Dignity of Ambassadour yea of a King Priest and Prophet and therefore in all justice and equity he must be true and faithful to his maker Moses who was admitted unto that intimacy with his master could not but observe his faithfulness God is faithul and will not suffer c. faithful is he that hath promised Doubt But here it may be doubted whether Moses was thus faithful to his maker for we read Numb 20.12 that both Moses and Aaron were unfaithful Some answer thereunto that one act of unfaithfulness could not hinder Moses from being stiled faithful no more than David's sins hindered him from being called a man after God's own heart Sequens paenitentia antiquum nomen ex multis virtutibus comprobatum retinet Hierom. Others rather say that the Lord gave Moses that testimony according to his present and past faithfulness Numb 12. whereas hitherto he had not been unfaithful as afterward he was Numb 20. But indeed neither of these Answers clears the Doubt but what I intimated before touching the proper meaning of faithfulness in these words for no doubt that faith or faithfulness for which Moses is commended Numb 12. differs from that against which he sinned Numb 20. which was a doubting of God's power whether he could give so much water out of the Rock as should satisfie so many men women and children beside their cattle this Moses and Aaron seemed to doubt of Numb 20.12 24. As for the other faithfulness for which Moses is commended that truth in fulfilling his Word Promise and Covenant against that Moses never offended he was always faithful to him who appointed him But as for that defect of faith or unbelief in Moses and Aaron it was a figure of that defect and impotency of the Law and Legal Priesthood which can never bring those under it into the true land of promise Wherein more particularly this faithfulness of Moses is seen will appear in the next point Moses was faithful in all his house Mean time take notice that God's workmanship is for God's service he made Moses who was faithful to his maker Repreh 1. Our unfaithfulness to our maker that vow which we have made unto him in our Baptism That we would continue his faithful Soldiers and Servants to our lives end that we would fight against the world the flesh and the Devil c. Who of us have been so faithful in keeping of it as we ought We frustrate him of the end of our Creation Esay 43.7 but Proverbs 2.8 4. 2. Those who think it enough to be faithful to God in mind and heart though they really and in actual performance be found unfaithful As if an Adulteress should say to her Husband Husband in my heart I am faithful to you though I prostitute my body to another man Vide in chap. 2. fine 3. Moses was faithful in all God's house What faithfulness is and how Moses was faithful unto him that appointed or made him I have shewn in the former point it now remains wherein particularly Moses was faithful and that in all God's house We understand by an house one of these two things Either 1. The structure and building Or 2. The family inhabiting and dwelling in that structure or building As for the structure and building what outward house had the Lord in Moses his time but his Tabernacle This the Lord calls his Tabernacle Levit. 15.31 Herein he promised to dwell Levit. 26.11 In the building and furnishing of this and anointing it Moses was faithful doing all things according to the pattern that was shewn him in the Mount Exod. 27.8 2. But that house wherein Moses was principally faithful was the Church of God as vers 6. Whose house are we if c. So the Chaldee Paraprast Numb 12.7 Now Moses was faithful to God and to the people he was a faithful Prophet Apostle and Ambassadour from God to the people Hence ye read so often As the Lord commanded Moses 1. He was a faithful King ruling the people for God notwithstanding their stubbornness c. 2. He was a faithful Priest interceding and mediating with God for the people and would take no answer Exod. 32.32 11 2 3. Numb 14.13 Psalm 106.23 Observ 1. Note here a laudable example of faithfulness in Moses how sincerely and uprightly he dealt between God and the people such a faithful Ambassadour is health saith Solomon Prov. 13.17 Such faithful Ambassadours procure peace and lengthen the tranquility of Kingdoms and Common-weals such were the Ministers of State whom the Jews employed to Rome and Sparta and obtained peace with both Nations and such were the Agents of both Nations who were faithful to both their Common-weals and were a means of their long continuance they dealt in all faithfulness with other Nations Pompey the Great was sent Ambassadour some whither abroad and being to take ship the wind being very high the Master of the Ship told him the voyage would be dangerous Pompey answered him it matters not ire necesse est vivere non necesse est Such true and faithful dealing among themselves and with other Nations confirmed their prosperity Whereas other Nations and Commonweals by their falshood and unfaithful dealing among themselves and with others hasten their own and others ruine For what hath been the practice of Kingdoms and Commonweals of latter times but so long to continue true and faithful one to other until they could break their Faith with more advantage Whence an Ambassadour hath been plausibly defined and said to be one qui proficiscitur ad mentiendum pro Republica who goes abroad to lye for his respective Commonwealth Moses was no such Ambassadour he was faithful in all Gods house Observ 2. Laudari à laudato summa laus a man may be praised of some who are not able to judge as Quintil Scito ille pessimé dixisse quem maximé laudant Its the greatest praise to be praised by him who is most praise worthy as the Lord himself is who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who inhabites the praise of Israel who examines the heart and the reins and can best examine our truth and faithfulness and give testimony of it He it is that saith of Moses Numb 12. which the Vulgar Latin turns fidelissimus he is most faithful in all my house Herein Moses exceeded Pompey the Great so much commended for his faithfulness to the Common-wealth of Rome for Tully Pompeys own friend writes of him and hath left upon Record a Testimony most dishonourable unto him Solitum aliud sentire aliud loqui So did not Moses who was faithful Observ 3. A pattern to all who sit in Moses his chair to be faithful to the Lord who sets them over his house as Moses was a faithful Ambassadour such was John Baptist Joh. 1.20 He would not take any glory from Christ such were Paul and Barnabas Act. 14. He delivered Gods message to Pharaoh with boldness and confidence not fearing the wrath of the king Heb.
spiritual understanding and strength and might according to his glorious power And this is more observable in this Epistle because the Colossians were in this condition wherein the man in the Text declares himself Col. 3.3 ye are dead saith he and your life is hid with Christ in God Observ 2. Sin is a stranger to our nature for howsoever through long custom in sin sin and the man becomes all one yet one they cannot be because one and the same cannot be at one time alive and dead Now sin revives and lives and the man dies therefore surely they are not one This was couched in Nathans parable to David 2 Sam. 12.2 where David's lust is represented by a traveller who came to the rich man Vngodly men invite it unto them Wisd 1.12 16. and 2.24 through the envy of the Devil came death into the world it was he that brought it into Judas and then Satan entred into Judas Luk. 22.3 for even Judas the Traytor himself was not all one with it but Satan had darted covetousness and treason into his heart Joh. 13.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immisisset he had darted Ambition was a stranger to the Apostles There arose a reasoning among them which of them should be the greatest Luk. 9.46 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there entred a dispute among them and vulgar Latin intravit cogitatio the thought came into them it was none of the house Observ 3. Take heed of judging or condemning any one in whom the motions of sin appear especially if the man dye unto them The humours in the body must be moved and flow before they can be expelled The best Saints of God yea all of them pass through the same purgatory into heaven Observ 4. We see then from hence the energie and power of the Law how far it extends it kills it s a killing letter Thus what the murmuring Jews upbraided Moses and Aaron withall is in some sort true ye have killed the people of the Lord Numb 16.41 It cannot give life Gal. 3.21 This was figured by Elisha who sent his servant with his staff to revive the child but it would not be 2 King 3.29 The law of the Lord is a staff so where the Psalmist Psal 23.4 saith Thy rod and thy staff the Chaldee Paraphr puts thy law This staff Elisha sent by his servant to raise the dead child Elisha Who is that See Notes in Col. 3.1 This is that staff of bread which nourisheth not for ever nor so satifieth but that he who eats it hungers and thirsts again so saith the Initial Wisdom which is the wisdom of the Law Ecclus. 24.21 They that eat me shall yet be hungry and they who drink me shall be thirsty Then presently the Wisdom adds all these things are the commandments of the most high even the Law which Moses commanded But our Lord speaks otherwise of the water of life Joh. 4.13 whosoever shall drink of this water shall thirst again but he that drinketh of this water that I shall give him shall never thirst He that cometh to me shall never hunger and he that believeth in me shall never thirst Joh. 6.35 This was figured by Manna which was the food of the people in the wilderness and they gathered it every morning Exod. 16.21 But when they came into the Land of Canaan the Manna ceased Jos 5.12 And they eat of the corn of the Land of Canaan Christ is the true bread and the true land of Canaan the Manna ceased upon the next day after the passover after the death the manna ceaseth The Jews challenged our Lord with this Moses gave us bread from heaven Joh. 6.31 and again vers 49.50 Your fathers did eat Manna and are dead c. and 58. Consol Here is great need of comfort to the disconsolate soul dejected and cast down by the sight of his sins for whereas upon the approach of the Law sin revives and groweth strong in the man yet the Law bringeth no power with it for the subduing of the sin but a guilt and obligation unto death Alas what shall the silly man do but complain I am in trouble my life is spent with grief and my years with sighing my strength faileth because of mine iniquity and my bones are consumed c. Psal 31.10 Psal 116.3 4.5 The sorrows of death compassed me about and the pains of bell-gate hold on me And 142.5 6 7. I cryed unto thee O Lord and said thou art my refuge and my portion in the land of the living Thus the Law is a killing letter the ministration of death the ministration of condemnation 2 Cor. 3. This was figured Numb 17.10 where the Lord said to Moses Bring Aarons rod before the Testimony When Aarons rod appears and awakens us when the Law figured by Aarons rod of the Almond-tree appears it threatens judgement unto all who rebel against it and therefore the Lord denouncing his judgements against Israel Jer. 1.10 I have set thee to root out and pull down to destroy and throw down the Lord confirms it with a sign saying Jeremiah what seest thou And he saith I see a rod of an Almond-tree Then said the Lord thou hast well seen for I will hasten my word to perform it As the Almond-tree blossoms first of all the trees and hastens the flowers and awakens as it were after a winters sleep as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth so hastily shall vengeance awake and come upon transgressors When therefore weak Jacob sees the Rod of the Almond-tree flourish when the Law goes out of Sion he foresees the judgement hastens and therefore cryeth out we perish we die we all perish we are but dead men But to the comfort of such dying souls be it spoken the Lord in mercy provides a sovereign Remedy for such dying men for upon the complaint of the dying people Chap. 17.12 13. in Chap. 18.1 The Lord said unto Aaron Thou and thy sons and thy fathers house with thee shall bear the iniquity of the sanctuary The care of the Sanctuary lies upon Aaron that the people might not sin die and perish The terrours of Conscience wrought by the Law are relieved and quieted by Faith in Jesus Christ He is the true High Priest of whom Aaron was but a figure He it is who through death destroyes him who had the power of death i. e. the Devil and delivers them who through fear of death were all their life-time subject unto bondage Hebr. 2.14 15. And therefore the Redeemer comforts them against their sins Isai 41 10-16 Therefore to those who are thus dead unto sin and the motions of sin living in them the Gospel and gladtidings of Salvation is preached so we understand that obscure place 1 Pet. 4.6 The Gospel is preached unto them that are dead that they may be judged indeed according to men in the flesh but live according to God in the Spirit For so these dead men are judged for dead in the flesh
yet are upon us Besides the Lord hath lately given us manifold signs from heaven forewarning us of these very times He testifies his great mercy to us as he did also to the old world before he sent the universal deluge Observ 2. As Righteousness is the most seasonable theme for the Preacher so of all other the most fit for the eighth preacher for him and them who preach in the time and nearest to the time of the deluge the overflowing scourge Observ 3. It is the most seasonable lesson that Preacher and People can learn When thy judgements are in the earth the inhabitants of the world shall learn righteousness Esay 26. Observ 4. Jesus Christ the true Noah is the eighth preacher of righteousness wherein he agrees with his type but as the truth in other things so in this also much exceeds the Type Noah and others can but preach righteousness to the ear and to the heart as the Prophets are commanded Esay 40.1 2. but they cannot incline and bow the heart or work that righteousness in man to whom they preach it But the Lord Jesus Christ the great Preacher of Righteousness is Jehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purifieth the heart and works his righteousness in us Esay 26. He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the branch of righteousness or rather the young tender shoot sprout or twig or plant of righteousness of God the Fathers planting in us So he is called Jer. 23.5 though we turn it a branch improperly which the Chaldy Paraph. here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sucker Esay 53.2 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 11.1 Chald. Paraph. again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this groweth in us See Notes on Jer. 23.5 Jesus Christ the true Noah is the eighth Preacher of Righteousness that we may the better understand this we must know that there have been from the beginning eight manifestations of the Deity 1. To Adam whom the Lord made a kind of visible God upon earth adorning him with his image in Wisdom Righteousness and Holiness 2. A second manifestation of the Deity was to the eight preachers of Righteousness especially to Noah God requiring by them his Righteousness and coming forth then out of his place to judge the world with Righteousness 3. A third manifestation of the Deity was unto Abraham Isaac and Jacob to whom God often appeared and made a Covenant with Abraham and confirmed it by Circumcision the seal of Righteousness by Faith 4. A fourth was unto Moses Aaron and Josuah to whom he made known his Laws his Statutes and Judgements by which he required his Righteousness of the people 5. A fifth manifestation of God was unto Samuel to David Solomon and the Prophets who testified in their several ages the Righteousness of God unto the people so that the righteousness of God was witnessed by the Law and the Prophets 6. A sixth was to Zorobabel Haggy Zachary and Malachy by whom the Lord brought his people out of the confused Babel and required of them his Righteousness 7. The seventh was made unto the Lord Jesus Christ manifested in the flesh who himself is the Righteousness of God 1 Cor. 1. 8. The eighth and last manifestation of the Deity is in these last days of the Spirit which the Lord Jesus Christ promiseth Joh. 14.16 17 18. and promiseth himself to be with them to the end of the world This is the Comforter which was given in the days of Pentecost Act. 2. The inward Teacher and Preacher Joh. 16.13 Joh. 2.27 The Reason why the true Noah the Lord Jesus Christ is the eighth preacher of righteousness will appear from the consideration 1. Of the object subject or argument of his Preaching 2. The number of eight 3. The consideration of the eighth Preacher himself 1. The object subject and argument of the true Noah's preaching is Righteousness which is 1. Sometimes taken for the whole Kingdom of God it self Psal 24.5 He shall receive the blessing and righteousness And Psal 69.27 which Christ preached Luk. 4.43 and commanded Luk. 9.2 2. Sometimes it is taken for a part of it as Rom. 14.17 The effect of righteousness is peace peace is taken also 1. Sometimes for the whole Kingdom Esay 57.2 These shall enter into peace 2. Sometimes for a part of it as Rom. 14.17 which the Apostle preached in Christ's name Act. 10.3 6. 3. Joy is either taken for the whole kingdom as Matth. 25.21 23. Enter thou into the joy of the Lord Or else 2. It is taken for the third part of the Kingdom which ariseth from righteousness and peace Rom. 14.2 Macrobius out of the principles of Pythagoras and Plato tells us that octonarius is numerus plenus and that fulness propriè nisi divinis rebus supernisque non convenit such a full number is the number of eight The number of eight is numerus justitiae the number of justice and righteousness And the reason is because it consists of parts which are pariter pares and may be resolved into equal parts This number makes a solid body which they call Tessera or cubus a four-quare which is the figure of the heavenly City and Kingdom Rev. 21.16 Hence it will appear why Righteousness must dwell in the heavenly Kingdom 2 Pet. 3.13 It is adequately and properly here as locatum in proprio loco Esay 2.62 Matth. 13.43 The righteous shall shine in the kingdom of their Father and 25.46 The righteous go into eternal life and not the unrighteous 1 Cor. 6.9 But as eight is numerus justitiae the Diapason so the Kingdom with which it holds proportion makes a disdiapason the more excellent harmony when as it was in the beginning it is now and shall be for ever as Diapason makes but one and the same sound even Jesus Christ in the beginnings yesterday to day and for ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13.8 3. The true Noah is not only a just man but the just One. He is the righteousness He is Melchizedech Heb. 2.7 It is his work to destroy the spirit of errour the spirit of Antichrist Esay 11.4 5. The spiritual wickedness Ephes 6. 2 Thess 2.7 8. the wicked one Ezech. 28.19 This is the eighth and last beast yet of the seven Revel 17.11 The spiritual and inward Antichrist which is of the seven unclean spirits Matth. 12.45 Such was Adonizedeck to Josuah 10.3 he is in all the seven as his members and subjects over which he is the head Job 18.15 Thus Christ himself opposite unto Antichrist is he that is Jehovah Exod. 3.14 Rev. 1.8 He who is the eighth and hath the seven Rev. 3.1 of whom he is head Esay 11.2 Thus as God left not himself without witness but sent his Son in the days of his flesh to Preach Righteousness unto the Church of the Jews Luk. 19.41 42. So neither now doth he leave himself without witness in the days of his spirit but gives warning of the overflowing scourge by
preparation to receive some thing from God or 2. to give some thing to God or men 1. To receive some thing from God according to Gods Command Open thy mouth wide and I will fill it Psal 81.10 Psal 119.131 2. To give some thing unto God as praise Psal 51.15 which yet the man himself cannot do unless God open his lips O Lord open thou my lips and my mouth shall shew forth thy praise It 's a preparation also to the imparting of some thing unto men which we have recived of God as Divine Doctrine So Paul 2 Cor. 6.10 11. So the Lord Jesus Mat. 5.2 Reas Why the Prophet Asaph opened his mouth in parables See Notes on Heb. 1.1 1. Observe the dignity of God's Prophets See Notes as above 2. The constant course of Divine Providence ibidem 3. They who have the Law and a standing Priest-hood may yet need extraordinary Prophets ibidem 4. Hence it follows undoubtedly that that large Psalm 78. is parabolical and full of parables and hidden sayings The Prophet first tells us of the Law is that parabolical We know saith the Apostle that the Law is Spiritual which I have shewn heretofore until very many were weary of the Argument God's marvellous works in Aegypt are spiritualized by divers of the Ancient Fathers His delivering them out of Aegypt is delivering them out of the staits of sin Mich. 7. vers 15. compared with 19. St. Paul opens the mystery of Manna and Water out of the Rock and shews it no other than the Sacrament of Christ's body and blood 1 Cor. 10. in which Chapter as also in Heb. 9. and 10 and 11. he opens many other of these parables and shews that they are mystically to be understood because omnia in figura contingebant illis And they were written for our understanding upon whom the ends of the world are come Note hence That the whole History of the Jews from the giving of the Law until the Reign of David which contained above 400 years was not only Literal but also Spiritual Mystical Parabolical How doth that appear even by the words of the Text which are the Preface to prepare his Auditors for attention Hear my Law O my people I will open my mouth in parables Repreh The Prophet here saith he will open his mouth in parables yet if we read the whole Psalm we shall find nothing but what was before delivered in Exod. Numb Deut. Joshua Judges 1 Sam. 2 Sam. all which though to the literal understanding it seems nothing else but a bare History yet the Prophet here calls it all a Parable and being about to relate it he saith he will open his mouth in parables which may stop the mouths of ignorant men who when they hear any of those stories expounded and opened according to the mysteries contained in them they cry out that we turn the Scripture into Allegories as they said of Ezechiel Ezech. 20.49 But truly the ignorance of these men is to be pittied They are of the multitude and not yet in the house The Cynick when the Schollar committed a fault he stroke his Master because he taught him no better and indeed they very well deserve it who teach nothing but the dry Letter and outside the history of the Scripture and to keep their party entire to themselves They warn their credulous followers to take heed of hearing those who turn the Scriptures into Allegories and good reason they have for it for they fear lest they should by that means learn more than they are able to teach them Who sees not how these ignorant Zelotical men set their mouth against Heaven How dare they thus smite the Truth it self upon the mouth because he here opens his mouth in parables But what the Apostle saith of Jannes and Jambres 2 Tim. 3.8 9. may be very well applyed to them Mysticé Here we have a notable type of the Lord Jesus propounded unto us in Asaph whence Joseph the perfect one hath his Name he it is who speaks here as all ancient and modern Interpreters agree as in the main although in some circumstance they differ for who but the Lord can thus with Authority call for audience Hear my Law Who but he can call the Law his who can summon and call the people his my people but he whose they are the Lord himself Yea St. Matthew in the Text imparts as much when he saith That our Lord speaking all those things in parables fulfilled what was before spoken of him in the Psalm I will open my mouth in parables this is the Prophet Deut. 18. Act. 3. He opens his mouth in parables Reason Beside what formerly delivered The Lord Jesus the wisdom of God who knows our hearts and how best to move them he makes choice of this kind of argument of all others as that whereby they are most probably moved The argument à pari as we call it in our Art of Reasoning for so our God in dealing his judgments in the world inflicts punishments upon some one or few Vt poena ad paucos terror ad omnes veniat The reason is à pari what befalls one may befall all the rest This is Lex Talionis wherewith God is delighted as I have shewn largely In reproving of sin what is spoken in general mans Nature is apt to apply in special therefore Jer. 3.10 11. and 44.2 Ezec. 23.11 Dan. 5.22 The Lord reproves them because they had not made use of their reason and considered homo homini quid praestat Thus the Lord exercised his sinful people with arguments à pari All parables are such whether expressed in words or works as Ezec. 12.9 where the Prophet was commanded of God to remove his houshold stuff See Notes on Marc. 4.11 Obser 1. The word of God is parabolical and mystical See Notes on Mat. 13.11 Obser 2. The Scripture is not so plain and perspicuous as some men conceive it to be See as above Mat. 13.11 Obser 3. Note hence the ground of many differences heretofore and at this day in the Church of Christ ibidem Obser 4. Hence we learn what is primarily and principally intended in Moses and the Prophets in Christ's and his Apostles Doctrine what else but Spirit and Truth for so the Law as Joh. 1. was given by Moses and that is Spiritual Rom. 7. and Grace and Truth came by Jesus Christ Grace sufficient to resist all temptations Truth answering to types and figures And thus Christ is not only the Truth Joh. 14. and so understood Esay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amen amen dico vobis i. e. Veritas veritatis the Truth of truth the Son who is the Truth of the Father who is the God of Truth he speaketh Hence things are said in Scripture to be True and to be the truth not only which are opposite unto falshood and what is false but that which is opposite unto types and figures is said to be truth and true Dan. 11. Joh. 15.1 Hebr. 8.2
Lord be no cause of evil yet he ministers occasion of doing evil He exposed his own Son to the power of darkness yet he who betrayed him had the greater sin and the greater punishment it had been better he had never been born This is the more to be heeded because some think that when providence offers an occasion to do otherwise than the Law commands we may embrace the occasion though contrary to the Law of God Davids men were of this mind 1 Sam. 24. When David had Saul at a great advantage his men said to him Behold the day of which the Lord said unto thee Behold I will deliver thine enemy into thine hand that thou mayst do to him as shall seem good unto thee And by this they stirred up David â—o kill Saul Yea Saul himself was of the same mind vers 18.19 But did David himself embrace this occasion which God put into his hand No David did not examine the Will of the Lord by the providence which he put into his hand but by the commandment of God which forbad him to stretch forth his hand against the Lord 's Anointed And therefore I shall propound this necessary Rule to your consideration whereof we shall have manifold use in this life especially in these times Examine not the Commandment of God by the providence and occasion put into in thine hand but examine the providence and occasion put into thine hands by the Commandment of God and act thou accordingly Observ 2. Observe it is no good Argument that sin is mortified in us and that we live as we ought the Christian life because the motions of sin appears not in us Sin may be asleep and not dead or like one in Lipothymia in a swoon When the commandment comes then 't will discover its self that it was not dead but only in a dead sleep like the Snake in the Fable benumb'd with cold but gathered heat from the fire so doth the sin which seems dead but when the fiery law cometh it revives like the water that appears clear till it be stirred and then it discovers it self all mudd at the bottom As the wakening of a sleepy dog As the stirring of a Wasps nest They are quiet enough till they be moved Observ 3. See the truth of that which the Psalmist tells us Psal 143.2 That in the sight of the Lord no man living can be justified which our Apostle expounding Rom. 3.20 saith by the deeds of the law there shall no flesh be justified in Gods sight which he repeats Gal. 2.16 where the Emphasis is to be set not only upon the sight of God because no man can be justified in his sight but also upon no man living which is not to be understood as we do in in our common speech when we would express our selves more vehemently we say No man living but in such a sence as our Apostle useth it in this Chap. 7. vers 1.2 The law hath dominion over the man so long as he liveth c. Ainsw in Levit. 13.13 14 15. Thus no man living that is while the man lives and God and Christ lives not in the man its impossible that any man living should be justified But when God lives in the man when Christ lives in the man then he justifieth the man It is God that justifieth Rom. 8.33 And therefore what the Psalmist saith no man living the Apostle turns no flesh no carnal no earthly man it is impossible that any living man that any flesh should be justified by the works of the Law Observ 4. Learn then from hence the absolute necessity of a strong mighty and powerful Saviour The Law discovers the sin but it cannot take it away yea sin revives by the coming of the Law and is made more powerful more violent than before it was As when Moses and Aaron came to Pharaoh with a message from God about the deliverance of the people Pharaoh laid a greater and a more unreasonable heavy task upon them Exod. 5.20 So deals the spiritual Pharaoh when the Law-giver sends his Law unto us he lays load upon us such as no man living is able to bear And therefore the Lord he graciously promiseth to his people oppressed in the Spiritual Egypt Revel 11. That when they cry unto the Lord because of the oppressors he shall send them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn a Saviour and a great one Esay 19.20 The words are a Saviour and a Prince So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth and so Christ is called Act. 5.31 A prince and a Saviour whom God hath exalted with his right hand to give repentance to Israel and remission of sins And by him all that believe are justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from all things what things are they The most Ancient English Manuscript hath it from all those sins from which we could not be justified by the Law of Moses Act. 13.39 When the sin is now by the force of the Law spread abroad in the man and become exceeding sinful like a leprosie then the high Priest Jesus Christ he cleanseth the Leper Levit. 13.12 13. we turn it he shall pronounce him clean The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. mundificabit he shall make him clean as Arias Montanus turns it well But on the contrary vers 14.15 if he see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. living flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall make him unclean not pronounce him only If we would judge our selves we should not be judged of the Lord. If we confess our sins he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness 1 Joh. 1.9 But if there be any living flesh any flesh that would live by the law the Lord makes that unclean he stains the pride of all glory because by the works of the law no man living no flesh can be justified But here the poor disconsolate soul complains I was alive without the law once I found nothing amiss in my self no regreeting no remorse of conscience But now when I see a better a greater light I find my self in a greater darkness the motions of sin were quiet before now the Law comes they are stirred up in me violently As he who in a fight reeceives many a wound yet then feels them not nor thinks himself to be wounded at all till he cools and then he feels them In the pursuing of the heat of our concupiscence we receive many a fiery dart of the Devil which yet as then we perceive not but afterwards in cool blood I was whole and sound once but now I find wounds and bruises and putrifying sores mine iniquities are gone over mine head and are an heavy burden too heavy for me to bear my wounds stink and are corrupt through my foolishness and there is no soundness in my flesh wretched man that I am Till now indeed thou wert a wretched man thou livest frolickly without curb without
17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Old things are past away behold all things are become new THese words I shall first consider in themselves then as they contain the characters and marks of the New Creature 1. Let us consider them in themselves and so they contain these truths 1. Old things are passed away 2. All things are become New 3. Behold all things are become New 1. Old things are past away In the language of the Scripture old things are not alwayes evil nor are new things alwayes good but sometimes the contrary But for our more distinct and orderly proceeding Old things are of three sorts either 1. In themselves truly good as the fountain of all good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God himself the antient of dayes the old way Ask for the old paths where is the good way Jer. 6.16 The old Commandment which is the new Commandment 1 Joh. 2.7 8. The old and perfect age of Christ Ephes 4.13 These old things are in themselves truly good 2. Others there are as truly evil as the old corrupt understanding will and affections which the Scripture calls the old man Ephes 4.22 old sins 2 Pet. 19. 3. A third sort of old things there are of a middle and indifferent nature in themselves such as the Spirit of God makes use of thereby to signifie the other two old things good and evil Of these consist the whole Ceremonial Law and Levitical Service and of the same nature are all forms of godliness in the Christian Church whether of the Popish Religion or the Reformed or of what kind soever The two latter kind of old things are here to be understood viz. the Ceremonial and Moral old things because these two not the other properly can be said to wax old and therefore ready to vanish away as the Apostle argues Hebr. 8. last for so we read that a New Creature is opposed to Circumcision whereby the rest of the Ceremonial Law was to be understood Gal. 5.6 and 6.15 And the former things which are here the old things are death and sorrow and crying and pain i. e. sin and the effects of sin and opposed to new things Rev. 21.4 5. Vetera saith Anselm i. e. veteris hominis vitia the sins or vices of the old man of sin And these two Ceremonial and Moral old things are said to pass away The Greek word here used to pass away is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it notes a time undetermined whereby the Septuagint render such words in the Hebrew as signifie the passing away of time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jer. 8.20 The harvest is passed the summer is ended and we are not saved 2. Change of things in time Psal 90.5 As soon as thou scatterest them they are as asleep and they fade away like the grass 3. The passing away of a Kingdom Dan. 4.28 Thy kingdom is passed away from thee 4. The abolishing and annulling of the Law of the Kingdom Dan. 6.6 12. The Law of the Medes and Persians altereth not or passeth not away And according to these four acceptions the word may here be understood I shall speak first of the Ceremonial old things and shew how they pass away then of the Moral old things 1. The Ceremonial old things pass away as the time passeth whence it is that Ceremonia hath the name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a time or season because the Ceremonies were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordained to continue only for a time Thus the Tabernacle was a figure for the time then present Hebr. 9.9 And when we read Exod. 29.9 That the Priest-hood should be Aarons and his Sons by a statute for ever that the nature and manner of offering the Passover and the Sacrifices the Sabbath the New Moons and Feasts should continue by a statute for ever We understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn for ever to be meant of a certain time which should have the period or end either with the Jubilee of the Jews or with the coming of the Messiah which therefore is called the fulness of time Gal. 4.4 2. Because a change of things was then made and it 's called a time of Reformation Hebr. 9.9 10. 3. There was a change of the Ceremonial Kingdom Hagg. 2.6.7 Yet a little while and I will shake the heaven and the earth c. and the desire of all Nations shall come explained Hebr. 12.26 27 28. where the kingdom shaken is opposed to the kingdom that cannot be shaken The Rulers of the Jews were the Princes of this world 1 Cor. 2.8 4. The Law of the Ceremonial old things passeth away Hebr. 7.12 The Priest-hood being changed there is made of necessity a change also of the Law And thus ye see how Ceremonial old things pass away The Reason why the Ceremonial old things pass away is considerable 1. In respect of themselves 2. In regard of their ends 3. In regard of God who ordained them for these ends 1. In respect of themselves They are in their own nature temporary and transitory and so subject unto change and alteration God alone being immutable and unchangeable 2. In regard of their ends they are sometime called shadows sometime rudiments or elements 1. They are called shadows because they served covertly to represent unto us new spiritual and heavenly things Col. 2.17 Let no man judge you in meat or drink or in respect of an holy day or of the new moon or of the sabbath dayes which are a shadow of things to come but the body is Christ 2. They are the rudiments and elements of the world the first Lessons which the Jews considered and as children learnt under the Law their Schoolmaster until the coming of Christ the old name Josh 15.15 Ciriath Sepher civitas literarum oldness of the letter Rom. 7.6 It is the Apostles Metaphor Gal. 4.1 4. Josh 15.15 Rom. 7.6 But weak and beggerly elements they are such as are fit only for children vers 9. 1. They are weak and therefore called Carnal Ordinances Hebr. 9.10 so flesh and spirit are opposed as strong and weak Isai 31.3 And therefore there is a disanulling of the Commandments going before for the weakness and unprofitableness thereof Hebr. 7.18 As a Child upon a standing-stool and the Mothers hand and other things to help him to stand and go and a lame man stilts so the weak Child brought up under the Law and fallen lame man useth the help of the Ceremonial old things but being strong in Christ he casts away his crutches Gal. 4. 2. They are wanting and beggarly such as have nothing in themselves but borrow all their power and efficacy from the things they signifie so garments convey not heat unto the body but receive heat from it David being cold himself though covered with cloaths yet got not heat 2 King 1. As signs are empty things yea nothing without the thing they signifie Thus Circumcision in
9.35 vers 23. vel Angelorum or of the Angels Judg. 6.22 13.22 Vel Christi recede à me c. dixit Petrus or of Christ therefore said Peter depart from me 4. Respectu attributorum in Deo In respect of the attributes of God 1. Gods wisdom whereby he knoweth all things knowable what is fit to be imparted and to whom 2. His power whether potestas or potentia whereby he enables men to know and do Dan. 2.23 Amos 3.8 1. Observe the dignity and excellency of Gods Prophets God spake by them they are Gods Ambassadors Jam. 5.10 they are in the place of God 2 Cor. 5. Gods Truchmen and Interpreters they convey the mind of God unto us 2 Cor. 6. 2. This hath been alwayes the course of Gods Providence besides the standing Priesthood or Ministry to raise up such Prophets unto his people and to speak by such 2 Chron. 36.15 Jer. 6.17 I set watchmen over you and 25.3 2 King 17.13 The Lord testified against Israel and Judah by the hand of all the Prophets Hos 12.13 by a Prophet the Lord brought Israel out of Aegypt Amos 3.18 Zach. 1.4 5 6. 3. They who have the Law and a standing Priesthood may need extraordinary Prophets the Devil may bring in such corruptions in Doctrine Faith and Life into the Priests and People that they may have need of such to reprove rectifie and reform them without which no right reformation can be made Mat. 5.6 Observe the duty of Gods Prophets they speak as they are spoken unto therefore they are said to speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Oracles of God 1 Pet. 4.10 11. Vt homini sua manus they are to God as a mans hand is to him the hand is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a common organ guided by the understanding and will 2 Pet. 1.21 They were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 born up acti agunt Amos 3.8 so the word came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses Jeremy Amos. 7. Act. 4.20 Thou shalt be as my mouth if thou separate between the precious and the vile Jer. 15.19 They are called Seers 1 Sam. 9.9 They speak what they have seen with their Fathers as the grand prophet speaks Joh. 8. Consider the Divinity of the Prophets Writings God spake by them This I note the rather because by many they are neglected as less pertinent unto Christian men as if the New Testament were only proper unto them St. Paul preached no other thing than what Moses and the prophets spake so said Abraham to Dives They have Moses and the Prophets Therefore Scrutamini Scripturas Search the Scriptures Repreh 1. Eos qui contemptu habent Prophetas Those who despise the Prophets 2 Chron. ult Qui vos despicit me despicit He that despiseth you despiseth me For this cause Corinthus eversa Corinth was over-turned and the Palatinate Repreh 2. Those who make themselves Prophets Jer. 29.26 2 King 22.13 14. Read the story of Ahad and Michaiah nay of Balaam who prophesied for preferment who steal the word and use their tongues Jer. 23.25 32. Exhort To read and heed with reverence the Prophecies Judg. 3.20 Eglon stood up at the name of the Lord 1. The Prophecies were dictated of God himself The Prophets were no other than Pen-men or the Pen wherewith they were written if we esteem the apprehensions or wise sayings of men c. how much more the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spiritus Sancti The Apothegms or wise saying of the holy Spirit Act. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prophecy came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deborah to Eliezar till Rebecca was joyned to Isaac 2. That is that which St. Peter commended to the Primitive Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was able to bring them to the Day-Star Christ Act. 8.29 They foretold the restitution of all things that universal peace upon earth Act. 3.21 23. 3. The neglect of the Prophets is an evident sign of destruction 2 Chron. 25.16 1 Sam. 2.25 Prov. 29.1 Ezech. 2.5 and 33.33 Act. 3.23 We come now to the measure and manner of Gods speaking by the Prophets under the Law 1. The measure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I call it the measure though our English seems rather to refer it to times at sundry times as also doth the High and Low Dutch Beza multis vicibus oldest English many ways Dutch Diversly French Italian Sap. 7.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see the place There is not any translation in any Language that I have yet met withal which fully expresseth this word Junius Tremellius come the nearest ad verbum say they omnibus partibus all the parts But they are out the word is to be rendered multis partibus many parts or word for word multipartitò in many parts This affords us these two points 1. That God spake to the Fathers by the Prophets particularly or by parts 2. In many parts 1. Particularly or by parts God revealed not all things to any one of his Prophets but part to Esay part to Jeremy part to Ezechiel c. Reason Ex parte Dei loqúentis on the part of God speaking Ex parte rei qua de loquitur on the part of the thing spoken Ex parte patrum quos alloquntus est on the part of the fathers to whom he spake 1. In regard of God himself He is infinite and therefore should he speak according to his own Essence there would be none to hear So in regard of his Wisdom Righteousness Holiness Power and Goodness which he desires to communicate unto men They are all infinite in him and therefore when he imparts them unto men it 's necessary that he so limit and qualifie them and so fit and prepare his Auditors for the receiving of them that they may be received of them 1 Cor. 13.9 Syriach Modicum ex multo cognoscimus of much we know but little This will appear more plainly if we consider the persons unto whom God spake under the Law Howbeit some were better grown than others yet the general state or condition was childhood Gal. 4. Now in a child there is commonly two things 1. Ignorance in the Understanding 2. Perverseness in the Will and Affections 1. Ignorance in the understanding God therefore so dealt with them as we do with children informing their understanding First with easie truths as to cease to do evil and learn to do well And this Doctrine he imparted unto them by little and little as we pour water into a narrow Vessel guttatim by drops by divers degrees and parts Thus Paul dealt with the Galatians Gal. 4.19 20. And therefore St. Paul having said We know in part and we prophesie in part Adds when I was a child c. 1 Cor. 13.9 10. Thus in that darkness under the Law every Star contributed a part of light unto the Heavens until the Sun of Righteousness arose So doth the prophetical word 2 Pet. 1. Vntil the day-star
wise and gracious God meets with our weakness and causeth the Gospel to be confirmed unto us by those that heard him Observ 5. God speaks not the Gospel in a dark corner of the earth Esay 45.19 nor in doubtful speeches like the Devils Oracles but clearly and openly again and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 3.16 Exhort To hear the word of the Gospel of Salvation and believe it and be confirmed in it Col. 2.7 As ye have received Remove what tends to the dissetling of us the childish age Eph. 4.14 Grow up into me in all things Beware of the sleights of men Means Positive to hear the word and do it Matth. 7. The storms beat against that house and it stands stedfast in the faith Rom. 11.20 Thou standest by faith Pray unto the Lord Psal 119.28 my Soul melts or drops or dissolves settle me according to thy word The Apostle having told us of our adversary the Devil 1 Pet. 5.10.11 Prayeth The God of all Grace who called us into his eter-Glory strengthen stablish settle you NOTES AND OBSERVATIONS UPON HEBREWS II. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. God also bearing them witness both with signs and wonders and with divers miracles c. HItherto we have had the testification of the Gospel These words contain the attestation of witnessing of God unto the Gospel of Jesus Christ As the former Testimony is Verbal given by voice and words so is this Real as given by things for the further confirmation of the Gospel In this attestation we have the person attesting God and the manner or kind of attesting by Signs c. accordingly we have two Divine truths in the words 1. God bare them witness 2. God bare them witness by signs and wonders c. 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to witness or give Testimony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to add unto a former Testimony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to add unto and testifie with others and this is the word here used and no where else either by the Septuagint in Old Testament or by the Evangelists or Apostles in the New and rarely used in humane Authors Aristotle de mundo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hujus rei elogium est mortalium consensus Thus the Lord began to preach the Gospel the Apostles who heard him confirmed his word God added unto their Testimony and testified with them the truth of this Mark 16. promised Verse 17. performed Verse 20. The Reason he himself hath in him all that eminently which makes a witness without exception wisdom and knowledge he is the only wise God Goodness none good but God Love and Bounty he is the love it self 1 John 4.8 The witnesses who heard the Lord Jesus Christ they were men and as men they might possibly err and therefore to confirm and ratifie his word by them the essential truth himself God that cannot lye nor deceive nor be deceived he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he bears them witness Observ 1. The Lord is pleased to put himself into the same Office and number himself with the Apostles and witnesses of the Gospel O what great Humility and condescent is this of our God unto us what zeal what ardent love unto mans Salvation 2 Chron 36.15 The Lord God of their fathers sent to them by his messengers rising up early and sending because he had compassion on his people and on his dwelling place Jerem. 25. and 35.14 He sends his Son Hebr. 1. called an Apostle Hebr. 3. He comes himself he works with them Mark 16.20 and testifies with them Observ 2. The Gospel hath the greatest witness for it self that is to be found in Heaven or earth even God himself who in all Oaths is wont to be called upon as the witness of the truth yea as the truth it self and by whom all Testimonies in all differences are finally resolved 1 Sam. 12.5 Jerem. 42.5 Rom. 1.9 Phil. 1.8 Observ 3. The Gospel must needs be true and as it is called The word of truth Ephesians 1.13 Coloss 1.5 It is witnessed by God and man and by him who is God and man Emmanuel God with us the Lord Jesus Christ 1 John 5.9 If we receive the witness of men the witness of God is greater Observ 4. The most sure and infallible ground of Faith This appears from the nature of it it is an assent unto truth testified now according as the witness is more wise more good more loving unto us so much the more surely grounded is our assent and the stronger our Faith Since therefore God is the very essential truth God that cannot lye the essential wisdom goodness love it self what he testifieth must be a most sure and infallible ground of Faith If from heaven why do ye not believe him if heaven it self i. e. God himself much more Observ 5. Hence appears the cause of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that boldness in Gods witnesses I know whom I have believed Consol What comfort is here for the poor penitent Convert who yet doubts of Gods Grace to such sinners as he is God bare them witness by signs c. Sometimes we meet with one of these as Luk. 11.16 a sign from heaven sometimes with two as Joh. 4.48 except ye see signs and wonders sometimes they meet us altogether as Act. 2.22 2 Cor. 12.12 But I have not met them altogether in the Old Testament and the reason may be many things were under the Law as Types Figures and Ceremonies the Legal Priesthood Circumcision c. which were not to endure and therefore they had not that confirmation which the Gospel was to have they were things to be shaken the things which were not to be shaken as the things of the Gospel they must remain The Legal Priest was not made with an Oath but Melchizedech and he who was to be made according to the Order of Melchizedech he was made with an Oath Hebr. 7.20 The Gospel was to continue for ever and therefore signs wonders and miracles were wrought for the confirmation of it But come we to consider these in particular 1. God bare them witness by signs i. e. extraordinary signs they are so called because they signifie something to be true which otherwise we should doubt of Thus Jonah was a sign to the Ninevites and the Son of Man to us Luk. 11.30 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are rendered wonders they are properly works wrought by a power above Nature The Etymologists will have the word q. d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because God speaks by them Vulg. Lat. Portentum that which portends of shews something to come 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we turn Miracles the V. L. better expresseth the word by Virtutes Powers specially the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth that power which is seen in healing diseases and casting out Devils Mar. 5.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith our Lord of that Virtue that healed the
〈◊〉 〈◊〉 Wherefore holy brethren partakers of the heavenly calling consider the apostle and high priest of our profession Christ Jesus THe Authority of the Old Testament is upheld by those things especially whereof the Jews gloryed 1. The Ministry of Angels 2. The Embassy of Moses 3. The Priesthood of Aaron 1. The Ministry of Angels for the Law was given by the disposition of Angels Gal. and it 's called the word spoken by Angels Hebr. 2. 2. The Prophecy and Embassy of Moses therefore the Jews say they were Moses's Disciples and they knew that God spake by Moses John 9.28 29. 3. The Priesthood of Aaron for him they acknowledged as their Mediator unto God and as the Saint of the Lord Psalm 106.16 Whom the Lord had chosen Psalm 105.26 Against these three things our Apostle opposeth other three in behalf of the New Testament 1. That it was not delivered by Angels but by him who is their Lord. 2. Not by Moses but by him who is worthy of more Glory than Moses 3. Not by Aaron an High Priest made without an oath but by Christ a Priest for ever made by oath according to the order of Melchisedec Our Apostle therefore having compared the Lord Jesus with the Angels and preferred him before them in the two former Chapters he now proceeds to compare Jesus Christ 1. With Moses and then 2. With Aaron and to prefer him before them both 1. He compares Jesus Christ with Moses in this and the next Chapter 2. With Aaron chap. 5. 1. He compares Jesus Christ with Moses in this and the next Chapter Moses was Gods extraordinary Ambassadour and his Prophet And therefore holy brethren partakers of the heavenly calling consider the Apostle or Ambassadour of our profession Christ Jesus 2. He compares Jesus Christ with Aaron the Priest of the Lord chap. 5.1 and therefore consider the High Priest of our Profession Christ Jesus This Chapter is inferred out of the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore or from whence In this third Chapter we have 1. The Apostles Doctrine his comparison of Christ with Moses vers 1-6 2. The Apostles explication of his Doctrine to the Hebrews vers 7. to the end of chap. 4. In the first Verse we have the Apostles 1. Compellation twofold Holy Brethren Partakers of the heavenly calling 2. Exhortation to consider c. Which we may resolve 1. The compellation into these three Axioms 1. The Hebrews were brethren 2. They were holy brethren 3. They were partakers of the heavenly calling We may resolve the exhortation into other three Axioms 1. Jesus Christ is the Apostle of our profession 2. He is the High Priest of our profession 3. We ought to consider the Apostle and High Priest of our Profession As this verse hath dependance on the former and is inferred from it since we know the excellency of Jesus Christ above all the Angels and his love unto us Consider the Apostle c. 1. Brethren is a large word and extends to them who have one common nature as Cain and Abel were brethren Gen. 4. and those who have a like depraved nature as Simeon and Levi were brethren in evil Gen. 49. and those who are renewed in the divine nature and such were the Hebrews in the Text yet the natural relation ceaseth not between them who are in different spiritual estates as the rich man in Hell calls those who survived him brethren upon earth and he not only calls Abraham father but Abraham also calls him son Luke The brethren here understood are 1. The Hebrews who had the same common father according to the flesh we have abraham to our father And Paul was an Hebrew 2 Cor. 12.22 and so calls them brethren 2. But besides their brotherhood they had another and a better according to which all believers are also called brethren They have one father even God and one mother even Jerusalem above the mother of us all Gal. St. Paul speaks to both in Act. 12.20 Observ Our near relation we have one to other whoever are believers in the Lord Jesus whoever are true Hebrews for they are the Spiritual Hebrews c. See Notes on the Preface of the Epistle such as these are brethren in near relation one to another and to the Lord Jesus Christ their brother 2. This is a ground of mutal love See Notes on Act. 37. Exhort If the true Hebrews the Christians be brethren let them love as brethren The Christians in the Primitive times See Notes on Heb. 12.14 2. The Hebrews were holy brethren Quaere what is meant by holiness They are called holy brethren Object How can the Hebrews be holy brethren if God alone be holy how can we be holy if God alone be so Revel 15.4 Respon See Notes on Heb. 12.14 2. They are holy brethren Sanctitas importat duo Separationem ab aliis applicationem ad aliquid this was figured in the old Law See Notes on Heb. 12.14 Ratio God the Father is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanctus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence they are holy 1 Pet. 2.14 15 16. Christ is the pattern Heb. 7.26 2. The Church their Mother is the holy Catholick Church It 's the end Eph. 1.4 Observ 1. Though all men be brethren yet the true Hebrews the Saints only are holy brethren Observ 2. Take notice here of a name whereby the people of God were called they were stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy So Rom. 1.7 1 Cor. 1.2 2 Cor. 1.1 Observ 3. Note we here that this compellation and name holy brethren is and may be deservedly given unto some it was justly given to the Hebrews here nor is there any doubt but some are truly such and it is their honour and crown that they are such yea there may be many such in one City 1 Thess 5.27 Observ 4. Note here what kind of Religion the Christian Religion is See Notes on Heb. 12.14 Observ 5. The Apostles did own the obedient Saints for such though of a younger age and stature than themselves Observ 6. The Lord did not reject or cast off the whole Nation of the Jews or Hebrews in the Primitive Church Here are many Saints and holy Brethren Repreh 1. This discovers the close hypocrite who walks in a vain shew in a vizard of made counterfeit holiness which some in all ages do c. See Notes on Heb. 12.14 If men so highly prize the shews and appearances of holiness how would they esteem the holiness it self if they knew it What an high honour would they account it to be numbred with the Saints What a glory must they needs think it to be to be like the most high God to be pure as he is pure 1 Joh. 3.3 holy as he is holy But they say they are justified by Faith and as for holiness that will follow Truly if it do not follow of it self I perceive but little zeal to follow it nor do men think it so necessary as indeed it