dignity 〈◊〉 monstrate as much 1. This is an evident argument against Christs meriting for himself See 〈◊〉 2. v. 9. § 74. 2. This much amplifieth Christs love to us that though there were no need 〈◊〉 his offering up a sacrifice for himself yet he would do it for us 3. This is a good pattern to us to do good to others though there should be 〈◊〉 need therein for our selves From the force of this negative argument that Christ offered up no sacrifice 〈◊〉 himself we may well infer that things which need not are not to be done 〈◊〉 is not to be worshipped with mens hands because he needeth not any such thing Act 〈◊〉 25. Christ would not wash Peters hands and head because he that is washed â—…eth not save to wash his feet Joh. 13. 9 10. In the City that had no need of 〈◊〉 Sun or Moon they shined not Rev. 21. 23. That which needs not is superfluous and all superfluity is at least in vain How vain are Popish Images and all their superstitious ceremonies How 〈◊〉 are their multitudes of Mediators How vain are their sacrificing Priests and â—…dy sacrifices How vain are prayers for the dead and a thousand like things 〈◊〉 they do even in Gods worship whereof there is no need It becomes us duly to weigh in all our weighty enterprises especially in 〈◊〉 wherein we have to do with God what need we have of them and answerably 〈◊〉 do them or forbear them §. 112. Of daily sacrifices OF the Greek phrase translated daily See Chap. 3. v. 13. § 145. It is 〈◊〉 set down as another difference between Christs sacrifice and the sacrifices of the legall Priests They were offered up day after day this only once For Christ 〈◊〉 once did to the full what was to be done by his sacrifice But they did not so 〈◊〉 theirs Herein is couched a sixt argument to prove the excellency of Christs Priest-hood above the Leviticall See § 1. It is taken from the oft offering up of their sacrifices which argueth imperfection But Christs perfect sacrifice was once only offered 〈◊〉 This word daily intends two points 1. An insufficiency in those Sacrifices For oft renewing and reiterating a 〈◊〉 implies an imperfection thereof Would they not have ceased to be offered if they 〈◊〉 made perfect Heb. 10. 2. By this our Lord proves that ordinary water could not throughly quench 〈◊〉 for ever because whosoever drinketh thereof shall thirst again Iohn 4. 13. There is no need of reiterating that which is perfect and maketh perfect and if there be no need thereof it must needs be superfluous and vain See § 111. The blasphemous doctrine of the Masse is hereby discovered for Papists say that therein they offer up that very sacrifice which Christ himself offered upon the Crosse. They offer it up daily thereby they make it imperfect They can 〈◊〉 be able to answer this argument This further sheweth that our ordinances are not simply to be rested in as in things that can make us perfect They are in themselves but as bodily exercises which profit little 1 Tim. 4. 8. That which the Baptist said is true of all the Ministers of the Gospâ—…ll they Baptize but with water Matth. 3. 11. Men may eat and drink Sacramentall bread and wine and yet eat and drink damnation to themselves 1 Cor. 11. 29. The Gospell preached may prove a savour of death 2 Cor. 2. 16. In the 〈◊〉 therefore of outward ordinances Christ must be beheld and faith fixed on him so may they be call'd helps to spirituall grace and heavenly blessings Thus might the sacrifices and other prescribed rites be under the Law 2. A duty which is frequently to observe such warrantable meanes and â—…ed helps as cannot at first do all that for which they are enjoyned On this ground we must exhort one another daily See more hereof Chap. 3. v. 13. § 145. By oft use of such helps supply may be made of that defect imperfection which is in them through our weaknesse By long putting in water into a vessell drop by drop it may be filled though it have but a small vent It wil be our wisdom to observe what meanes God hath sanctified for our spiritual edification and to be frequent and constant in the use of them Ministers must preach the word and be instant in season and out of season 2 Tim. 4. 2. People must search the Scriptures daily Acts 17. 11. So
him as 1 Cor. 12. 12. and the Church may comprize under it the head also So as the Church excludes not Christ no more then the body excludes the head nor Christ excludes the body but is joyntly to be considered with his body The Church was typified by a Candlestick rather then by the light to shew that of it self it hath no light Light must be put into it or it cannot shine In this respect light must be sought of God Iohn 1. 9. and acknowledged to be from God Gal. 2. 20. and imployed to his glory Rom. 11. 36. As the Church in generall so the particular parts and members thereof are taught by this type to hold forth that light which they receive Phil. 2. 16 Every oâ—…e in his place must labour to shew â—…orth that light of knowledge or of any other 〈◊〉 that he hath received to enlighten direct and comfort others thereby There are two especiall wayes of holding forth light One by instructing others Another by walking as Children of light before others Thus may thus must Magistrates Ministers Parents Masters yea and private Christians shew themselves to be Candlesticks §. 8. Of gold the matter of the Candlestick typifying the purity and preciousnesse of the Church THe first particular noted about the Candlestick is the matter thereof which wa pure gold Exod. 25. 31. Gold of all mettall is the most pure and precious Pure in that it is freest from drosse and least subject to rust In this matter it sheweth that the Church is the purest society in the world It is the â—…oly Church for 1. Christ cleanseth it by his blood v. 14. 2. He sanctifieth â—…t by 〈◊〉 Spirit 1 Cor. 6. 11. 3. By his word he sanctifieth them also Ioh. 17. 17. Hereby tryall may be made of publick assemblies and private persons If publick assemblies have pure ordinances and services such as can abide the triall of the Lords touch-stone which is the word then they are true Churches In them we may safely abide To them we may draw others and we may stand for the maintenance of them to the uttermost In like â—…anner may particular persons be tryed Every man that hath this hopâ—… in hiâ—… 〈◊〉 himself even as Christ is pure 1 Joh. 3. 3. As Gold is a pure mettle so it is very precâ—…ous Ezra 8. 27. Isa. 13. 12. This typifieth that precious esteem which God hath of his Church In this respect it is stiled a peculiar treasure unto God above all people Exod. 19. 5. and the members of the Church are called Gods jewels Mal. 3. 17. They must needs be precious in Gods account because they are bought with the precious blood of his son 1 Pet. 1. 19. and decked with the precious graces of his Spirit Great is that incouragement which may be fetcht from hence against such scorns and reproaches as the world layeth upon the Church She is in scorn called forsaken and dâ—…solate but the Lord câ—…lleth her Hephei-bah that is my delight in her Isa. 62. 4 These are those righteous ones who are more excâ—…llent then their neighbours Prov. 12. 26. Lazarus a poor begger was in this respect more excellent then Dicâ—…s Angels attended Lazarus and carried his soul to heaven when he died Luk. 16. 22. But the devils attended Dives and carried his soul to hell On this ground it may well be said Comfort yee comfort ye the people of the Lord Isa. 40. 1. §. 9. Of the parts and ornaments of the Candlestick typifying the use and graces of the Church A Second particular concerning the typicall Candlestick respecteth the parts thereof These were partly for use partly for ornament The parts for use were the seven lamps Exod. 25. 37. There were six branches of the Candlestick in each whereof was a lamp and on the top of the shaft was the seventh These were to give light for into them the week and the oyle was put These typifie the manifold graces of Gods Spirit 1 Cor. 12. 8 c. The number of seven is a number of perfection Though the graces of Gods Spirit are in sundry particular respects different one from another yet in this main end they agree that they are all as lights The six branches were of use to hold out those lamps that they might give the better light They set forth those ministeriall functions which Christ hath sanctified to his Church for holding out the light of his word Ministers are needfull to cause the light of Gods word to shine forth the brighter This they do by reading expounding preaching and applying the word of God The parts of the Candlestick for ornament were Knops flowers c. Exod. 25. 41. By these Gods care was typified in beautifying and adorning his Church with excellent ordinances and priviledges and the members of his Church with singular and severall graces This teacheth us to behave our selves decently or comely 1 Cor. 14 40. and to follow the things which are honest just pure lovely and of good report Phil. 4. 8. The branches and bowls came out of the shaft of the Candlestick Exod. 25. 31 32. This typified that the functions and graces of the Church come from Christ He giveth gifts to men Eph. 4. 8 c. For men are not snfficient of themselves to think any thing as of themselves 2 Cor. 3. 5. This should stir us up to imploy and improve the places and gifts we have to the end for which they are given For an account will be taken Matth. 25. 19 c. As the branches were supported and held up by the shaft so Ministers and all Saints are supported and enabled to do what belongs unto them by Christ. He makes able Ministers of the New Testament 2 Cor. 3. 6. He worketh both to will and to do Phil. 2. 13. None therefore may arrogate any thing to themselves 1 Cor. 4. 6 7. All is to be ascribed to Christ 1 Tim. 1. 12. §. 10. Of the appurtenances of the Candlestick A Third particular about the Candlestick concerneth certain 〈◊〉 There is mention made of certain golden pipes which empty out of themselves oyle into the lamps Zach. 4. 12. The Prophet therein hath reference to the Candlestick in the Tabernacle So as this typified a continuall supply of grace to the Church Hereby we are taught to depend on Christ for supply from time to time only our care must be to use those means which are sanctified unto us as Aaron was to order the lamps upon the Candlestick before the Lord continually Lev. 24. 5. Among the appurtenances may be reckoned tongs and snuft-dishes all of pure Gold Exod. 25. 38. These typified that Ecclesiastical discipline and government which is grounded on Gods word and thereby comes to be pure and 〈◊〉 as Gold This is needful in the Church for preserving the pure light thereof They who have power in the Church ought to be conscionable in the preservation and use of these snuffers
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
first not so For the 〈◊〉 beheld the first out of their court but not the second and common people are 〈◊〉 to abuse sacred rites Besides Angels are most conversant in heaven 5. In the curious workmanship for this second is said to be of cunning work Exod. 26. 31. There is â—…ar greater cunning about heavenly things then about the things here low By both vailes the priviledge of the new covenant was set out In the Christian Church the mysteries of the Gospel are more plainly and fully revealed then they were under the law The vail is taken away and we all with open face behold as in a glasse the glory of the Lord 2 Cor. 3. 16 18. Heaven also is more clearly and fully laid open As an evidence hereof the heavens were opened when Christ was Baptized Matth. 3. 16. §. 17. Of the Matter Workmanship Pillars and use of the Vail THe first particular about the foresaid vail is the matter thereof which was of blue and purple and scarlet and fine twined linnen Exod. 26. 31. It was the finest matter that ever any vail was made of 1. The fine linnen was a type of the pure righteousness of Christ even that wherewith the Saints are clothed Rev. 19. 8. This linnen is said to be twined and that for strength which shewed the sâ—…edfastnesse of Christs righteousnesse and that as apprehended by faith The colours were most pretious such as Princes garments use to be set out with 1. Blew This colour is reckoned as a choyce colour of rich apparel Ezek. 27. 24. Ier. 10. 9. Our Knights of the Garter who are of the most honourable order amongst us weare ribons of blew colour 2. Purple The rich mans glorious attire is thus set forth he was clothed in purple Luk. 16. 19. 3. Scarlet A description of such as were delicatly brought up is thus set out They were brought up in Scarlet Lam. 4. 5. In all ages and in these our times Princes Nobles and men of great place go in purple and scarlet These colours set out blood and shew that in Christs flesh is that pure blood whereby his Church is purged Rev. 1. 5. and 7. 14. It is said of Christ that he was 〈◊〉 with a testure dipt in blood Rev. 19. 13. The colours shew the glory of Christ even in his flesh With his blood he purgeth his Church Rev. 1. 5. They further typifie the pretiousnesse of Christs blood 1 Pet. 1. 19. O trample it not under foot Heb. 10. 29. This type affords 1. A motive to endevour to be pure as Christ is pure 1 Ioh. 3. 3. 2. A means of tryal to know whether we are of Christs body Rev. 7. 14. The second particular of the foresaid vail was the curious workmanship This with the fâ—…re-named colours was a type of excellent gracâ—…s wherewith Christ in his humane nature was adorned In this respect it is thus said of him Thou art sairer then the children of men grace is powred into thy lips God thy God hath â—…ted thee with the oyle of gladnesse above thy fellows Psal. 45. 2 7. For God giveth not the Spirit by measure unto him Joh. 3. 34. This is the rather to be noted because of his fulnesse we all receive Joh. 1. 16. A particular instance of the foresaid curious workmanship were the 〈◊〉 that were wrought thereupon These were shapes of young men with wings They did in particular set out the attendance of Angels on Christ as he was God-man the head of the Church For the Angels are said to ascend and descend upon the Son oâ—… man Joh. 1. 51. This is a point of great comfort for by virtue hereof they are made ministring spirits to us Heb. 1. 14. and have a charge given them to keep us in all our wayes Psal. 91. 11 12. And therefore they pitch their tents about us Psal. 34. 7. and are ready to carry our souls to heaven when we die The thiâ—…d particular of the foresaid vail were the pillars whereon it hung These 〈◊〉 in 〈◊〉 four all of 〈◊〉 wood whereof see § 12. They were covered with Gold whereof see § 8. and set in sockets of Silver Silver is also a precious mettal next to Gold and more fit for that use then Gold The hooks whereunto the vail was fastned were all of Gold Exod. 26. 32. The pillars set out the deity of Christ by which his humanity was supported in all that he did endured The lookes and sockets of silver set out the union of Christs humane nature with his divine Hereby we are taught how to believe in Christ even as he is Immanuel God with 〈◊〉 Thus our faith will be better strengthned in all his undertakings and suffeâ—… The fourth particular concerning the foresaid vail concerns the use of it which vnto divide between the Holy place and the most Holy Exod. 26. 33. This typified 〈◊〉 division and difference between the Church militant and triumphant Though there were but one intire Sanctuary yet the parts thereof were severed So though there be but one intire Church which is the true Catholick Church yet it conâ—… of two parts We cannot be in both together therefore we must be conâ—… to abide here in the Church militant till the vail of morâ—…ality be removed §. 18. Of the Golden Censer Heb. 9. 4. Which had the golden censer c. IN this and the next verse sundry particular types which were in the most holy place are set down This phrase which had hath reference to that part of the 〈◊〉 which is called the most holy place The first of the types here mentioned is the golden Censer The Greek word translated Censer is ambiguous It is derived from a 〈◊〉 that signifies incense and signifieth that whereon incense is put or offered up 〈◊〉 this respect some put it for the Altar whereon incense was offered Others take it for a Censer which was an instrument made with a broad pan fit 〈◊〉 hold fier on it with a steel or handle to hold it by Thus have our English translators turned it Censer and that most properly For it 〈◊〉 here said to be in the most Holy place but the Altar of incense was in the Holy place The Altar was set before the vail not within And Incense was to be offered on it 〈◊〉 morning and evening Exod. 31. 6 7. but into the most Holy place the High Priest went only once a year v. 7. It is therefore here taken for the Censer which is described Lâ—…vit 16. 12 13. Object No mention is made by Moses of any such instrument in the most holy place Answ. Where it is said that the High Priest shall take a Censer when he entereth into the holy place Lev. 16. 12. he meaneth this Censer of gold which he took out of the holy place and with it took fire from off the Altar and so went into the holy place again I deny not but that there may be
the Ark. So as all these types the Ark the pot of Manna and Aarons rod c. are implyed to be together in the most holy place §. 22. Of Manna THe third holy type here mentioned to be in the most holy place is thus set down the golden pot which had Manna Two things are here expressed 1. The type it self 2. The vessel wherein it was preserved This is the more distinctly recorded and the more carefully to be observed because it was not only a type which prefigured a truth to come but also a Sacrament to seal up Gods promise of Christ unto them For Manna was to the Jewes 〈◊〉 the bread of the Lords Supper is to us of it â—…aith the Apostle they did all eat the 〈◊〉 spirituall meaâ—… Manna was to the Jewes spirituall meat and the same spirituall 〈◊〉 which we Christians eat that is Christ himself his body 1 Cor. 10. 3. The history of Manna is distinctly set down in the 16. Chapter of Exodus We will consider it 1. In generall with reference to the main truth 2. In the particular circumstances whereby the resemblance betwixt the type and truth will more cleerly be manifested As other types so this typified Christ. For as the rock whereof the Israelites drank was Christ So was Manna The hidden Manna which hath reference to this Manna sets out Christ Rev. 2. 17. Christ is to the souls of believers as Manna was to the bodies of the Israelites I 〈◊〉 the living bread saith Christ which came down from heaven If any man eat of this bread he shall live for ever and the bread that I will give is my flesh which I will giâ—…e for the life of the world Joh. 6. 51. This teacheth us to hunger after Christ that is earnestly to desire him to eat of his flesh that is to believe on him made man for this end we must frequently and seriously meditate on this heavenly Manna and on the necessity and excellency thereof Our bodies do not more need food then our souls need Christ nor can corpâ—…rall food do such good to our bodies as Christ to our souls The Israeliâ—…es were exceedingly troubled when they wanted bread Exod. 16. 3. By this type let us bring our hearts more to desire Christ so shall we make good use of him §. 23. Of the name the Author the place and kind of food pâ—…efigured under Manna ABout this third type sundry particular circumstances are to be duly obâ—…erved 1. The Title given to it 2. The Author of it 3. The Place whence it came 4. The Kind of food 5. The Manner of giving gathering and using it 6. The Meanes of reaping benefit by it 1. The title is thus expressed It is Manna Exod. 16. 15. The word is an Hebrew word and retained in the Greek Latine English and other languages The Verb whence it commeth signifieth to prepare Ionah 2. 1. It signifieth also to distribute or appoint Dan. 1. 10. This word according to the derivation of it intendeth a portion prepared Wisdome 16. 20. This typified Christ as a portion prepared for us Of Christ it may well be said as was said of that portion which Elkanah gave to Hannah it was a worthy portion 1 Sam. 1. 5. no such portion was ever given to children to men Herein we may well rest and say The Lord is the portion of mine inheritance c. Psal. 16. 5. So as we may count all things but losse for this portion Phil. 3. 8. 2. The Author of this Manna was the Lord. For Moses said unto them This is the bread which the Lord hath given you to eat and withall the Lord said hereupon ye shall know that I am the Lord your God Exod. 16. 12 15. The people of Israel were at that time when Manna was first given in such distresse for want of food as none could help them but the Lord himself That distress so moved his bowels as he gave evidence of his extraordinary power in providing for them Christ himself thus applyeth this point my Father giveth you the true bread Joh. 6. 32. This world is as destitute of spiritual food as the wilderness was of corporal and God was as much moved with our spiritual need as with their corporal Much doth this commend both the type and the truth Things given by great persons especially if they be seasonably given in great need and for singular use are highly esteemed 3. The place from whence Manna came is said to be heaven Exod. 16. 4. Psal. 78. 23 24. It was so ordered to shew that it came from God yea also to give evidence of the excellency thereof in which respect it is also called Angels food Psal. 78. 25. Object Christ saith that Moses gave them not that bread from heaven Joh. 6. 31. Answ. 1. Christ speaketh of the highest heaven but Moses of the lowest heaven where the clouds are For from thence Manna fell 2. Christ especially intendeth the quality of that Manna that is was not as he himself heavenly Yet by the place from whence that Manna fell was typified that Christ the truth thereof was truly and properly from the highest heaven For the bread of God is 〈◊〉 which commeth down from heaven and giveth 〈◊〉 unto the world Joh. 6. 33 51. In this respect it is said of Christ that he is the Lord from heaven 1 Cor. 15. 47. Christ was true God and by assuming our humane nature he came down from heaven This addeth somewhat more to the commendation of this food Things farre 〈◊〉 are highly esteem d. This food is fetchr as far as from heaven yea it is heavenly food and therefore the more highly to be esteemed 4. For the kind of food Manna is thus described a small round thing as small as the hour frost on the ground It was like Coriander seed white and the taste of it was like wafers made with honey Exod. 16. 14 31. In this description four points are observable 1. The quantity of the grain It was small Thus Christ that he might become food for us was made smal that is mean and of no reputation Isa. 43. 2 c. Phil. â—… 7. As Christ became poor to us 2 Cor. 8. 9. So he became smal to make us great 2. The figure of the grain it was round not as wheat but Coriander seed This figure â—…oteth out a kind of fulness and perfection as four square setteth out steadiness and stability Rev. 21. 16. 〈◊〉 typifieth that fulness of grace which is in Christ Col. â—… 19. 3. The colour of it was white This colour in Scripture is used to set out purity 〈◊〉 51. 7. Rev. 7. 14. This typified the purity of Christ Heb. 7. 26. My beloved is white saith the Church 〈◊〉 〈◊〉 On this ground we may more perfectly trust to what he did and endured for us 〈◊〉 we may more boldly in him appear before God though we be black yet
for it of the very same cise This shews that Christ is every way fit for that purpose whereunto he is put 4. The place where this Mercy-seat was set was upon the Ark Exod. 25. 21. For it was to cover the Ark. An especiall reason hereof is thus rendered In the Ark tâ—… sâ—…alt put the testimony that I shall give thee This point was before mentioned in setting down thâ—… Ark. It is here again repeated in setting down the Mercy-seat Exod. 25. 16 21. Surely there was an especial end of repeating this point which was thiâ—… to make us take the more notice of the truth typified hereby which is that the rigour of the Law in accusing and condemning all that have not perfectly fulfilled the same is suppressed by the mediation of Christ and by the attonement which â—…e hath made for us Well therefore is he stiled apropitiation for us 1 Iohn 2. 2. And thereupon the Apostle saith There is no condemnation to them that are in Christ 〈◊〉 〈◊〉 Admirable is the comfort which hence ariseth to poor sinners Should the law be saffered to stand up against them to indight accuse and give witnesse against them they must needs be found guilty and condemned The law is the forest acâ—… that a sinner hath Without the law sin and devill want their evidence When one is arraigned if his accusers appear not at all or appear without evidence he is acquitted Thus by Christ shall such as believe on him be acquitted 〈◊〉 suppresseth all accusations against all that believe iâ—… him â—… The end or use of this mercy-seat is thus expressed by God himself There I will meet with thee and I will commune with thee from above the mercy-seat Exod. 2â—… 22. And of Moses it is said that he heard the voyce of one speaking unto him from off the Mercy seat Numb 7. 89. So as this was a place for God to manifest his presence â—…d to declare his will thereat In this respect is God stiled the Lord which dwelleth 〈◊〉 the Cherubims 1 Sam. 4. 4. Psal. 80. 1. Isa. 37. 16. For the mercy-seat was placed between the Cherubims § 32. This typified Christ to be the means of Gods manifesting his presence and declaring his will unto us Never was there so lively a representation of Gods presence as in and by Christ Ioh. 14. 8 9 10. Never was Gods will so fully and cleerly made known as by Christ Ioh. 1. 18. We ought therefore to hear him Matth. 17. 5. Yea to give more earnest heed to the things which he hath revealed Heb. 2. 1. §. 32. Of the Cherubims THough the Cherubims be here set down as an ornament of the mercy-seat thus and over in the Cherubims of glory shadowing the mercy-seat Yet they were a distinct type and may be so considered The history of them is registred Exod. 25. 18 19 20. About them these particulars are set down 1. Their title 2. The matter whereof they were made 3. The place where they stood 4. Their manner of standing 1. Their title Cherubim is an Hebrew word Some draw the notation of it from the Hebrew note of similitude and a Chalde word which signifieth a 〈◊〉 In Hebrew Cherub signifieth a form or Image of any thing See Chap. 1. v. 7. § 84. These Cherubims did set out Angâ—…ls 2. The Rhemists in their Annotations of this place do justifie the setting up of Images in Churches from this instance But I return these Answers 1. We must distinguish between times Then the Church was in the childhood much instructed by external visible and earthly rudiments 2. This place where these resemblances were was the most holy place kept from the sight of the people 3. For those Images the Church had an expresse warrant but Papists have no such warrant for theirs but rather a contrary inhibition Many of the Ancients apply these two Cherubims to the two testaments The old and the new and that on these grounds 1. Because they are two 2. Because they agree in one 3. Because they commend unto us the mercy of God Answ. 1. There is no warrant from any part of Scripture for this application 2. In other places they do apparently set forth Angels as Gen. 3. 24. Psal. 18. 10. Ezek. 10. 1. 3. Their description declareth them to be Angels 2. Their matter was of Gold Exod. 25. 18. This setteth forth 1. The excellency and glory of them For where the Angel of the Lord appeared it is said the glory of the Lords shone Luk. 2. 9. See Chap. 1. v. â—… § 90. They are called Cherubims of glory 2. The purity of their nature For they continue in that integrity wherein God at first made them and thereupon are stiled holy Angels Mark 8. 38. See Chap. 1. v. 7. § 89. 3. Their everlasting continuance For Angels are immortall spirits This matter is said to be of beaten work Exod. 25. 18. So as it was all solid gold not partly wood partly gold This set out their simplicity that they were without mixture spirits without bodies See Chap. 1. v. 7. § 86. This beaten work is said to be in the two ends of the Mercy-seat Exod. 25. 18. This declareth that their stability is from Christ. As at first they had their being from Christ Col. 1. 16. So by him they are established and so are we also Eph. 1. 10. 3. The place where these Cherubims were set was in generall the most holy place which typified heaven Thus heaven is the principal place of Angels aboad In which respect they are stiled Angels of heaven Matth. 24. 36. and Angels which are in heaven Mark 13. 32. And an heavenly 〈◊〉 Luk. 2. 13. There they were at first placed and because they remain pure there they still abide In particular they were placed over the Ark where God manifested his presence for they are ever in the pâ—…sence of God Matth. 18. 10. that they may still know his will and that in speciall for the Churches good They were in speciall at each end of the mercy-seat One at the one end the other at the other end Exod. 25. 19. This manifested their speciall attendance on Christ. See more hereof Chap. 1. v. 7. § 97. 4. The manner of these Cherubims standing is set down many wayes 1. With wings Exod. 25. 20. This sets out their sweetnesse Hereof see Chap. 1. v. 7. § 92. 2. With wings covering the mercy-seat Exod. 25. 20. In this respect the Apostle here saith that they shadowed the mercy-seat This signified the surpassing and incomprehensable Majesty of Christ for though he be a mercy-seat yet is he also a throne of glory In this respect Angels are set forth with two other wings covering their faces because they could not endure the brightness of Christs Majesty Should not we then here on earth adore that glorious Majesty 3. With faces looking one to another Exod. 25. 20. This shewed the
death is extended to the world Ioh. 1. 29. Ioh. 3. 16. and 6. 51. Answ. 1. The world doth not alwayes comprise every man under it For Christ maketh a difference betwixt them for whom he prayed and the world Ioh. 17. 9. So as they were not of the world And a difference also is made betwixt the Jewes and the world Rom. 11. 15. 2. The word world is an indefinite word and compriseth no more then mankind Therefore there is no necessity of extending it to every one It is sufficient that they to whom it is applyed be in the world and appertain thereunto and enough it is to satisfie that phrase that Christ died for such as are in the world Object 3. Christ is the propitiation for the sins of the whole world 1 Io. 2. 2. Answ. That phrase whole world is there used exclusively and that in reference to all nations even among the Gentiles who were excluded from means of Salvation before Christs time but Christ being exhibited he was offered to the whole world that is to all sorts of people Jewes and Gentiles Object 4. Christs death is extended to as many as Adams fall in these words As by the offence of one Iudgement came upon all men to condemnation even so by the righteousnesse of one the free gift came upon all men unto justification of life Rom. 5. 18. Answ. This comparison betwixt Adam and Christ is to be applyed to all the branches of each stock For as Adam is there set out as one stock from whence all man kind sprouted so Christ is another stock from whence all the elect of God do sprout That thus this comparison must be taken is evident by the benefit that is applyed to those that appertain to Christ which is justification Object 5. Christ died for such as perish thérefore he may die for all Elect and others To this purpose this Text is produced destroy not him with thy meat for whom Christ died Rom. 14. 15. and this denying the Lord that bought them 2 Pet. 2. 1. Answ. 1. The former Text is but an admonition or a caveat It is no expresse assertion 2. The other place is spoken of a meer profession by their profession they made many in charity to judge that they were bought by Christ. Object 6. If Christ dyed for all many are mocked in the offer of his death to them yea Gods Ministers are but lyars in offering that to men which belongs not to them Answ. He is not absolutely offered but to such as receive him According to this limitation Whosoever believeth in him shall not perish John 3. 16. Ministers indefinite offering of Christ is like the servants inviting to a marriage feast many that came not Matth. 22. 3. Ministers in tendring grace to such as partake not of it are no more lyars then Ionah was in denouncing judgement against those upon whom it was not executed Ionah 3. 4 c. Quest. Why is Christ offered indefinitely to all of all sorts Answ. 1. The Elect in this world are mixed with others and not known by Ministers Therefore as a means to draw the Elect the offer is general 2. By this means they that refuse grace are made inexcusable Thus this general offer tends to a clear manifestation of Gods mercy to the one and of his justice to the other Quest. How can they which refuse the offer be made in excusable seeing the grace is not intended unto them Answ. Even as Pharaoh was Exod. 5. 1 2. For they who refuse know not the counsel of God towards them whether it be intended towards them or no and their rejecting of the offer ariseth from a light esteem if not from a plain contempt of the grace that is offered They wittingly and wilfully reject the same §. 142. Of Christs conspicuous appearing A Consequence of Christs once offering himself is set down in these words unto them that look for him shall he appear c. The consequence is that he shal appear again The word translated appear is of the same verb that is translated we see Chap. 2. v. 8. § 68. It implyeth so clear a manifestation as may visibly be seen and discerned It is here used in the passive voyce and future tense as if it had been translated he shall be seen It is spoken of Christ in reference to his descent from heaven at the last and great day of judgement when he shall be seen not only of the Spirits now in heaven but of all Angels and men good and bad yea even of the damned men and devils in hell For all shall be cited before him The Spirits in heaven shall from thence accompany him Matth. 25. 31. The dead shall arise out of the places where they lie Rev. 20. 12 13. The then living shall suddainly be rapt up to meet the Lord in the Aire 1 Thes. 4. 17. The damned in hell shall also be drawn before him to hear their final woful doom solemnly and irrevocably ratified Rev. 20. 10. Hereby it appeareth that the Lord Jesus shall conspicuously manifest himself namely at the day of judgement The word of the Text doth intend as much The word translated comming 1 Thes. 3. 13. spoken of this appearance implyeth a personal presence of the Lord. There is another word used 1 Tim. 6. 14. which is translated appearing which according to the notation of the word signifieth an appearance above others such an appearance as shall shew him to be above others and so make him conspicuous to all The simple noun importeth a cleer or bright appearance This word is six times used in the New Testament and in every place applyed to the appearing here intended 2 Thes. 2. 8. 1 Tim. 6. 14. 2 Tim. 1. 10. and 4. 1 8. and 2. 13. Both these latter words that set out a personal presence and a conspicuous appearance of Christ are joyned together 2 Thes. 2. 8. and glory is added to his bright appearance thus the glorious appearing or the appearing of glory Titus 2. 14. This is that appearing whereof Enoch prophesied Iud. v. 14. And whereof Christ himself and his Apostles makes frequent mention If the manner of Christs comming be duly weighed we shall discern that it will be a most conspicuous appearing Among other evidences these are some 1. He shall descend from heaven 1 Thes. 4. 16. not as at first invisibly but visibly in his humane nature Act. 1. 11. Heaven being on high the opening of it and his comming out of it must needs be conspicuous 2. He shall come with an innumerable company of Angels attending him Matth. 24. 31. This troop must needs make him conspicuous 3. There shal be then a loud shril sound of an Arch-Angel which shall pierce thorow all corners of the world yea even to the deph of the earth and of the Sea and of hell it self which not only the then living but the dead also shall hear for it
shall raise them and withall a great shout of the inhabitants of heaven that shall make all the world to ring again with the noyse thereof 2 Thes. 4. 16. 4. He shall sit upon a throne and that throne shall be a throne of glory Matth. 25. 31. Thrones are set on high that all may behold him that sitteth thereon 5. All nations shall be gathered before him Matth. 25. 32. Not only the righteous but the wicked also shall see him The righteous shall rejoyce to see him the wicked shall wish that the rocks and mountains might fall upon them and hide them from him whom they see 6. He shall judge every one For that end every one is to appear before his judgement seat Rom. 14. 10. Do not all these yea every of them shew that he shall conspicuously appear Thus will Christ appear both in regard of believers and others 1. Among believers many never saw him and many who saw him saw him as a man despised Isa. 53. 3. That they might now see that their faith was not misplaced but set upon one that was worthy to be believed on to be loved and to be obeyed he will so conspicuously appear 2. Wicked ones took occasion of despising him either because while he was on earth he appeared in a mean condition or because in heaven he doth not visibly â—…nifest himself Thus as they regarded not his person so they despised his ordiâ—…ces derided his members oppressed such as professed him That such might be the more affrighted and confounded when they behold him he appeareth conâ—…uously in glory and with power Hereupon it is said that he will come in flaâ—… fire taking vengeance on them that know not God and that he will come to be â—…fied in his Saints and to he admired in all them that believe 2 Thes. 1. 8 10. 1. This cannot but minister singular comfort and encouragement to the faithfull Though their confidence be placed on him whom they never saw yet at length then the day of recompence commeth they shall conspicuously see him In the 〈◊〉 while as their faith is manifested to be more sound so will it be more accepâ—… to him Blessed are they that have not seen and yet have believed Ioh. 20. 29. This was the excellency of Abrahams faith Ioh. 8. 56. Rom. 4. 18. 2. On the other side this cannot be but terrible to the wicked who like the evil 〈◊〉 Matth. 24. 48. take advantage from the Lords absence to live in all looseâ—… and licentiousnesse Fearful is the doom that is denounced against such an 〈◊〉 Matth. 24. 50 51. §. 143. Of Christs last and second comming THe aforesaid appearing of Christ is here said to be the second appearing This hath reference to a former appearing mentioned v. 26. § 130. That was his 〈◊〉 appearing when he took flesh upon him Never did Christ conspicuously and â—…sibly in his own humane nature manifest himself till the fulnesse of time when he 〈◊〉 made flesh At sundry times before he gave some representations of himself in 〈◊〉 shape as when he appeared to Abraham Gen. 18. 2 c. and to Moses Ex. â—… 2. and to Ioshua Josh. 5. 13. 14. but in the forenamed fulnesse of time he took 〈◊〉 unto the unity of his deity whereby he was God manifest in the flesh 1 Tim. 3. 〈◊〉 From that time he continued about thirty three years and an half on earth and there finished all matters of service and suffering requisite for mans redemption be ascended into heaven and there abides never to come from thence till the restitution of all things Acts 3. 21. which will not be before the end of the world This appearing therfore which is be at the end of the world ot is said to be the second 〈◊〉 so as from Christs ascension to the last day he will appear no more on earth Indeed he did appear to Stephen in his humane nature Acts 7. 56. and also to Paul 1 Cor. 15. 8. but both those were in heaven He did extraordinarily enable the visive faculty of Stephens eye to see his bodily shape as far as heaven and Paul knew not whether he was wrapt into heaven or no 2 Cor. 12. 2. but the appearing here mentioned is a generall appearing unto all men into some eminent place where he shall gather all men and Angels before him This phrase of God the father unto him Sit thou at my right hand unto I make thine enemies thy footstool Psal. 110. 1. giveth proof that he shall remain in heaven till death be utterly destroyed for death is the last enemy 1 Cor. 15. 26. But death shall not be destroyed till the last day And this phrase The heavens must receive him untill the times of restitution of all things intends as much The word translated receive signifieth also to retain the thing received as where it is said they received the word Acts 17. 11. and receive the grace of God 2 Cor. 6. 1. The word of God and his grace must be retained The word also translated restitution Acts 3. 21. signifieth a bringing of things to that full perfection whereunto they are appointed This restitution is said to be of all things but this shall not be till the last day Therefore till that day Christs humane nature shall be contained in heaven It is one of the Articles of a Christians faith set down in the three solemn formes of Articles which are commonly call Creeds as the Apostles Creed the Nicene Creed Athanasius Creed and others that Christ shall continue to sit in heaven at Gods right hand till he comes to judge the quick and the dead which will not be till the last day â—… That personal appearance which many conceive shall be of Christ a thousand years before the last day is apparently against the foresaid Scriptures But I would further demand e to what end should he personally appear on earth what good would come thereby his royal throne and seat whereon he sits being in heaven he can and doth behold the whole earth in every part and corner thereof and in it his whole militant Church and all particular congregations yea and member thereof Being in heaven he can and doth provide for all Churches and for every particular person all needful temporal spiritual and eternal blessings and protect them from all temporal spiritual and eternal enemies and miseries What more can be expected to be done by his personal appearing on earth yea on earth could he so well do all that that he doth in heaven 1. This expresse mention of Christs appearing the second time is directly against the opinion of the Ubiquitaries who hold that Christs body is on earth as well as in heaven in all places continually By this opinion as like the heretick Marcion they destroy the humane nature of Christ and make his body to be no body so they make the last appearing of Christ to be not
Yea there be many theeves and robbers such as are described Eph. 6. 12. Therefore put on the whole armour of God Eph. 6. 17. A wise traveller will not go without his sword It imboldneth theeves to set upon a traveller that hath no weapon Much more doth the want of spirituall furniture embolden our spirituall enemies How justly may they be charged with egregious folly who 1. Being ignorant of the way care not to learn it 2. Are so wilfull as they will not come into the right way though it be shewed them 3. Having entred into the right way repent their good beginning and wittingly wander in by-paths 4. Being over-bold do make themselves a prey to their spirituall enemies §. 55. Of Christ consecrating the way to Heaven THe aforesaid way is described first by the manner of preparing it in this word consecrated This is that word which was used Chap. 9. v. 18. § 98. And translated dedicated The differences betwixt them is that that was of the passive voice this of the active This way is here said to be consecrated for us That is fitted and prepared for our use so as we may now boldly walk in it and make use of it as the Jewes might boldly use their houses their grounds and other things after they were once consecrated Christ did not consecrate the way for himself That needed not But for us sinners The consecration here intended was by the blood of Jesus as things under the law were consecrated by the blood of beasts This phrase consecrated for us in reference to the foresaid way giveth us to understand that Christ hath made the way to heaven sit for us He hath prepared it he hath so ordered all things that we may now freely walke in that way In the former verse it was implyed that heaven was opened for us Here Christ is set forth to be the ladder which being set on earth reached to heaven Gen. 28. 1â—… For Christ as man was set upon the earth as God he reached to heaven Hereunto allusion is made by Christ himself Iohn 1. 51. In this respect Christ is stiled the way the truth and the life John 14. 16. that is the only true way that leadâ—…th unto lise And in this respect also he is stiled a doore Iohn 10. 7. as he is the meanes of our entring into heaven Christ hath consecrated the way as aforesaid in regard of his three offices For 1. As a Priest he hath truly consecrated and dedicated it and that by his own blood as by the blood of sacrifices things were consecrated and dedicated under the law Christ by his blood hath taken away our sins 1 Iohn 1. 7. which made the way to heaven impassible Thus also hath he consecrated us and thereby made 〈◊〉 â—…t to go on in that way 2. As a Prophet he hath revealed and made known this way to us This he did while he was on earth by himself and since his taking into heaven he hath done it by all sorts of true Ministers extraordinary and ordinary Eph. 4. 11. 3. As a King he causeth the way to be laid out fenced and made common for all his people So as it may well be stiled the Kings high way 2. He sendeth his servants to make that way plain Isa. 40. 4. 3. He hath appointed watch-men to keep this way safe and to conduct his people through it These watch-men are magistrates and Ministers 4. As a guide he hath gone before us and in this respect is stiled the Prince of life or chief guide Act. 3. 15. and f Captain of Salvation Heb. 2. 10. This is a forcible motive to stir us up to enter into this way and never to wander out of the same but to hold on therein till we come to the end thereof Thus it will never repent the Lord Jesus that he hath consecrated it for us §. 56. Of the new way THe way which Christ hath consecrated is here stiled new The Greek word thus translated is very emphatical 'T is here only used in the New Testament It is a compound The simple verb whence it is compounded signifieth to slay and this word properly setteth out a thing new slain Hence some take it to be an abusive speech To such I answer 1. That word which seemes to have a strange derivation may by common use be as the most proper words 2. The word here is the more fit because the way whereunto it is applyed is by the death of Christ opened unto us or rather Christ put to death is this way 3. The Apostle hath not so much reference to the notation of the word as to the matter that it setteth forth not so mvch to this title way as to him who is this way 4. Other Greek Authors do use this word of things spoken or done newly or lately There is an adverb of the same composition that is translated lately Act. 18. 2. Quest. Was there ever any other way for attaining unto heaven then this Answ. No For Christ was a lamb slain from the foundation of the world Rev. 13. 8. and he is the same yesterday to day and for ever Heb. 13. 8. Quest. Why then is it called new Answ. It is not simply so called but in sundry particular respects as 1. In regard of the cleer manifestation thereof Ier. 31. 31. 2. In opposition to the old way of the law which is abrogated Heb. 8. 13. 3. In reference to the latter times Isa. 2. 2. 4. In respect of the perpetuall vigour thereof Heb. 8. 8. We may from this particular instance infer that the things prepared for the Church under the Gospel are new Hereof see more Chap. 8. v. 8. § 35. §. 57. Of the living way THere is another Epithite added unto the foresaid way namely living The Greek word here used by the Apostle is the same that was used Chap. 4. v. 12. § 70. and translated quick This word hath relation rather to the matter which is Christ himself then to the word way This Epithite is here used in these and other like respects 1. In opposition to the old way of the law which is not able to give life It is therefore called the ministration of death 2 Cor. 3. 7. Yea it is abrogated perished and dead 2. In relation to Christs resurrection who though he were put to death yet was he raised again and ever lives Rom. 6. 9. In this respect this Epithite is fitly added to the former which properly signifieth one newly slain 3. In regard of the end of the way which is life For Christ is the way the truth and the life Joh. 14. 6. For this end was this way consecrated as before 4. In reference to the effect of it It puts life into us and quickens us Ioh. 11. 25 Gal. 2. 20. 5. By a kind of excellency and property All other wayes are wayes of
The first particle in our English NOW is the note of an assumption in a syllogism It is the interpretation of the Greek conjunction commonly translated BUT which is used to the same purpose The Syllogism may be thus framed The just live by that which is the substance of things hoped for c. But Faith is the substance of things hoped for Therefore the just live by faith §. 3. Of Faith being the substance of things present OF the Greek word translated substance see Chap. 1. v. 3. § 〈◊〉 and Chap. 3. v. 14. § 152. In general it signifieth that which hath a subsistence or being that which is indeed and so subsisteth Thus it is taken as it is simply considered in it self But as it hath reference to other things it importeth that which giveth a kind of being to that whereunto it hath reference so as believers rest confident thereupon In which respect this word is translated confidence Chap. 3. v. 14. 2 Cor. 9. 4. 11. 17. This property or effect substance is here attributed to faith in reference to the object thereof which are things hoped for Things hoped for are future they are to come But things to come have no present being Quest. How can faith give a being to things that are not Answ. We speak not of a natural being in regard of the things themselves as 〈◊〉 faith did simply make that to be which is not But of a being to the mind of the believer which if we may so speak is a mental being such a being as the believer is confident of as if they had a natural present subsistence This is not a meer imagination but as true as any thing can be For faith resteth on the 〈◊〉 principal and infallible truth that can be namely Gods promise What he promiseth shall without question be accomplished and faith resteth upon it as accomplished That faith giveth a being to things that are not is evident by the Patriarchs 〈◊〉 the promises which they received not v. 13. In Christ are hid all the 〈◊〉 of God and faith is that hand whereby Christ is received Ioh. 1. 12. Now all things tending to life being in Christ that which hath Christ hath all Faith is herein much commended and that 1. By the Excellency of it It is a kind of Creator in giving a being to things 2. By the Necessity of it Our chief happiness is to come as perfection of sanctification full freedome from all misery resurrection of the body eternal life Faith gives a present being to all these 3. By the Benefit thereof Through faith we reap good by things before they are For faith gives not onely a title but a kind of possession of that which we â—…ope for This giveth an answer to those that make temporal blessings the onely ground 〈◊〉 the faith of the antient Fathers and that because Evangelical and Celestial blessings were not then exhibited The Answer is this They hoped for those Evangelical and Celectial truths and thereupon their faith gave a being unto them In this respect the Gospel was 〈◊〉 unto them Heb. 4. 2. Evangelical and Celestial truths were promised before hand now faith giveth so full assent to that which God hath promised as it rests as câ—…nfidently upon it before it be actually accomplished as if it were indeed really accomplished We may therefore conclude thaâ—… the antient Fathers who believed made Evangelical and Celestial truths the object of their faith and rested thereupon A proper object of faith is that which is hoped for and that is not seen as is shewed Chap. 6. v. 19. § 156. In this respect faith is the substance of it and gives a being unto it Thus there is a mutual relation betwixt faith and hope We wait for the hope of righteousness by faith Gal. 5. 5. See more hereof in The whole Armour of God Tract 2. part 7. on Eph. 6. 17. § 3. 5. §. 4. Of Faith an evidence of things not seen THat faith which is the substance of things hoped for is also an evidence of tâ—…ings not seen The noun translated evidence is derived from a verb thâ—…t signifieth to convince Ioh. 8. 9 46. Iam. 2. 9. Thence this noun that is here properly translated an evidence which proveth and demonstrateth things to be so and so Hereby it appeareth that faith doth as evidently convince the soul of the truth of things that are not seen as if they were before a man and he saw them with his eyes Herein lyeth a main difference betwixt faith and sense 2 Cor. 5. 7. By things not seen are meant such as cannot be discerned with the eyes of the body because they are either invisible in their nature or kept some way or other from the eye of the body Of this word see Chap. 2. v. 9. § 7â—… Quest. Wherein lyeth the difference betwixt this fruit of saith and the 〈◊〉 part and this Answ. The former speaks onely of things to come this of things past and present also as well as to come There are many things past and accomplished which are not now seen as the birth of Christ his miracles his death and â—…surrection There are also many things present that are not seen as Christs â—…ting at Gods right hand Angels attending us the souls of just men in Heaven yet faith gives evidence of the truth of all these even such evidence as they are as sure to believers that now live as the things which Christ did on earth were to them who then saw them with their eyes and as the things in Heaven are 〈◊〉 them in Heaven So as faith works assurance This Apostle attributes full â—…rance to faith See Chap. 10. v. 22. § 65. In that the things whereof faith is an evidence are not seen it is evident that Invisibility maketh not things less credible many evidences are given hereof in this Chapter This point is thus expressed to the life Whom having not seeâ—… ye love in whom though ye see him not yet believing ye rejoyce 1 Pet. 1. 8. Christ taketh the point for granted in pronouncing them blessed who have not seen and yet have believed Ioh. 20. 29. Faith comes by hearing Rom. 10. 17. not by sight 2 Cor. 5. 7. we hear of many things that we see not This discovers the deceit of them who so long as they see such and such objects can believe but will believe no further like Thomas who said Except I shall see in his hands the print of the nails c. I will not believe Joh. 20. 2â—… If God give men health peace plenty and all manner of prosperity they will believe him to be their God But if they see no external evidences of his favour they will not believe on him This is the common faith of most 〈◊〉 Herein they take away the difference betwixt faith and sight 2 Cor. 5. 7. It is faiths excellency to raise the soul above sight to
having reference to dwelling as if he had said dwelt with Isaac and Iacâ—…b implyeth a long co-habitation which was an hundred years This thus appears Abraham was 75 years old when he came first to Canaan Gen. 12. 4. Isaac was born when he was an hundred years old Gen. 21. 5. 60 years after was Iacob born Gen. 25. 26. Abraham dyed when he was an hundred and seventy five years old Gen. 25. 7. Thus Iacob was 15 years old when his Grandfather Abraham dyed It is probable that so long as Abraham lived Isaac and Iacob were of his Family It is expresly said that Isaac brought Rebeccah into the Tent of Sarah his Mother Gen. 24. 67. Again the foresaid preposition with may have reference to the mind and disposition of Isaac and Iacob In that they did as Abraham their Father he dwelt in Tents all his daies and so did they Thus is this preposition with used in other Authors In this latter sense it implyeth that Abraham so well instructed his Son and Grandson as they were content to dwell as he did and withall it giveth a proof of the faith of Isaac and Iacob who lived their daies in Tents As a ground and reason of their dwelling in this strange Land the last clause is added Heirs with him of the same promise This is to be taken in the largest extent that may be in reference to Abraham Abraham was an Heiâ—… So were they Therefore they are called co-heirs or joynt-heirs For this phrase Heirs with him is the interpretation of one Greek word Of the word Heirs see Chap. 1. v. 14. § 160. The ground that Abraham had for that prerogative namely Gods promise they also had For it is expresly said The same promise or as the emphasis of the Greek articles imply the very same promise Of the promise made to Abraham read Gen. 12. 2 3 7. Of the like promise to Isaac read Gen. 26. 3. and of the same to Iacob read Gen. 28. 13 14. Of this phrase Heirs of promise see Chap. 6. v. 17. § 133. §. 47. Of the City which Abraham looked for Hebr. 11. 10. For he looked for a City which hath Foundations whose Builder and Maker is God IN this verse is declared a recompence which Abraham by faith expected The first particle Fâ—…r sheweth that it is a reason of his abiding all his daies in a strange Land even because he looked for a better place The verb translated looked for is a compound Of the composition and signification thereof see Chap. 10. v. 27. § 96. It implyeth as an hope of attaining a thing so a willingness to tarry and wait for it It is applyed to Christs looking for the utter overthrow of all his Enemies Heb. 10. 13. and to 〈◊〉 waiting for the repentance of the old World 1 Pet. 3. 20. Thus it appears that Faith made Abraham wait for that which he saw not but hoped for Thus it is a proof of the description of Faith 〈◊〉 1. § 3. That which he looked for was a City Of a City see Chap. 13. v. 14. § 138. A City is commonly taken for a distinct place compassed about with Walls and so importeth a place of safety and security Besides Cities use to have many privileges for the benefit of those that appertain thereunto which makes many desire to be free thereof It is here metaphorically used and 〈◊〉 we should straiten the place intended thereby too narrowly that which Abraham looked for is called a Country and expresly said to be an heavenly Country 〈◊〉 16. so as by this City Heaven it self is meant Canaan also which was that Country was a type of Heaven Heaven is stiled a City to set out the excellency and benefits thereof There is a â—…it resemblance betwixt Heaven and a City in these and other like respects 1. A City is a place of safety It useth to be compassed with Walls and Gates 〈◊〉 3. 1 c. In time of invasions by Enemies thither will Subjects fly 〈◊〉 Ier. 35. 11. No place more safe than Heaven 2. A City is compact of many Habitations so Heaven Ioh. 14. 2. 3. A City hath sundry degrees of persons appertaining unto it as Magistrates Offâ—…cers of sundry sorts and Commoners so in Heaven is God the Father Son and Holy Ghost Angels and Saints 4. In a City useth to be all manner of provision and other usefull commodities so in Heaven nothing is there wanting that is needfull and usefull 5. A City hath Statutes and Orders for the better government thereof so in Heaven as is evident by this clause of the Lords Prayer Thy will be done on 〈◊〉 as it is in Heaven The Lords will is perfectly done in Heaven 6. A City hath particular Privileges and Immunities This is implyed in this promise of Christ I will write upon him the name of the City of my God Rev. 3. 12. 7. None but Free-men may trade and keep open a Shop in a City thus nonâ—… shall have any thing to do in Heaven but they which are written in the 〈◊〉 Book of Life Rev. 21. 27. These are inrolled as Free-men in the Records of the Heavenly City This sheweth that Abraham had good cause to abide for a while in Tents seeing he had a City whereunto he looked and for which he hoped That we may be content to abide in that place wherein God setteth us on Earth let us make this City our hope and look to it and seek to enter into it Let us make our â—…reedome sure unto us and get our names to be inrolled therein Meditation on this City may be a good comfort and stay to such as in this world are without house and home This also giveth unto us just cause to enquire after the Statâ—…tes Orders and Oâ—…dinances of this City that we may conform our selves thereto §. 48. Of having Foundations THE foresaid City is described by the stability of it in this phrase which hath Foundationâ—… Of the divers acceptions of the word translated Foundation see Chap. 6. 〈◊〉 1. § 6. A good Foundation maketh an Edifice firm and stable in which respect Christ setteth forth an House that cannot be overthrown by winds floods or rain to a House well founded or set upon a good Foundation Matth. 7. 24. 25. To amplifie this point the more the plural number is here used Foundations This number is oft used for emphasis sake as mercies of God Rom. 12. 〈◊〉 Multitude of tender mercies Psal. 51. 1. Christ maketh mention of many Mansions in Heaven Ioh. 14. 2. This plural number implyeth that none of them are without Foundations This City and the Mansions therein are thus set out with Foundations in opposition to the Tabernacles or Tents wherein Abraham and the other Patriarchs dwelt while they were on Earth They were movable and might be carried from place to place and might be pulled down or overthrown yea 〈◊〉 they were corruptible
and could not alwaies last but Heaven is immorable firm stable and everlasting See Chap. 13. v. 14. § 139. §. 49. Of the place made by God AS a further commendation of the foresaid City the Author of it is thus set down whose Builder and Maker is God Excellent things in 〈◊〉 Language are said to be of God As a Prince of God Gen. 23. 6. Cedars of God Psal. 80. 10. Mountains of God Psal. 36. 6. an Army of God 1 Châ—… 12. 22. This is here spoken in opposition to Cities on Earth which are made by men Such a difference was made betwixt Tabernacles Chap. 8. 4. 2. And Chap. 9. v. 11. Here are two words used which much set out the workmanship of God The former translated Builder according to the notation of a Greek word signifieth an Artist one that doth a thing according to art or artificially for it is derived from a word that signifieth Art The other word implyeth according to the notation of it a publick Workman one that so openly sets out his work as he is not ashamed thereof It is compounded of an adjective that signifieth publick and a noun that signifieth wâ—…rk The Governors among the Peâ—…oponnenses had their title given unto them from this word Both words in general intend one and the same thing yet the former may point at the excellency and perfection of the work it self the 〈◊〉 at the manifestation thereof or at Gods setting it out to be seen of Men and Angels The third Heaven which is the place of the blessed and where Christ in his humane nature now is is the place that is here said to be made by God This iâ—… it that Abraham looked for So as he looked far above Canaan Of Gods making these Heavens see Chap. 1. v. 10. § 132 134 §. 50. Of the Resolution of Hebr. 11. 8 9 10. V. 8. By Faith Abraham when he was called to go out to a place which he should after receive for an Inheritance obeyed and he went out 〈◊〉 knowing whither he went V. 9. By Faith he sojourned in the Land of Promise as in a strange Caâ—…try dwelling in Tabernacles with Isaac and Jacob the Heirs with him of the same promise V. 10. For he looked for a City which hath Foundations whose Builder and Maker is God IN these verses is set down a commendation of Abraham's Faith Here observe 1. The point described 2. The description it self v. 9. The thing described is Faith amplified by the Author or Person whose Faith it was Abraham's The description consisteth of two effects One that he went out of a place v. 8. The other that he abode in a place v. 9. In setting down the former there is expressed 1. The cause which was Gods call He was called 2. The effect it self His calling is amplified by two terms From whence and whither The term or place from whence is implyed under this phrase to go out It importeth the place where before he had lived even his own Country The term or place whither he went is set out two waies 1. Indefinitely into a place 2. More determinately in this phrase which he should after receive for an heritance Here we may observe 1. An intended possession which he should after receive 2. The kind of possession for an Inheritance The effect is 1. Generally set down in this word obeyed 2. Particularly expressed in this phrase He went out This is amplified by his absolute yielding thereto in this phrase not knowing 〈◊〉 he went In setting down the second part of the description the thing described is repeated By Faith v. 9. His abode is set forth 1. By the act it self v. 9. 2. By the motive whereby he was encited thereto v. 10. The act is set out 1. By the kind of it which was a sojourning He sojourned 2. By the place where he abode This is set out 1. By the excellency of it the Land of Promise 2. By his manner of abiding there This is 1. Generally propounded in this phrase As in a strange Country This general noteth out 1. The condition of the place while Abraham was in it strange 2. The qualification of it in this particle AS 2. Particularly expounded wherein is declared 1. His continuing there in this word dwelling 2. The kind of Mansions wherein he dwelt Tabernacles 3. The company This is manifested 1. By their names Isaac and Iacob 2. By their common title Heirs with him 3. The ground of that title Promise amplified by the like privilege of all in this particle the same The motive whereby Abraham was encited to the foresaid effects was his â—…pectation of a better place FOR v. 10. His expectation is 1. Expressed in this word He looked for 2. Amplified by the object that he looked for This is 1. Expressed under the metaphor of a City 2. Amplified two waies 1. By the stability of it in this phrase which hath Foundations 2. By the Founder of it in these words whose Builder and Maker is God §. 51. Of Observations raised out of Heb. 11. 8 9 10. I. Faith commends the best Abraham was one of the best that are registred in the old Testament and he by Faith is commended v. 8. II. God is carefull to establish his Servants in their Faith This was the end of changing the name of Abram into Abraham See Chap. 6. v. 19. § 33. III. Gods call is a Believers warrant Abraham being called of God testified his Faith as is here set down See § 36. IV. God oft calls to forsake the dearest that men here have Thus Abraham was called to leave the Land of his Nativity and his Kindred See § 38. V. Places of Idolatry are to be left This was one reason why God called Abraham from his Country See § 38. VI. God will provide for such as follow his call This is exemplified in this phrase which he should after receive See § 39. VII Gods promise may be performed in ones Posterity This is implyed under this phrase which he should after See § 40. VIII Faith believes things future For that was to come whereunto Aâ—…ham was called See § 39. IX God makes his gifts sure So is an Inheritance See § 40. X. True Faith is manifested by obedience By Faith Abraham obeyed See § 41. XI True obedience is manifested in that particular which is given in châ—… Gods charge and Abraham's obedience are set down in the same word See § 41. XII Obedience to God must be a simple or absolute obedience Abraâ—… thus yielded to follow God he knew not whither See § 41. XIII Faith makes hold out v. 9. As Abraham by faith went out of his Country so by the same faith he abides out of his Country See § 42. XIV Gods promise puts vigor to faith Because Canaan was promised therefore Abraham believes it though he could not then see how he should obâ—… iâ—… it It is therefore called the Land of Promise
better progress v. 13. Hitherto of the main duty of Professors of the true faith Hereunto are added other duties which much grâ—…ce a Christian profession The 〈◊〉 duties mentioned by the Apostle are these 1. Peace with men 2. Holiness towards God This is pressed by the benefit thence arising implied under a negative without it no man shall see the Lord but with it they may v. 14. 3. Circumspection against Apostacy v. 15. 4. Avoyding such sins as disgrace a Professor Hereof 2. sorts are mentioned 1. Uncleaness Under this particular Fornicator 2. Prophaness This latter is exemplified in Esau concerning whom two points are noted 1. His sins He sold his birth-right v. 16. 2. The punishment He was rejected To inforce the foresaid and other Gospel-duties the Apostle falleth into a digression about the excellency of the Gospel above the Law Therein he declareth â—… points 1. The kind of excellency v. 18. c. 2. The use to be made thereof v. 25. c. The kind of excellency is set down comparatively The comparison is betwixt the Law and the Gospell It consisteth of two parts 1. The terrour of the Law 2. The sweetness of the Gospel The terrour of the Law is manifested by ten signes 1. A Mount that could not be touched 2. A burning fire 3. Blacknes 4. Darknes 5. Tempest v. 18. 6. The sound of a Trumpet 7. The voyce of words which the people could not endure v. 19. 8. Beast not daring to touch the Mountain 9. Striking such through as should touch it v. 20. 10. Moses fear v. 21. The sweetness of the Gospel is set forth by the Society whereunto it bringeth us Hereof are eleven particular instances 1. Mount Sion 2. The City of the living God 3. The heavenly Ierusalem 4. An innumerable company of Angells v. 22. 5. The general Assembly 6. The Church of the first-borne 7. They who are written in Heaven 8. God the Iudge of all 9. Spirits of just men v. 23. 10. Iesus the Mediator of the new Covenant 11. The blood of sprinkling c. The use of the foresaid difference is twofold One is set down negatively and it is 1. Generally propounded See that ye refuse not c. 2. Inforced by the damage which will follow upon neglect thereof The damage is set down comparatively and that by an argument from the less Hereof are two parts 1. Gods Judgement on despisers of the Law 2. His Judgement on despisers of the Gospel v. 15. Both these are Amplified by the different manner of delivering the one and the other The earth was shaken at delivering the Law Earth and Heaven at delivering the Gospel The point is propounded v. 26. and expounded v. 27. The other use is set down affirmatively Wherein we have 1. The ground of the duty A Kingdom which cannot be mooved 2. The kind of duty To serve God acceptably v. 28. 3. The motive to inforce it God is a consuming firâ—… v. 29. §. 2. Of Gods Witnesses Heb. 〈◊〉 2â—… Wherefore seeing we also are compassed about with so great a cloud of Witnesses let us lay aside every weight and the sin which doth so easily beset us and let us run with patience the race that is set before us THE first word of this verse translated wherefore sheweth that this verse and others following depend upon the former Chapter as a just and necessary consequence In the Greek word there are three several particles compounded together which add emphasis That word is once more used in the 〈◊〉 Testament namely 1 Thes. 4. 8. It sheweth that that which followeth is 〈◊〉 as a duty on our part to indeavour to be like unto those excellent ones whose exemples have been set before us And hereby he giveth us to understand that inferences and uses raised from general and indefinite points are 〈◊〉 and usefull and that such general points as are in Scripture recorded 〈◊〉 others may and must be in particular applied to our selves so far as aâ—…y 〈◊〉 they concern us see more hereof Chap. 10. vers 19. § 52. This phrase we also hath a special reference to this clause without us Chap. 1â—… vers 40. and it confirmeth that which was there noted concerning Gods perfecting all of all sorts by the same means see Chap. 11. vers 40. § 280. Withall it sheweth that the good example of the Jews are required as well for 〈◊〉 Christians as for the posterity of the Jews The Apostle teacheth as Christiâ—… to apply that to our selves which is registred of Ioshua and David see Chap. 13. vers 5. 8. This phrase seeing we are compassed about with so great a cloud c. is thus in 〈◊〉 Greek we having so great a cloud compassing us This manner of expressing the point further confirmeth that right which Christian Gentiles have to those things which are registred of believing Jews we have them as witnesses for us In this respect we ought the more carefully to heed them to be followers of them Of imitating such Saints as have lived before us see Ch. 13. v. 7. § 100. Those ancient worthies are the rather to be imitated because they were witâ—… to that Faith which they professed The Greek word translated witnesse is that which we in English sometimes translate Martyr as Act. 22. 20. Rev. 2. 13. and 17. 6. The word is ordinarily put for a bare witnesse even such an one as giveth Testimony to a thing Chap. 10. 28. See Chap. 3. vers 5. § 53. When any so far standeth to the maintenace of the true Faith as he looseth his life rather then â—…enounce the truth he is by a kinde of excellency called a Martyr And such â—…itnesses were many of these that are here pointed at Though all believers be not brought to that extent of witnesse bearing as to confirm their Testimony with their bloud and so prove Martyrs yet are all Saints Gods witnesses As 1. They who faithfully professe the truth 2. They who conform their lives according to the truth which they professe 3. They who declare and preach it unto others 4. They who maintain it against Gain-sayers See more hereof Chap. 3. vers 5. § 53. This should stir us up to do what lieth in our power for bearing witnesse to Gods truth that we may be in the number of Gods witnesses to our posterity §. 3. Of the multitude of Gods Witnesses THE Apostle stiled these a cloud of witnesses The Greek word translated cloud is here onely used throughout the new Testament but there is another word derived from it which signifieth the same thing and is frequently used Math. 17. 6. A cloud is the gathering together of many vapours out of the earth and waters which vapours do sometimes wax dry and thin and are driven away by windes sometimes they wax moist and thick and melt out into rain The Apostle here useth this metaphor in reference to Gods ancient witnesses to shew 1. Their penalty They are
else that such stones fell from heaven as Iosh. 10. 11. and thuâ—…der-bolts which were as darts This could not but cause much terror These were the signes of terrors The effects concerned beasts and men 1. Beasts might not yea durst not come neere the mount Though they had no understanding of the Law yet they were affrighted with the manner of delivering it 2. Men likewise were affrighted both of the common sort and also the most eminent and excellent amongst them all he that had greatest familiarity with God and freest accesse to him and was the strongest in spirit even Moses himself was affrighted The common people v. 19. entreated that the word should not be spoken to them any more See Exod. 20. 19. and Deut. 5. 24 25. The reason hereof is rendered in v. 20. where it is said They could not endure that which was commanded And that in regard both of the matter of the law and also of the manner of delivering it The matter is an exact observance of all that the Law requires which is impossible by reason of flesh and a curse upon every transgression Who could endure this The manner was noted before to be so terrible as none could endure it As for Moses though a man eminent in grace yet he professeth of himself I exceedingly fear and quake Our English hath well put in this adverb exceedingly For the two compounds have their emphasis This is a great aggravation that such a man as Moses should be so affrighted Quest. Where is this recorded concerning Moses Answ. 1. Some say that Moses being the Mediator for the people might say it in the peoples name But to this Answer may be replyed that thus the Apostles aggravation of the terror of the Law is taken away 2. Thomas Liranus and Cajetan apply it to Exod. 3. 6. But to their answer may be replied that 's nothing to the scope of the Apostle who spake of the Law 3. It s noted Exod. 19. 19. that in the midst of the terrors Moses spake and God answered him Moses might then speak these words and God thereupon comfort him 4. The Apostle might come to the knowledge of them by speciall inspiration or extraordinary revelation for note what the Apostle saith Gal. 1. 12. 5. This of Moses might be registred in civill Chronicles of the Jewes as 1 King 14. 19. Thus you have seene how terrible the discipline of the Law was manifested by the first manner of delivering it it s further proved in 2 Cor. 3. 6 7 9. where its called a letter that killeth the ministration of death the ministration of condemnation Many weighty reasons may be given hereof 1. To set out the Majesty of God as Psal 68. 7 and 50. 3. 2. To set out our vilenesse and weaknesse as Iob. 40. 4. and 42. 6. Isa 6. 5. Ezek. 1. 29. Dan. 10. 8. That thus much was effected by the terrible delivery of the Law it evident Exod. 20. 19. Deut. 5. 24 c. 3. To draw them from the Law that they might not rest on it for justification note Gal. 4. 21 c. 4. To seek after other means as the Apostle expresseth Gal. 3. 24. where the Law is said to be our School-master a sharp and severe School-master that it might force us to seek after another discipline 5. To work earnest desire after Christ and high prizing of him as it s said Ioh. 8. 56. Matth. 13. 17. 6. To make the ministry of the Gospell be better respected 2 Cor. 3. 6 c. 7. To keep us from despising mans ministery For that terror of the Law upon Gods delivering it shews a necessity of mans ministry This terror of the Law affords us many profitable uses as 1. Instruction in the Majesty and terror of God Where he is pleased to manifest his glory Mountains will quake and tremble Psal. 68. 8. Fire shall devour before him and it shall be very tempestuous round about him read Psal. 97. 2 3 4 5. and 18. 7 8 c. such is the glory of his Majesty such his terror as it hath frighted the most excellent of men as Isaiah Isa. 6. 5. Ezekiel Ezek. 1. 29. Daniel Dan. 10. 8. Saint Iohn Rev. 1. 17. Iacob Gen. 28. 17. Moses Exod. 33. 22. The Angels Isa. 6. 2. 2. Admonition to fear that fearfull Lord and to tremble before him A heathen King made a decree to this purpose as Dan. 6. 26. I make a decree saith King Darius that in every dominion of my Kingdome men tremble and fear before the God of Daniel who should not fear before such a God as this is Object We never saw him araied with such terror Answ. It s enough that he hath given evidence thereof and that that evidence is come to our hearing should he continually shew his glory the earth could not stand it would be turned upside down It is for mans sake that he conceals his glory so much as he doth wilt thou so far pervert his goodnesse to thee as to respect him the lesse because he tenders thy weaknesse and covers that from thee which would not only dazle and affright thee but also confound or consume thee He deales with thee as he did with Moses Exod. 33. 22. I will cover thee saith God with my hand while I passe by thee O the more then monstrous ingratitude of men Thus dealt they with Christ because he humbled himself so low as he did for our sake he was despised So much was foretold Isa. 53. 3. But â—…oe to them that now despise him He shall appear in such glory as will make such as have here lightly esteemed him to tremble Note Rev. 6. 12 c. 3. Disswasion from resting on the Law or thinking to be justified thereby It s a terrible Law a killing letter It can work no true sound confidence but terror in soul and horror of conscience In many things thou transgresseth against it and therefore art thou cursed as Deut. 27. 26. Cursed be he that confirmeth not all the words of this law to do them 4. Exhortation with all due respect to use the Ministry of men though they be but as other men yet are they not to be despised Our weaknesse requireth such kind of Ministers The Israelites at the delivery of the morall Law experimentally â—…ound the need thereof Wherefore they make an humble motion for it and God granted it Therefore he hath appointed such as we are able to endure to be his Ambassadors In that respect they are to us in Gods roome Esteeme them as Gods Ambassadors receive their word as the word of God Note Luke 10. 16. and Iohn 13. 26. §. 100. Of Mount Sion a type of the Church of Christ. Vers. 22. But yee are come unto Mount Sion and unto the City of the living God the heavenly Jerusalem and to an innumerable company of Angels Vers. 23. To the generall assembly and Church of the first borne which are written in heaven
Church the City of God THe second Metaphor whereby the place whereunto we are brought is The City of the living God Whereby is here meant the Church which is oft stiled in 〈◊〉 the City of God as Psal. 87. 3. and Psal. 48 1 2 8. Glorious things are spoken 〈◊〉 thee O City of God So likewise in Isa â—…0 14. and Rev. 3. 12. That the Church is a City see Chap. 11. v. 10. § 47. And it is called the City of God 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for excellent things are said to be of God 2. For distinction from Cities of men 3. Because God is the author and governor of it 4. Because the ordinances immunities and priviledges thereof are all of God 1. In that the Church is a City it may enform us in the state and condition 〈◊〉 the Church it is a well-ordered estate an estate that hath different degrees of persons some for government some for subjection some to make known Gods will some to bring men into obedience thereto There are also lawes orders and ordinances proper and peculiar to the Church 2. It doth afford a ground of consolation to such as in this world are as strangâ—… and forreiners that have no City to go to if they be of the communion of Saints they are Citizens of the best City that can be the most safe and secure City the best governed City best provided for which hath the best orders fairest priviledges and fullest immunities that can be 3. It should stir up such as are of the Church to carry themselves as becommeth Citizens of such a City Phil. 1. 27. For this end take notice of the lawes and ordinances of this City In that the Church is the City of God 1. It doth exceedingly amplifie the excellent estate and condition of this City It is not a City of man but of God So the lawes ordinances and all things appertaining thereunto are of God 2. It should stir us up to pray to God for it God will provide for protect and every way blesse his own Kingdome God is here said to be the the living God The City of the living God Of the living God see Chap. 3. v. 12. § 138 139. §. 102. Of the heavenly Jerusalem THe third Metaphor whereby 〈◊〉 place whereunto wee are brought is the heavenly Ierusalem Of Jerusalem see the Saints sacrifice on Psal. 116. § 115. The speciall thing here to be noted is that epithite Heavenly added to Ierusalem which is so called 1. For distinction sake to distinguish it from earthly and therefore Gal. 4. 26. called Ierusalem which is from above 2. For excellency sake 3. To manifest the end of it which is to bring us to heaven Matth. 19. â—…8 Rev. 19. 6. 4. To shew the nature and kind of it it is an introduction to heaven yea a part of heaven the beginning thereof See My guide to go to God 2 Pet. § 38. Uses arising from this title heavenly attributed to the place whither we come may be these 1. Incitation to desire and endeavour to be of this City Citizens of this Ierusalem It is an heavenly Ierusalem Note Heb. 11. 16. This is a part of that heavenly City Of this we must be before we can be of that 2. Admonition not to envy the Glory Pompe Riches c. of this world Nor the priviledges of any earthly City Yee are come to an heavenly City Yee that are Citizens hereof have more cause to pitty them yea to triumph over them All theirs are but earthly all ours heavenly and what comparison is there between earthly and heavenly 3. Dehortation from setting our hearts upon this world upon the promotions profits and pleasures thereof they are all earthly they become not such as are Citizens of this heavenly Ierusalem no more then the habit or attire of Iewes and Trukâ—… sworne enâ—…mies of Christ becomes a Christian. Doting and setting our hearts on them bewraies an earthly and worldly mind and heart which is no way suitable to this heavenly Ierusalem Nay farther there is a bewitching force in the things of this world to our corruptnature whereby they are stollen and alienated from this heavenly Ierusalem and from the heavenly thing thereof All the things of this heavenly Ierusalem are things of God But God and this present world are contrary each to other Note Iames 4. 4. 1 Iohn 2. 15. 4. Exhortation to get an heavenly disposition and to shew forth an heavenly conversation for we are Citizens of the heavenly Ierusalem This is the main scope of the third petition in the Lords prayer The particulars implied under this generall exhortation are three 1. Let us clense our selves from all filthinesse of the flesh and of the spirit As the Apostle expresseth 2 Cor. 7. 1. In heaven there is nor can be any unclean thing Rev. 21. 27. 2. Grow up unto full holinesse as the Apostle implieth in these words 2 Cor. 7. 1. perfecting holinesse in the fear of God In heaven all are holy Heaven itself is the most holy place Heb. 9. 8 12. and 10. 19. The supream Soveraigne thereof is the holy God holy in his nature holy in each person holy Father Iohn 17. 11. holy Son Act. 4. 27 30. Holy Ghost Matth. 28. 19. The inhabitants there are all holy Holy Angels Mark 8. 38. Holy Saints When the Angels fell from their holinesse they fell from that excellent habitation 3. In all things have an eye to Gods will So it is in heaven therefore in the third petition our Saviour hath taught us to pray That Gods will might be done by us on earth as it is done by Angels in heaven Matth. 6. 10. 4. So far as Gods will is made known do it If yee know these things happy are â—…e if ye do them saith our Saviour Iohn 13. 17. To know and not to do aggravates condemnation Luk. 12. 47. 5. Do Gods will after a right manner as it is done in heaven by the Angels sincerely entirely cheerfully diligently zealously constantly He that said our conversation is in heaven Phil. 2. 20. shewed himself a Citizen of this heavenly Ierusalem §. 103. Of the innumerable 〈◊〉 of Angels HEtherto of the description of the Christian Church by the Place whereto we are brought The Persons to whom we are joyned follow The first of them are set out in this phrase an innumerable company of Angels Of their Name Nature Properties Functions c. vid. Chap. 1. v. 7. § 84 85 86 87 c. Their number is implied under these words innumerable company The word in the Greek doth signifie ten thousand But as sexcenta by the Latines is frequently put for an indefinite and infinite number so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Grecians Our English Translators have accordingly well translated it an innumerable company For indeed the number of Angels is innumerable We read of an host of Angels Rev. 12. 7. but no number put to it We read 2 King
6. 17. of a mountain full of horses and Chariots of fire whereby are meant Angels but no number of them There was then a great host of enemies that compassed the City yet of that troop of Angels saith Elisha They that be with us are more then they that be with them Those Angels did Hezekiah mean when he said 2 Chro. 32. 7. There be more with us then with the King of Assyria Yet of the King of Assirians Army were slain at a clap 185. thousand Object We read of a set number Matth. 26. 53. viz. of twelve legions of Angels which in common account amount to 80000. Answ. 1. The Text doth not precisely expresse that number but saith more then twelve legions 2. That number is to be taken indefinitely 3. Christ means not all the Angels in heaven but so many as in mans opinion might be thought sufficient to guard him against all the opposition which the Jewes could make For twelve legions of good Souldiers were reputed an invincible Army The like answers may be given to that greater set number whereof we read Dan. 7. 10. as thousand thousands yea ten thousand times ten thousand for 1. They set out an indefinite and infinite number 2. All the Angels of God are not there meant there were many others in other places 1. This number or rather innumerable company of Angels did God at first make and doth still preserve in their first entire estate the more to set out his own magnificence Thus is the magnificence of the great King of heaven and earth set out by having so many of such attendants 2. To animate and encourage Saints against the multitude of devils for we read Rev. 12. 7. The Dragon gathered together an host of evill Angels There were not only seven devils in one woman but a legion that is 6666. in one man If at once there were so many in one man how many were there in all the world beside for certainly no man is free at any time but hath devils attending on him to sollicit him to evill There is need therefore of an innumerable company of good Angels to guard him There are many more Angels then men so as every Saint may have assurance of so many to guard him as he may well say as Elisha 2 King 6. 16. they that be with us are more then they that he with them 1. This may serve for the resutation of their presumptuous conceit who undertake to set down the distinct number of Angels which yet the Apostle here stileth innumerable 2. This may raise up our hearts in admiration of Gods great and glorious Majesty If in regard of the visible host of heaven the Psalmist might say as Psal. 8. 1. O Lord our God how excellent is thy name in all the earth who hast set thy glory above the heavens How much more in regard of this innumerable company of invincible and spirituall creatures For this end meditate as on the nature properties and functions of Angels so of the innumerable company of them §. 104. Of the generall Assembly HAving shewed the first sort of excellent creatures to which we are brought by the Gospel namely Angels Come we now to the second sort who are here said to be holy men who are 1. Generally propounded in this phrase Generall assembly 2. Particularly exemplified by the name First-born The word translated generall assembly is a word which is used to set out a solemn publick meeting of many people from sundry places to some great solemnity The meeting of all sorts of people out of all parts of Greece to see the Olympian games performed was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which term the Apostle here applieth to the Catholick Church Catholick is a Greek word which signifieth generall or universal That this general assembly is meant of the Church is evident by the next word Church which is joyned to it by a copulative paâ—…ticle AND. The next word First-born sets out the Persons that belong to this generall assembly From the former we may observe That the Christian Church is a general assembly The notation of the Greek word which is derived from the verb to câ—…ll â—…ut sheweth that its an assembly called together The compound word 〈◊〉 that it is a general assembly This general assembly is excellently set out Rev. 7. 9. The prophecies of old concerning the amplitude of the Christian Church import as much as Isa. 60. 4 c. But most expresly is this proved Eph. 1. 9 10. Col. 1. 20. That the truth of this point may be the more distinctly discerned Let us take a brief view of the respects wherein the Christian Church is stiled a general assembly 1. In respect of persons For the whole number of Gods Elect are comprised under this assembly This our Apostle notes in this phrase whose names are written in the Book of life 2. In respect of place For the Christian Church is not bounded within the borders of Iudea nor of the ten tribes but diffuseth it self among the Gentiles This was of old foretold as the Apostle proveth by many testimonies Rom. 15. 9 10. In this extent its said Ioh. 3. 16. God so loved the world that he gave his only begotten Son that whosoever beleeveth in him should not perish but have everlasting life 3. In respect of the time from Adam to the end of the world so long as it should be increasing and after to continue to eternity The reason of this generall assembly cannot be in them who are of it For they of themselves are no better by nature then they who are out of it Eph. 2. 3 11 12. But it resteth wholy and only in God in his free grace 1 Cor. 15. 10. and rich mercy as Eph. 1. 7. and 2. 4 7. The means of bringing us into this generall assembly are 1. Outward the Word Eph. 1. 23 and 2 Thess. 2. 14. 2. Inward the Spirit Of both these see The whole Armour of God on Eph. 6. 16. § 19. 1. This may give satisfaction to that great Question Whether the Church was before Luthers time I answer it was where this generall assembly was 2. This may serve for the refuting of Papists in arrogating and appropriating this title Catholick to the Church of Rome For 1. It implies a plain direct contradiction Catholick is universall Roman is particular for the same thing in the same respect to be universall and particular is contradictory 2. The Church of Rome hath so much and so far erred from the Catholick Faith as it cannot be accounted a part of the Catholick Church 3. This informes us 1. In the difference betwixt the Iewish Synagogue and the Christian Church 1. That was of one people This of all nations 2. That in one small part of the world This throughout the whole world 3. That tyed to the Temple at Ierusalem for their solemn services This extended to all
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
heaven John 6. 32. So likewise of Angels Gal. 1. 8. Of the Spirit Iohn 1. 32. Of Christ 1 Cor. 15. 47. Of the Father Matth. 6. 9. As heaven it self is most excellent so the things which are in heaven For men on earth to have a doctrine from heaven how excellent must it needs be 2. Which may stir us up to have it in high esteem and to give the more diligent heed thereto On such a ground saith the Apostle Heb. 2. 1 Therefore we ought to give the more earnest heed to the things which we have heard c. Shall God vouchsafe to speak to us from heaven and shall not we on earth regard it surely such shâ—…w themselves worse then swine Matth. 7. 6. Meditate therefore on this circumstance Saint Peter 2 Pet. 1. 17. urgeth this circumstance to this very purpose 3. Be exhorted therefore to have an heavenly disposition and conversation as Phil. 3. 20. This is to walk as becommeth the Gospel Phil. 1. 27. and to be cast into the mould thereof §. 127. Of the punishment of transgressors of the Law THe Apostle in setting down the penalty of the transgressors both of the Law and the Gospel First shews that there was an agreement in the general viz. that neither the transgressor of the one nor yet of the other escaped Secondly that there was a certainty and severity of the latter which are both expressed in these words If they escaped not who refused him who spake on earth much more shall not â—…eescape if we turn away from him that speaketh from heaven Whereby the Apostle giveth us plainly to understand two things 1. That transgressors of the Law were surely punished 2. That despisers of the Gospel shall be most surely and soarly punished For the former that transgressors of the Law were surely punished appeareth 1. From the many penalties enjoyned Exod. 21. 12 c. and 22. 1. c. Lev. 20. 2. c. 2. From many threatnings in the Scripture Gen. 17. 14. Exod. 12. 15. Lev. 26. 16 c. Deut. 27. 15 c. and 28. 15 c. 3. From the manifold executions of Gods wrath against the transgressors of his Law whereof see a Catalogue in 1 Cor. 10. 5 c. 1. Which should admonish us to take heed of offending God and transgressing his Law 2. It should direct us to acquaint our selves with Gods former courses Consider what befell Adam Cain the old world Sodom the Egyptians Canaanites and others for their sins and transgressions that so we may be the more watchful over our selves against those sins knowing that God is still the same God For the latter That despisers of the Gospel shall be most surely and soarly punished the Apostle plainly expresseth under these words Much more 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 See hereof Chap. 2. v. 3. § 21. and Chap. 10. v. 29. § 107. §. 128. Of the meaning of the six and twentieth verse 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 THe Apostle proceedeth to aggravate the terror of turning from Christ and that comparatively by another argument from the lesse to the greater The former comparison was betwixt persons Moses and Christ this is betwixt Majesty and Majesty or power and power It may be thus framed If he that shaketh the earth be to be feared much more he that shaketh both earth and heaven too Whereas the Apostle saith whose voyce This is meant of Christs voyce in delivering the Law Thereunto hath the particle THEN reference For then Mount Sinai was altogether on a smoak and the whole Mount quaked greatly Exod 19. 18. But now hath relation to the time of the Gospell And because that which he intendeth is a glorious and joyous matter the Apostle expresseth it in the words of a Prophet viz. Hag. 2. 6. and stileth it a promise in this word hath promised In quoting the Prophet the Apostle hath more respect to the sense then to the words Translators must hold close to the words but relators or quoters of Text are not so strictly bound thereto It s enough if they faithfully deliver so much of the sense as is pertinent to their purpose Now that we may see how the Apostle doth this let us consider the scope which the Prophet aimed at and apply it to the Apostles purpose The scope of the Prophet was to comfort the faithful Jewes who had after forty years distrubance built a new Temple but far inferior to that which Solomon had built before and were thereupon much troubled in their minds for at the sight of the foundation thereof many of them wept Ezr. 3. 12. To comfort them he tels them that the glory of this latter shall be greater then of the former Hag. 2. 9. The reason is in this Text taken from the Majesty and power of the Lord that should come into this Temple who thus saith of himself I will shake the heavens and the earth namely at the exhibition of this Lord in the flesh while this Temple stood His argument in general thus standeth At giving the Law the earth only was shaken But at bringing in the Gospel earth and heaven too were shaken Therefore the Gospel is the more glorious And therefore the Gospel is with more diligence and reverence to be heard Only the latter part of the argument concerning the shaking of earth and heaven too is here proved 1. Quest. When were these shaken Answ. At the beginning and progresse of the Gospel This is evident both by the main scope of the Apostle in this place which is to magnifie the glory of the Gospel above the Law 2. Quest. How were they both shaken 1. By evident signes 2. By powerful effects The signes are these 1. The extraordinary light that shined about the shepherds at Christs birth Luk. 2. 9. 2. The extraordinary starr Matth. 2. 2. 3. The opening of heaven at his baptisme Matth. 3. 17. and transfiguration Matth. 17. 5. 4. The Voice from heaven that was thought to be a thunder Ioh. 12. 28 29. 5. The darknesse of the Sun the renting of the veil of the temple the earth-quakes the cleaving of stones opening of graves raising of bodies out of the graves at Christs death and resurrection Mattk 27. 45 51 52 53 and 28. 2. 6. Christs entring with his body into heaven Act. 1. 9 10. 7. The sound which suddenly came from heaven as of a rushing mighty wind and the cloven tongues like as of fire Acts 2. 3. 8. The shaking of the place where the Apostles prayed together Acts 4. 31. 9. The opening of the heaven when Stephen saw Christ Acts 7. 55 56. 10. The transplendent light and voice from heaven which astonied Saul Acts 9. 3 4. 11. The opening of the
comming in of the Gospel THe Apostle in setting down the difference betwixt the Law and the Gospel having shewed That at the delivery of the Law the earth was shaken he now sheweth that at the delivery of the Gospel both earth and heaven was shaken whereby the Apostle giveth us to understand That upon bringing in the Gospel heaven and earth were moved meaning the inhabitants therein For the Lord of heaven was made an inhabitant on earth God was manifest in the flesh 1 Tim. 3. 16. He that was far above all heavens descended into the lowest parts of the earth Heaven was moved at his departure out of it and earth at his comming to it 1. Aggravation of their spirituall senselesnesse and obdurat hearts who are no whit at all moved at this comming of the Lord of heaven to earth and at this voice this sound of the Gospel which shakes heaven and earth The Gospel makes no offer of Christ incarnat to Angels but saith he took not the nature of Angels Heb. 2. 16. Yet were the Angels in heaven moved and should not man much more The wise men that lived among Pagans were moved Math. 2. 1. and shall not we Christians How fitly may I apply that of our Saviour concerning the men of Ninive and the Queen of the South mentioned Matth. 12. 41 42. How ought we to be humbled for this our senselesnesse 2. Exhortation to take notice of those particular excellencies whereby the Holy Ghost doth set out and commend unto us the excellency of the Gospel as that the Lord from heaven delivered it that it is an heavenly doctrine come from heaven that at the comming of it heaven and earth was shaken Do not only take notice hereof for the informing your judgements in the excellency and efficacy of the Gospel but also thereby to work upon your hearts and affections that ye may be enamoured with the Gospel that ye may give the more diligent heed thereto and make the more high account thereof and conform your selves more conscionably thereunto These are the ends which the Apostle aimeth at in setting forth the excellencies of the Gospel and therefore speciall uses of the point §. 131. Of the meaning of verse 27. Vers. 27. And this word Yet once more signifieth the removing of those things that are shaken as of things that are made that the things which cannot bâ—… shaken may remain A Consequence is here noted by the Apostle out of the forementioned prophecie which maketh much to the main scope which is the excellency of the Gospel above the Law The consequence is that the Law is alterable The Gospel most firm and stable This consequence is gathered out of this phrase â—…et once more The particle yet having relation to the verb shake or move importeth a moveable and transitory condition of things The other particle ONCE taken exclusively for only once once for all once and but once once and no more importeth an immoveable and permanent condition never to be abrogated or altered The word in the original translated here a removing is as much as a disanulling or taking away whereof we read Chap. 7. v. 18. By things shaken he means all the legal types and rites which were in their very nature alterable and in their end to be abrogated by the accomplishment of them in their substance and therefore by way of explanation and more clear expression of his meaning he addeth As of things made The particle As is not here used for a note of similitude as if they were only like to things made but as a causal particle shewing the reason why they were alterable and subject to be shaken even because they were things made viz. by the hand of man as the Tabernacle Tables Altars Ark Candlesticks c. Herein things spiritual and celestial are opposed to legal and terrestrial things They are said not to be made with hands as spiritual Col. 2. 11. and celestial 2 Cor. 5. 1. But these to be made with hands as legal Eph. 2. 11. and terrestrial Act. 19. 26. To shew the end of removing those legal types he addeth That the things which cannot be shaken may remain By the things which cannot be shaken he means the substances and truths of the legal types which are Christ himself the offices which he undertook and things which he did and endured for us the merit and efficacy of them all the Gospel whereby they are made known unto us the benefits which come to us thereby and those heavenly mansions and glory which Christ hath purchased for us These are said to remain and that firm and stable inviolable and immutable In this sense is this word oft used as 1 Ioh. 3. 9. It s therefore opposed to perishing Heb. 1. 11. 1 Pet. 1. 24 25. and everlastingnesse is joyned with it Heb. 7. 3 24. This is the priviledge of the Gospel and of the good things revealed thereby They remain So that in this verse is set down a third difference betwixt the Law and the Gospel namely in respect of continuance the Law being alterable and the Gospel unchangeable whereby the Apostle giveth us to understand two points 1. The alterablenesse of the Law that the Law was alterable 2. The unchangeablenesse of the Gospel that the Gospel is unchangeable Of the alterablenesse of the Law see Chap. 7. v. 12. § 67 68 c. Before I come to shew the unchangeablenesse of the Gospel we may from the Apostles expression here observe That that which is made by man is subject to decay The Apostle here renders it as a Reason why the things of the Law were alterable because they were made viz. by man If AS be taken as a resemblance it also proves the point Thus Ier. 10. 9 11. The Prophet proveth that the Idols of the Gentiles shall perish because they are the work of men And the Apostle in 2 Cor. 5. 1. rendreth this as the reason why our habitation in heaven is eternal namely because it is not made with hands doth he not thence infer that that which is made with hands cannot be eternal Experience proves as much Where is that Tower which anon after the flood all the world conspired to build was it not justly stiled Babel Gen. 11. 9. Where is Noahs Ark Where is Solomons Temple Or Zerobabels Temple Where are the Sepulchres of David and other Kings of Iudah and Israel Indeed somethings made by men are of longer continuance then others but yet all without exception of any are subject to decay The most lasting materials whereof they make their most durable things are none of them everlasting Not Marbels nor Iron Brasse Silver Gold and other Metal some subject to mouldring some to rust some to melt all as framed fashioned and set out by men to be defaced destroyed and brought to nought 1. This may inform us in a main difference betwixt the things of God and
members of one and the same body and in regard of their spirituall condition animated by one and the same spirit and thus all of them spoken to as to one On this ground where it is said that Moses spake unto all Israel he thus expresseth his minde The Lord thy God will go before thee He it is that doth go with thee He will not fail thee nor forsake thee Deut. 31. 1 3 6. 4. God doth account all beleevers as dear unto him as if they were but one They are therefore all as one spouse to his Son Cant. 4. 8 9. 2 Cor. 11. 2 They are all heirs of the same Kingdom Iam. 2. 5. To be an heir is the property of one Gen. 21. 10. This is a good ground for every particular beleever to apply the precious promises of the Gospel to himself in particular The like may be said of the duties which God requireth of children of men For in the Decalogue or ten Commandments they are laid down as a particular precept to every person in the singular number thus THOU shalt have no other Gods THOU shalt not make to thy self c. §. 73. Of Gods not failing nor forsaking his THe substance of this promise I will not fail thee nor forsake thee giveth assurance of Gods constant and continuall carefull providence over his Concerning it the Psalmist upon his own experience thus saith I have been young and now am old yet have I not seen the righteous forsaken c. and again The Lord forsaketh not his Saints they are preserved for ever Psal. 37. 25 28. Very elegantly doth the Prophet by an argument from the less to the greater thus enforce this point Can a woman forget her sucking childe that she should not have compassion on the sonne of her womb yea they may forget yet will not I forget thee Isa. 49. 15. This negative promise is much pressed in Scripture as 1 Chro. 28. 20. 1 Sam. 12. 22. 1 King 6. 13. Isa. 41. 17. The ground hereof resteth upon the unchangeableness of Gods love God is in all things unchangeable God is immutable in his nature in which respect he thus saith I am the Lord I change not Malach. 3. 6. He is also immutable in his Counsell in his Word in his Oath Heb. 6. 17 18. and in his Love Ioh. 13. 1. Besides the relations which he hath caused to pass betwixt himself and us giveth us further assurance that he will never leave nor forsake us When my father and mother forsake me then the Lord will take me up Psal. 27. 10. Doubtless thou art our Father though Abraham be ignorant of us and Israel acknowledge us not c. Isa. 63. 16. Obj. Iob by reason of his soar and heavy crosses and Lazarus who died a beggar may seem to be left and forsaken of God Answ. Losses crosses pain penury and other afflictions are no argument of Gods forsaking men His wise providence is much manifested in ordering his childrens estate here in this world For 1. God never suffers his to be tempted above that they are able to bear He giveth strength answerable to the burden he laieth upon his We are troubled on every side yet not distressed we are perplexed but not in despair persecuted but not forsaken cast down but not destroyed 2 Cor. 4. 8 9. 2. God alwaies gives a good issue to the trials of his children 1 Cor. 10. 13. Iob had all that was taken from him doubled Iob 42. 10. The Angels carried Lazarus his soul into heaven Luk. 16. 22. 3. God recompenseth outward losses and crosses with far better things For wealth he giveth grace for bondage of body freedom of conscience for pain patience for corporall death eternall life Obj. 2. Saints themselves have complained that they have been forgotten and forsaken Isa. 49. 14. Answ. That was the misapprehension of their weak flesh which is no sufficient evidence against Gods express promise The Psalmist acknowledgeth this misapprehension Psal. 77. 10 Obj. 3. Christ himself complaineth that he was forsaken Matth. 27. 46. Answ. Christ together with our flesh took the infirmity thereof and thereupon complaineth according to his present apprehension But to shew that he did not utterly despond nor judge himself totally and finally forsaken he premiseth this clause of affiance My God my God Do they beleeve the foresaid promise of God who â—…aint and sink under the burden of any triall or under any fear that they shall be forsaken yet how many be there in the number of those that profess the Christian faith who upon great losses cry out and say they are utterly undone and upon some soar afflictions despairingly say they shall never be able to endure it Such are more like to Cain who said My punishment is greater then I can bear Gen. 4. 13. then to David who when he was greatly distressed encouraged himself in the Lord his God 1 Sam. 13. 6. or Iehoshaphat who in his distress said O our God we know not what to do but our eyes are upon thee 2 Chron. 20. 12. or Abraham who when Gods promise and precept seemed to cross one another about the sacrificing of his son said God will provide Gen. 22. 8. This promise of Gods not leaving nor forsaking his is of singular use to support us in all trials and distresses whatsoever It is so generall as it may be applied to spirituall and corporall distresses In such losses as Iob had Iob 1. 15 c. in such jealousies as Daniel was tried withall Dan. 6. 4. in such a prison as Paul and Silas was cast into Act. 16. 24. in such a dungeon as Ieremiah was let down into Ier. 38. 6. in such a sickness as Hezâ—…kiah fell into Isa. 38. 1. When we are falsly accused as Paul was Act. 24. 5. when we are forsaken of men as Paul was 2 Tim. 4. 16. when we are disquieted in minde as David was Psal. 42. 11. At the point of death in which case Stephen was Act. 7. 59. 60. In our thoughts and cares about our children and posterity such as came into Iacobs head Gen. 49. 1 2 c. we may and must meditate on this promise and with confidence thereon support our selves §. 74. Of the persons whom God will not forsake THe persons to whom in speciall this promise of Gods not leaving and forsaking is made is comprised under this Pronoun THEE This promise was of old by God himself made in particular to Ioshua Ioshua was a man of such courage and confidence in Gods Word as he together with Caleb stedfastly believed that God would not leave nor forsake them when the whole Congregation of Israel so fainted as they wept that God had brought them out of Egypt and murmured against the Ministers imployed in that service of bringing them out They must therefore be such as Ioshua was who have right to apply this promise to themselves Such were they to whom Moses
5. 10 Illumination 6. 32 Image what it signifieth 10. 2 Imitation see Example Imitate God 4. 62 Imitate Christ 13 132 Immutability of Christ and creature 1. 136 138 141 142 145 Immutability of Gods counsel 6. 135 Immutability of Gods oath and promise 6. 140 Impartiality of God 2. 82 Impartiality in Ministers 6. 78. and 13. 193. and 9. 101 Impediments removed 11. 175. and 12. 4 Imposition of hands 6. 16 17 Impossible variously taken 6. 38 Impossible what is to God 6. 142 Imprison See Prison Imprisoned Professors were 11. 253 Incredulous no way wrought upon See Unbelief 3. 92 Infidelity See Unbelief Indignation of God fiery 10. 98 Infirmities to what Christ was subject and not subject 2. 169 170 Infirmities of Priests and Ministers 5. 12 Infirmities of the upright passed by 11. 189 Information first 8. 66 Inheritance our right to salvation 1 160 162. and 6. 87 Inheritance what is 11. 40 Invincible true believers are 11. 149 Invisible God is 11. 151 Invisible ones see things visible 11. 151. Invisible things seen by faith 11. 152 Iniquity to be hated 1. 116 Integrity how pleaded before God 11. 233 Intent how accepted 11. 84. See Purpose Insinuation 3. 121. and 6. 54 Intercession of Christ 7. 106 Interpret strange tongues 7. 19 Interrogations emphaticall 1. 26 155 Invisible things credible 11. 4 Iosephs name 11. 115 Iosephs trials graces and prerogatives 11. 116 117 118 Ioshuah setled Israel 4. 47 Ioshuahs name 6. 93 Ioy what it is 3. 63 Ioy of most vain 3. 63 Ioy or rejoycing of hope 3. 64 65 Ioy of believers truest joy 3. 67 Ioy set before Jesus 12. 15 16 Isaacks name 11. 86 Isaacks relations to Abraham 11. 87 Isaack had promises appropriated to him 11. 88 Isaacks commendation 11. 104 Isaacks blessing his sons 11. 105 Israel 8. 36 Israel freed out of Aegypt 3. 163 Iudah 7. 75. and 8. 36 Iudiciall Law 7. 69 Iudge the best of others 6. 56. and 10. 150 Iudges 11. 193 Iudgement to come 6. 21 Iudgements on transgressors 2. 15. and 3. See Punishments 97 Iudgements certain 2. 18 Iudgements on tempters of God 3. 96 Iudgement immediatly after death 2. 136 Iudgement decreed 9. 136 Iudgement answerable to sins 11. 160 Iudgements on some are caveats for others 12. 93 Iust men See Righteous Iust recâ—…mpence of sin 2. 17. and 10 108 109 Iustice without pitty 10. 104 Iustification and sanctification from Christ 9. 73 Iustified none are by the Law 9. 104 Iustified persons have sin in them 9. 131 K. KIndred to be succoured 7. 10 Kindnesse on whom it works not 3. 92. and 8. 57 Kings lawfull antient usefull 7. 3 King of righteousnesse 1. 112. 7. 19 20 Kings evill edicts not to be obeyed 11. 130 Kingdome of Christ 1. 112 Kingdome of Christ everlasting 1. 108 Kingdome of Christ how given up to his Father 1. 109 Kingdome of Christ righteous 1. 112 Kingdome may be subdued 11. 227 Kissing a rite of subjection 1. 67 Know his own conscience a man may 13. 154 Knowledge of Angels 1. 87 Knowledge of Hypocrites 6. 32 Knowledge a priviledge of the new Covenant 8. 72. 73 Known God is in his dealings 10. 111 Known things brought for proofs 9. 68 Known our right to heaven may be 10. 131 L. LAbour for heaven 4. 64 Labour for love 6. 68 Lamps typified light 9. 9 Last daies 1. 13 Last dayes enjoy best things 2. 21 Law how delivered by Angels 1. 96. and 2. 9 Law stedfast 2. 12 Law set out in ten words 7. 38 Law Commandement differenced 7. 38 Law terrible 12. 99 Law delivered by Christ 12. 129 Law and the uses thereof 12. 129 Law alterable 12. 131 Learning by experienc 5. 47 Learners in time must be Teachers 5. 61 Leave See forsake Left how promises 4. 7 8 Legal uncleanesse not simply sinful 1. 28 Legal rites See Types Legal sacrifices made not perfect 10. 3 Legal sacrifices oft offered 10. 4 Letter of Scripture not alwayes held 1. 72. and 3. 100 Lie God cannot 6. 142 Lying an heinous sin 6. 143 Likenesse 2. 168 Likenesse in unequals 7. 50 Like man why Christ was 2. 171 Like to God how man may be 4. 62 Limbus infantum 8. 50 Limbus Patrum a fiction 8. 50. 9. 90 Lincked all graces are 12. 11 Lions mouthes stopped 230 Lips an instrument of praise 13. 143 Live ever in Christ who do 7. 98 Living God 3. 138 139. and 7. 98. and 9. 85 Living or quick word 4 70 Living way 10 57 Look unto Jesus 12. 12 Long-suffering of God 3. 101 Lord Christ 1. 128 Love of man 6 67 Love of Saints 6 70 Love for the Lords sake 6. 69 Love laborious 6. 68 Love of man 10. 77 Love the cause of Gods chastening 12 41 Loynes comming out of them 7. 41. 59 M. MAjesty Gods title 1. 32 Manasseh 11. 111 Man what it signifieth â—… 54 Mans power and will in what 4 63 Manna 9. 22 Manna put in a golden pot 9 27 Manner of doing good 8. 17. and 13. 157. and 9. 101 Many See Multitude Many shall be saved 2. 91. and 6 107 and 9. 140 Many types of Christ 9. 6. and 10. 34 Many offices of Christ 9 88 Many slain by persecutors â—…11 258 Many witnesses 12. 3 Mary the Virgin not without sin 4 91 Martyrs how they endured as they did 11. 152 Masse a blasphemous sacrifice 7. 112. 115 See bloody Means not to be prescribed to God 11. 98 Meanes of some preservation destruction to others 11. 170 Means mean used by God 11. 177 Means unlikely used by God 11. 30 39 Means extraordinary â—… 28 Means no help to God ibid. Means of softning how perverted 3 85 Means of grace to be improved 4. 82 Means ordained of God effectual 9. 69 Means to be prepared 11. 29 Meats forbidden 13. 119 Meats legal 9. 50 Mediator This at large 8 2â—… Mediator of the Covenant 8. â—…4 Mediator of the Gospel more excellent then the Mediator of the Law 12. 115 Meditation strengthens faith 11. 96 Medlings with other mens matters 7. 73 Melchisedec ever liveth 7. 53 Melchisedecs order 5. 30 Melchisedec who he was 7. 2 Melchisedecs bread and wine 7. 27 Melchisedecs greatnesse 7. 31 42 Men are Gods Ministers 3. 164 Mercy ground of all good 4. 27 Mercy-seat 9. 31 Mercifull Christ was 2. 176 Merit Christ merited not for himself 2. 74. and 7. 1â—…1 Merit of Christ and grace of God together 2 78 Merit man cannot 4. 97. and 6. 66 Messiah known by Jewes to be God 1. 1â—…8 Michael is Christ â—… 83. and 2. 45 Mildnesse becomes Ministers 6. 76 Milk plain principles 5. 66 72 Mindfull of man God is 2. 55 Ministers excellency requires heed in hearers 2. 2 5 Ministers Angels 1. 79 Ministry of Angels most excellent 1. 156 Ministers guides to others 2. 127 Ministers appointed of God who and how 3. 34 35 Ministers how to be respected 3. 35. and 13. 148 Ministers receive all they
Shame despised by Christ 12. 21 Sâ—…edding of blood procures remission 9. 111 Sheep of Christ 13. 169 Sheeps properties 169 Shepherd Christ is 13. 166 Shepherd great 13. 168 Shepherds effects 13. 166 Shew-bread typified Christ 9. 13 Sight spirituall 2. 72 Sight of God makes sincere 13. 174 Sight of God beneficiall and honourable 12. 78 Signes 2. 31 32 Sin a filth and purged by Christ 1. 28 Sin hath degrees 2. 18. 3. 85 Sin how it appears horrible 3. 88 Sins of old punished warnings unto us 3. 89 Sins why registred 3. 90 Sin continued in the greater 3. 102 Sin deceitfull 3. 122 148 Sin is in justified persons 9. 131. and 107 Sin seen by God in justified persons 4. 78 Sin none in Christ 4. 91 Sin pardonable 5. 8 Sin See Pardon Sin put away by Christ 9. 131 Sin born by Christ 9. 1â—…9 Sin destroyed by Christs last comming 9. 144 Sin purged troubleth not 10. 5 Sin to be confessed 10. 7 8 Sin against evidence of the Spirit 10. 93 Sin may prove unpardonable 10. 94 Sin not pardoned bringeth damnation 10. 95 Sin the cause of Saints suffering 12. 27 Sincerity 3. 70 126 Singing commended 2. 115 Syon a type of the christian Church 12. 1â—…0 Sit how Christ doth in heaven 1. 31 Six daies why spent in creating 4. 31 Slâ—…th about grace 6. 81 Small things not to be despised 11. 57 Snuffers typified discipline 9. 10 Solitarinesse fit for communion with God 8. 19 Son-ship of Christ 1. 15. 3. 55 Son appointed of the Father 1. 16 Son of God variously taken 1. 47 Son of God begotten 1. 49 Son and Father the same essence 1. 51 Son and Father distinct persons 1. 52 Son of God how subject to the Father 1. 109 Son of Man 2. 54 Sons of Christ How known 2. 50 128 Sons of God subject to suffering 5. 47 Soul how attributed to God 10. 149 Soul-suffering of Christ 2. 76 Souls of men are of a spirituall substance 12. 110 Souls excellency above Angels 12. 110 Souls in heaven greater glory since Christ then before 8. 53 Souls perfection in heaven 12. 112 Souldiers to be succoured 7. 8 Speech why given 11. 70 Speciall relation betwixt God and his people 8. 67. and 11. 78 Spies lawfull 11. 186 Spirit resembled to oile 1. 119 Spirit in Christ above others 1. 123 Spirit for Christs divine nature 9. 77 Spirit diversly taken in Scripture 12. 110 Spirituall what it intendeth 7. 80 Sprinkling blood 11. 157 Sprinkling blood and water 9. 71 Sprinkling Christs blood 9. 72 Sprinkling the booke of the Covenant 9. 104 Sprinkling all the people 9. 105 Stability none here 13. 138 Standing what it implieth 1. 31 Stand not at a stay 6. 3 Stars are innumerable 11. 60 Stedfastnesse of Gods word and Law 2. 11 12 Stoning to death 11. 254 Strange tongues to be interpreted 7. 19 Strange phrases to be mollified 7. 55 Strange doctrines 13. 115 Strange Land 11. 44 Strangers Saints are 11. 68 Strong meat 5. 66 72 Study for heaven 4. 64 Subjection 2. 43 Subjection to Christ 2. 62 Substance preferred before circumstance 13. 189 Suffer word of exhortation 13. 18â—… Sufferings of Christ 2. 76 96 97. and 12. 17 Sufferings of Christ and his members moderated 2. 59 Sufferings of Saints glorious 2. 97 Sufferings make Christ and Saints conformable 2. 100 Suffering the portion of Gods Sons 5. 46 Sufferings of Saints short 10. 138 Sufferings of Jewes for religion 11. 244 Suffering of Saints for advantage 11. 250 Superiours command no warrant for evill 11. 130 Superiority in office may stand with equality in state 7. 41 Superstitious too sedulous 13. 120 Supper of the Lord. Principles about it 6. 15 Supports in trials 11. 243 Suretiship Gods oath is 6. 138 Surety Christ is and wherein 7. 93 Swearing is a kind of suretiship 6. 138 Swearing attributed to God 3. 114 115 and 6. 97 Swearing of God infallible 4. 26 And immutable 6. 140 Swear why God doth 7. 91 Swearing of God by himself 6. 98 Swearing God conforms himself to man 6. 115 Swear man may 6. 116 Swear lawfully 6. 117 Swearing severall kinds 6. 119 Swear by God alone 6. 120 Swear not by creatures 6. 123 Swear not things unlawfull 6. 124 Swear not falsly 6. 127 Swear not rashly 6. 128 Swearing a solemn rite 7. 91 Swear God did in ordaining Christ a Priest 7. 91 Sword The word like it 4. 71 Sword two edged 4. 71 T. TAble typified communion 9. 11 12 Tables of the Covenant 9. 30 Tables why of Stone 9. 30 Tabernacle a type of Christs body 8. 5 and 9. 55 Tabernacle who serve it 13 124 Tabernacles of Patriarchs 11. 46. See Tents Taste 2. 79 How Christ tasted death ibid. Tasting the heavenly giâ—…t 6. 33 Tasting the good word 6. 35 Tasting heavenly glory 6. 36 Teachers excellency requires hearers heed 2. 2 5 Teachers wisdome in disposing their matter 9. 33 Tears may sometimes be in vain 12. 96 Teares when acceptable 12. 96 Terrible God is 10. 15 Testament See New Testament or last will ratified by death 9. 93 Testament ratified inviolable 9. 94 Testament unjust anull 9. 94 Testaments how violated 2. 94 Testament See Covenant Testators generall intent to be observed 9. 94 Testimony See Witness Testimony of Scripture See Scripture Tempted how many wayes Christ was 2. 96 Tempted how far and why Christ was 2. 182 183 Tempted how any man may be 2. 185 Tempt God how a man doth and what the causes and effects thereof 3. 96 Tempted how Abraham was 11. 83 Tempted best are 11. 83 Temptations on the right hand dangerous 11. 256 Temporall blessings no sure evidence of Gods favour 3. 92 Temporall blessings not the only object of faith under the Law Tents of Patriarchs 11. 45 Tenths given to Melchisedeck 7. 16 Tenths how far due to other Ministers 7. 17 Tenths why given to Levites 7. 33 40 Tenths argue superiority 7. 33 Tenths paid by Levy in Abraham 7. 56 Therefore 1 117. 2. 2 Threats of God assuredly executed 3. 174 Throne of Christ 1. 106 110 Throne of grace 4. 94 Thrones Angels 1. 84 Time See Opportunity See Sâ—…t Timotheus 13. 185 Tithes See Tenths Titles before Epistles 1. 3 Tortures on Professors of truth 11. 245 Trading in sin 10. 89 Traditions how usefull 11. 244 Transitions usefull 8. 2 Translation of Enoch 11. 17 Transgression distinguished from disobedience 2. 14 Transgression punished 2. 15 16 17 12 127 Transubstantiation refuted 9 107 Trie See Tempt Trials See Afflictions Trials many and great Christians are subject unto 10. 120 123 125 Treasure what is 11. 143 True and tipycall opposed 8. 6 Truth to be granted to adversaries 9. 2 Truth received 10. 91 Trust in God 2. 119 Types were not the the truth nor to be rested in 4. 49 Types why instituted 4. 49 Types had their truths 4. 50 Types had their heavenly truths 8. 13. and 9. 115 117 122. Types in what cases rejected 4. 50. and