Thence a noune which signiâ—…â—… spectacle or an example Iud. v. 7. and a verb which signifieth to make 〈◊〉 of and thereupon to make an example From thence ariseth the comâ—… here used which for the most part is taken in the worst sense namely to maâ—…e 〈◊〉 an example of disgrace to expose one to ignominy and open shame It is used â—…gatively of Iosephs mind to the Virgin Mary He was not willing to make 〈◊〉 publick example Matth. 1. 19. This compound verb is here fitly and fully thus translated put him to an 〈◊〉 shame This is an evidence of Apostates excessive envy hatred and malice agaiâ—… Christ and it hath reference to their malicious handling of Christ at the time of his death For they sent men to apprehend him as a thief When they had broâ—… him to the High-Priest they suborn false witness against him The High-Prieâ—… servants spit in his face smite him with their hands and staves They deliver 〈◊〉 up to an heathen Judge They choose him rather to be put to death then a â—…rious murderer They all cry out to the Judge to have him crucified Souldiers after he was whipped and condemned in derision put a purple robe upâ—… him plat a Crown of Thornes upon his head and put a reed for a Scepter into 〈◊〉 hand They lead him out to the common place of execution making him to 〈◊〉 his own Crosse. They naile him to a Crosse and so lift him up and that 〈◊〉 two theeves for the greater ignominy They deride him so hanging upon the Crosse. They give him Gall and Vinegar to drink These and sundry 〈◊〉 wayes did they who first crucified Christ put him to open shame In like manner do Apostates deal with the Lord Jesus Christ. They blaspâ—… his name they disgrace his Gospell they persecute his members and that in the â—…orest and rigourest manner that they can If they could they would pull 〈◊〉 himself out of heaven and handle him as shamefully as he was before handled 〈◊〉 all on meer malice and that after they have been enlightned tasted of the heavenly 〈◊〉 â—…ade partakers of the Holy Ghost tasted of the good word of God and of the powers of the 〈◊〉 to come The fore-mentioned spightfull acts after such mercies received do manifestly demonstrate that the sin here spoken of is the sin against the Holy Ghost so as the Apostle might well say that it is impossible to renew them again unto repenâ—…nce Of the nature of this sin and of the reason why this above other sins shall â—…ver be pardoned see my Treatise of the sin against the Holy Ghost § 15 c. and § 27 c. §. 43. Of the Resolution of Heb. 6. 4 5 6. Heb. Chap. 6. v. 4 5 6. Vers. 4. For it is impossible for those who were once enlightned and have tasted of the heavenly gift and were made partakers of the Holy Ghost Vers. 5. And have tasted the good word of God and the powers of the world to come Vers. 6. If they shâ—…ll fall away to renew them again unto repentance seeing they crucifie to themselves the Son of God afresh and put him to an open shame Vers. 4. THe main scope of these three verses is to set out the state of Apostates In them observe 1. The inference in this causall particle FOR. 2. The substance whereof are two parts 1. The Ascent 2. The Downfall of Apostates 1. Their ascent consisteth of five degrees 1. Their enlightning amplified by the time Once 2. Their taste of the heavenly gift In this is set down 1. An Act Taste 2. The object gift amplified by the excellency of it Heavenly 3. Made partakers of the Holy Ghost Here observe 1. With what they are endowed The Holy Ghost 2. How they are endowed therewith Made partakers Vers. 5. 4. Have tasted the good word of God Here again is expressed 1. The former act have tasted 2. Another object The Gospel stiled the word and amplified 1. By the Author God 2. By the quality Good 5. The powers of the world to come Here 1. The act is understood 2. The object is 1. expressed powers 2. Amplified by the place where they are world to come Vers. 6. 2. Their downfall is 1. Propounded 2. Proved In propounding it there is 1. A supposition under which the kind of fall is comprised If they shall fall away 2. An inference wherein is noted an impossibility of recovery This is 1. Generally expressed It is impossible 2. Particularly exemplified in two branches 1. The kind of recovery To renew 2. The means thereof unto repentance 2. The proof of the foresaid point is taken from two effects The first effect is described 1. By the kind of act They crucifie 2. By the reiteration thereof afresh 3. By the person crucified The Son of God 4. By their own dammage To themselves The second effect is thus set out And put him to an open shame §. 44. Of Observations gathered out of Heb. 6. 4 5. 6. Vers. 4. I. THe utmost danger is to be declared As the note of inference FOR So the general scope of these verses afford this observation See § 30. II. Hypocrites may be enlightned This is here taken for granted See § 3â—… III. One can be but once enlightned This also is taken for granted See § 3â—… IV. God bestoweth gifts on hypocrites The word gift intends as much See § 3â—… V. Hypocrites may partake of heavenly gifts This Epithite Heavenly gives proof hereunto See § 33. VI. Hypocrites have but a smack of the gifts they have This Metaphor 〈◊〉 implies as much See § 33. VII The Holy Ghost is the worker of those gifts that any have He is therefore metonymically here put for the gifts themselves See § 34. VIII Hypocrites may be made partakers of the Holy Ghost This is here expresly set down See § 34. Verse 5. IX Gods word is common to all of all sorts For hypocrites are here said to taste hereof See § 35. X. Hypocrites do but sip on Gods word They do but taste it See § 35. XI The Gospell is a good word For by this phrase good word the Gospell is meant See § 35. XII There is a world yet to come This is here taken for granted See § 36. XIII The things of the world to come may be here discerned This also is here â—…ken for granted See § 36. XIV The things of the world to come are as glorious trophies This is intended under this word powers See § 36. XV. Hypocrites may have a sweet apprehension of heavenly happiness They 〈◊〉 taste the same See § 36. Verse 6. XVI Hypocrites may totally fall away The emphasis of the Greek 〈◊〉 translated fall away implies as much See § 37. XVII The fall of Apostates is irrecoverable This word impossible proves as 〈◊〉 See § 38. XVIII There is not a second renovation This particle again intends this poiâ—… See § 39. XIX Apostates are not
fore-runner This act of Christ being premised immediatly before his Priest-hood sheweth that heaven is the place where Christ continueth to exercise his Priest-hood 1. That was prefigured by the most holy place Heb. 9. 11. 2. There is the mercy seat or throne of grace whereon his Father sitteth Heb. 8. 1. 3. That is the only place of true happinesse 4. That was shâ—…t against us by our sins but Christ by his own blood entred in thither 〈◊〉 obtained eternall redemption for us Heb. 9. 12. See more hereof Chap. 4. v. 14. § 84 85. To move us the rather to apply this entring of Chrinst into heaven unto our selves the Apostle here expresly saith that he did it for us So as a main end of Christs entring into heaven was for our good As he came down from heaven for our good so for the same end he entred into heaven again Indeed for us and for our good he did and endured all that he did and endured See Chap. 2. v. 9. § 83. In particular he entred into heaven for us 1. To prepare places for us Iohn 14. 2. and 12. 26. 2. To make continuall intercession for us Rom. 8. 34. 3. To make us partaker of his own glory Iohn 17. 24. Rev. 3. 21. 2 〈◊〉 2. 〈◊〉 We are utterly unable of our selves to enter into heaven Ioh. 3. 13. Therefore Christ ascended for us to open a passage for us and to bring us thither 1. This putteth a difference betwixt the ascension of Christ and of others 〈◊〉 ascend thither Christ ascended by his own power and for the good of others But all others that inter into heaven entred by vertue of Christs entring 〈◊〉 and for themselves This phrase God hath raised us up together and made us sit together in heavenly places in Christ Iesus Eph. 2. 6. is very emphaticall and 〈◊〉 that we are not only in hope but indeed entred into heaven in the person of Christ and that by vertue of our neer union with him 2. This is a strong motive to believe in Christ. If Christ did all for us 〈◊〉 〈◊〉 not then good reason for us to apply what Christ did and suffered to our selves Meditate hereon for strengthning your faith If we apply not to our selves 〈◊〉 Christ did we do not only lose the benefit of all but also we make void as 〈◊〉 as in us lyeth the main end of Christs entring 3. From the particular we may receive a general direction to apply to our 〈◊〉 〈◊〉 Christ himself so his offices actions natures properties value and vertue of what he did and endured for all was for us 4. This ministreth singular comfort against all the troubles which in this 〈◊〉 we are subject unto Let not your hearts be troubled saith Christ in my Fathers 〈◊〉 are many mansions and I go to prepare a place for you John 14. 1 2. Thus Christ comforteth his Disciples against troubles upon this consideration that he himself as a fore-runner entred into heaven for their sakes even to prepare places for them On this ground we may support our selves against trouble because Christ in heaven prepareth a rest for us and we have no cause to fret at the honours wheâ—… unto wicked men are advanced in this world in that Christ prepares honour enough 〈◊〉 us in heaven 5. This sheweth the reason of the assurance of our hope that is an Anchor caâ—… within the vaile namely because Christ hath entred thither for us that we should be made partakers of the happinesse there enjoyed For this cause doth the Apostle here make mention of Christs entring thither for us This assurance then ariseth not from our selves but from that order and meanes which God hath appointed and afforded to us That we might not be mistaken about the foresaid fore-runner and his entring into heaven for us the Apostle doth expresly name him under this title Iesus which signifieth a Saviour and this amplifieth all the fore-mentioned points that the forerunner is a Saviour and he that entred into heaven for us as a Saviour Upon such a ground did this Apostle thus set down Iesus by name Chap. 4. v. 14. § 86. Of this name Iesus See Chap. 2. v. 9. § 73. §. 161. Of Christ a Priest after the order of Melchisedec THe latter part of this verse in these words made an High-Priest for ever after the order of Melchisedec is a pertinent and perfect transition betwixt the Apostles digression and his description of Christs Priest-hood Of his digression See Chap. 5. v. 11. § 57. This transition eyeth both that which went before and that which followeth In reference to that which he had delivered about the fore-runners entring into heaven he hear sheweth what an one he was even the only true High-Priest who is for us in things pertaining to God Hereby the benefit of Christs entring 〈◊〉 is much amplified In reference to that which followeth this transition layeth down the sum of the Apostles large discourse about Christs Priest-hood He doth here resume the very words at which he brake off his fore-mentioned discourse Chap. 5. v. 10. that thereby we might the better discern how he returnes to his sonner matter and proceeds therein This is the third time that this testimony of Christs Priest-hood hath been alledged namely Chap. 6. v. 6. and 10. and here And it is twice more mentioned in the next Chap. v. 17. and 21. Yea twice more hint thereof is given Chap. 7. â—… 11 15. It is a testimony that setteth down sundry remarkable points about Christs Priest-hood as 1. The warrant that Christ had to execute this function in this word made which by the Apostle himself is thus explained called of God Chap. 5. v. 10. § 54. Christ was deputed by God to this excellent function That this word made implyeth a deputation or ordination to a function is shewed Chap. 5. v. 5. § 24. Where this word made is used to the same purpose 2. The kinde of function expressed in this word Priest That Christ was a true Priest is proved Chap. 2. v. 17. § 172. 3. The dignity of that function in this word high which declareth that Christ was the chiefest of Priests see Chap. 2. v. 17. § 173. 4. The everlasting continuance of this function For he is here said to be a Priest 〈◊〉 ever See Chap. 5. v. 6. § 29. 5. The singular kind of Priest-hood for this phrase after the order implieth a peculiar kind of function 6. The eminency of Christs Priest-hood for the mention of this person Melchisedec sheweth that Christs Priest-hood was of all the most eminent He was such an one as never any like him Of the two last points See Chap. 5. v. 6. § 30. §. 162. Of the resolution of Heb. 6. 19. 20. THe sum of these two verses is A description of Christian hope Of the description there are two parts One setteth out the use of hope The other the qualities of
5. 15. and of a tree Acts 4. 32. Because legall ordinances and rites were representations of evangelicall spirituall and celestiall truths they are called shadows here and Chap. 10. 1. and Câ—…l 2. 17. â—…or 1. Shadows are not substances but meer representations thereof 2. Shadows do but darkly represent the substance 3. Shadows are externall and visible 4. Shadows have no substance of themselves but are mere accidents what they are iâ—… in reference to the body whereof they are a shadow 5. Shadows are fading and transitory Thâ—…s were the legall types meer representations and tâ—…ose dark ones and externall having no substance of themselves and were all transitorie 6. A shadow doth fitly and proportionably resemble the body in head armes back leggs and feet so did God ordain fit types to set out Christ in all things that were meet then to be known one thing by one type another by another By this it appears what kind of service it was that the Priests under the Law performed Even a service about an example and pattern that shewed glorious and excellent things things that made men perfect and happy but those examples had not those excellent things in themselves they were but externall obscure vanishing shadows of them In this respect their service was answerable to the Law whereon it depended carnall See Chap. 7. v. 16. § 81 82. and Chap. 4. v. 8. § 50. §. 13. Of the heavenly things shadowed out by types TO prevent a disesteem of the forementioned services and to shew that they had weighty ends and uses the Apostle sets down that substance whereof they were an example and shadow in these words heavenly things Of the emphasis of this compound word See Chap. 3. v. 1. § 15. Under heavenly things are comprised Christ himself his natures offices actions sufferings his coming into the world living in the world and going out of the world his death buriall resurrection ascension into heaven intercession and all things that he did undertook endured and still continueth to do for mans full redemption and eternall salvation See Chap. 7. v. 3. § 25. These were the things which God first shewed to Moses on the Mount and then appointed a Tabernacle to prefigure his body and comming into the world a Candlestick and Lamps to manifest him to be the light of the world A Table to shew that Christ was the meanes of that communion which we have with God great vessels for water to declare that Christ was the means of washing us from our filth The most holy place to shew that heaven is the place where Christ appeareth before God for us the Ark to shew that Christ is the Cabinet wherein are treasured up all Gods precious things the Mercy seat to demonstrate Christ to be the meanes of obtaining all mercy from God A Priest to shew that Christ is for us in things appertaining to God Sacrifices to manifest that Christ is the means of explating our sins Incense to shew that by Christ our prayers are made acceptable unto God the Altar to manifest the divine nature of Christ whereby his sacrifice intercession and all that he offereth up for us are sanctified and made meritorious and acceptable for us Because no one type or rite could set forth Christ in all his excellencies and undertakings for us there were many types ordained one to set forth one thing another another Object That which was shewed to Moses in the mount is in the latter part of this verse stiled a type in this phrase according to the pattern or type How then could that which was shewed to Moses be the substance Answ. 1. The substance might first be shewed to him and then a type or shadow answerable thereunto and fitly resembling the same 2. The Greek word doth not alwayes signifie as the letters sound a type which prefigures a thing to come but also a pattern as our English hath here well translated it a pattern or ensample to make form or order another thing by it In this sense is this word oâ—…t used in the New Testament thus ye were ensamples 1 Thes. 1. 7. to make our selves an e ensample 2 Thess. 3. 9. So 1 Tim. 4. 12. Tim. 2. 7. 1 Pet. 5. 3. Herein a Metaphor is comprised taken from Painters or Limmers who have their patterns before them and so set their eye upon that pattern as they draw their picture every way like the pattern If as many think the example of things which God commanded Moses to make Exod. Chap. 25 c. were most the heavenly things themselves then would things earthly as those examples were be heavenly For the Tabernacle most holy place Ark mercy seat Altar and other types were all of earthly things and in regard of their matter earthly but the heavenly things here intended were of another kind even such as were before mentioned concerning Christ for the body is of Christ Col. 2. 17. and by Gods making known to Moses both Moses and others by 〈◊〉 instruction might understand what the legall types prefigured and set forth unâ—… them Herein consisteth the excellency of the legall types which though they were in 〈◊〉 but examples and shadows as was shewed in the former Section Yet they 〈◊〉 examples and shadows of heavenly things They were patterns of things in the 〈◊〉 Heb. 9. 23. and a shadow of good things to come Heb. 10. 1. 1. God ordained them to be shadows of heavenly things to shew that he delightâ—… not in meer externall and earthly things Will I eat the flesh of Buls or drink the 〈◊〉 of Goats saith the Lord Psal. 50. 13. And again saith Christ to his Father 〈◊〉 and offering thou didst not desire c. Psal. 40. 6. See Chap. 4. v. 8. § 49. 2. He so ordained them to raise his peoples minds to heaven the proper place of Gods glory the place where Christ himself is and whither he will bring all his 〈◊〉 in their time and so make them set their hearts upon spirituall and heavenly 〈◊〉 set forth unto them by the externall types See Chap. 4. v. 8. § 50. 1. This giveth a demonstration of their erronious opinion who think that the 〈◊〉 rites were for no other end then to keep peoples minds occupyed about those 〈◊〉 so as they should not hunt after meer inventions of men I will not deny 〈◊〉 that for this end they might be instituted but I deny that that was the only or 〈◊〉 end of instituting them That is but a childish end in comparison of that 〈◊〉 and heavenly end for which they were principally ordained They were as 〈◊〉 or looking glasses to represent to Gods people the heavenly things before 〈◊〉 they were as steps or staires to raise them up to some sight of those heaâ—… things They who knew the right end and use of them discerned heavenly 〈◊〉 divine matters in them and were thereupon moved to aspire after those heaâ—…
As God he was the Altar that sanctified that Sacrifice for the Altar sanctifieth the gift Matth. 23. 19. As God-man in one person he was the Priest that offered that Sacrifice upon that Altar Through the eternall spirit he offered himself Heb. 9. 14. Herein the sufficiency of Christs Priest-hood is evidenced in that each nature did what was proper to it By the humane nature all matters of service and suffering were done and endured by the Divine nature all matters that required Divine authority and dignity were performed from the union of those two natures in one person the accomplishment consummation and perfection of all arose See more hereof Chap. 9. v. 14. § 78. §. 173. Of Christ an high and great Priest AS Christ was a true Priest so he is here styled by the Apostle an Highpriest In Greek these two words are compounded in one which word for word we may translate Arch-Priest as Arch-Angel 1 Thess. 4. 16. Jude v. 9. Arch-Shepherd or Chief Shepherd 1 Pet. 5. 4. Arch-builder or Master-builder 1 Cor. 3. 10. Arch-Publican or Chief-Publican Luk. 19. 2. In the Hebrew the phrase translated Highpriest is great Priest Levit. 21. 10. And the same person translated in English Chief Priest is in Hebrew Head-Priest 2 King 25. 18. Aaron was the first that had this title given unto him Lev. 16. 3. and the eldest son of the family of Aaron was successively to be High-Priest after the death of thé former High-Priest Exod. 29. 29 30. There were sundry Duties and Dignities proper to the High-Priest for the time being As 1. To enter into the most Holy place Lev. 16. 3. 2. To appear before God for the people Exod. 28. 29. 3. To bear the sins of the people Exod. 28. 38. 4. To offer incense Lev. 16. 12 13. 5. To make atonement Lev. 16. 32. 6. To judge of uncleannesse Lev. 13. 2. 7. To determine controversies Deut. 17. 8 12. 8. To blesse the people Num. 6. 23. Christ is styled High-Priest 1. For excellency sake to shew that he was the chiefest and most excellent of all 2. To demonstrate that he was the truth whom Aaron and other High-Priests typified 3. To assure us that all those things which were enjoyned to Aaron as High-Priest were really in their truth performed by Christ. For 1. Christ entred into the true Holy place which is heaven Heb. 9. 24. 2. Christ truly appeareth before God for us Heb. 9. 24. 3. Christ hath born all the sins of all the Elect 2 Cor. 5. 21. 4. Christs intercession is the true incense which makes things that are pleasing and acceptable to God to be so accepted for us Eph. 1. 6. 5. By Christ we have â—…eceived the atonement Rom. 5. 11. 6. Christ purgeth our sins Heb. 1. 3. 7. Christ is the supream Judge and determiner of all Controversies Christ is also called a great High-Priest Heb. 4. 14. to adde emphasis unto this excellency Never was there never can there be any like to him in dignity and excellency Nor Aaron nor any other had both these titles Great High given unto them Though an High Priest under the Law were in Hebrew styled a Great Priest Numb 35. 24 28. yet never was any called Great High Priest but Christ only He indeed was Great in his person being God-man Great in his sacrifice being an humane nature united to the Divine Great in the works that he did and continueth to do all of them carrying a Divine value and efficacy By the way note the intolerable arrogancy of Antichrist that Man of sinne who takes to himself this style The greatest Highpriest Two degrees higher then that which is attributed to Christ. §. 174. Of the excellency and benefits of Christs Priesthood THese two titles High Great applied to Christ as Priest do imply that he was a most excellent Priest Those titles simply taken import an excellency In reference to others comparatively taken they import a super-excellency above all others Never was there nor ever can there be such an excellent Priesthood as Christs was which the Apostle in this Epistle proveth by sundry evidences 1. The Dignity of his person Christ was not only a son of man but also the Son of God Other Priests were meer sons of men Heb. 7. 28. 2. The Purity of his nature Christ was holy harmlesse undefiled separate from sinners all other Priests were sinners Heb. 7. 26 27. 3. The Eminency of his order Christ was a Priest after the order of Melchiâ—…dech Heb. 5. 6. None so but he 4. The solemnity of his Ordination Christ was made Priest with a sacred Oath others without an Oath Heb. 7. 20 21. 5. The kinde of his Priesthood Christ was a true reall Priest others only typicall or metaphoricall See § 172. 6. The unchangeablenesse of his Office Christs Priesthood was unchangeable Others office passed from one to another Heb. 7. 23 24. 7. The everlastingnesse of his Priesthood Christ abideth a Priest continually others were not suffered to continue by reason of death Heb. 7. 3 23 24. 8. The perfection of Christs Priesthood Christ by his Priesthood effected to the uttermost what was to be effected by a Priest But the Priesthood under the Law made nothing perfect Heb. 7. 11 25. These excellencies are every one expresly noted by this Apostle and shall be more distinctly and largely handled in their severall places So excellent a Priesthood as Christs is cannot but bring many benefits to Christs Church For 1. It is necessary that the Church have a Priest to be for it in things apperâ—…ing unto God and that by reason of the infinite disparity and disproportion 〈◊〉 is betwixt God and man Hereof see The whole Armour of God on Eph. 6. 18. Treat 3. Part. 2. § 62. 2. It is also necessary that Christ be the Priest of the Church and that by reason of that infinite Dignity Authority Power and worth which belongs to that Priâ—… Hereof see § 172. All the benefits that flow from Christs Office and Passive obedience from 〈◊〉 Death and Sacrifice from his Buriall and Resurrection from his Ascension and Intercession are fruits and effects of his Priesthood For as our Priest he subjected himself to the service and curse of the Law he offered up himself a Sacrifice he was buried and rose from the dead he entred into heaven and there maketh continuall intercession for us Particular benefits of Christs Priesthood are these that follow 1. Satisfaction of Divine Iustice For Christ as our Priest and Surety standing in our room in our stead and for us satisfied Divine Justice Without this satisfaction no mercy could be obtained but through this satisfaction way is made for all needfull mercy In this respect it is said that God is just and a justifier of him which beleeveth in Iesus Rom. 3. 28. To justifie a sinner is a work of great mercy yet therein is God just because
he doth it upon satisfaction 2. Pacification of Gods wrath Offence of Justice incensed Gods wrath Satisfaction of Justice pacifieth the same When Phineas had executed justice on Zimri and Cosâ—…i God saith Phine as hath turned my wrath away Numb 25. 11. If upon mans execution of just judgement upon delinquents which is but one part of satisfaction Gods wrath was turned away much more will it be pacified by that full satisfaction which the Son of God hath made In this respect Christ is said to be the propitiâ—…tion for our sins 1 Joh. 2. 2. that is the means of pacifying Gods wrath and we are said to be saved from wrath through Christ Rom. 5. 9. and to be delivered from wrath 1 Thess. 1. 10. This did Christ as Priest as is evident by the types under the Law For by legall Priests Gods wrath is said to be pacified Numb 16. 46 47 48. 3. Pronouncing Gods favour This follows necessarily upon pacifying wrath as upon removing of darknesse light followeth God reserveth not wrath because mercy pleaseth him Micah 7. 18. So as the brightnesse of mercy dispelleth the cloud of wrath That Christ procureth mercy and favour for man is evident by this style which God giveth him This is my beloved Son in whom I am well pleased Matth. 3. 17. God hereby setteth forth Christ to be such an object of his good pleasure as he is well pleased with every one whom he beholds in Christ. That Christ procureth favour as he is a Priest is evident by this inference upon Christs Priesthood Let us therefore come boldly unto the throne of grace that we may obtain mercy Heb. 4. 16. Christ as a Priest is Gods favourite and our Advocate 1 Ioh. 2. 1. 4. Redemption out of that miserable estate whereunto man by sinne had plunged himself This followeth upon the former points For Divine justice being satisfied wrath pacified and favour procured Christ once vanquished the devil Satan could not stand against Christ nor could the power of hell hold such as Christ redeemed Though this be a privative benefit yet if we well weigh the malicious and mischievous disposition of the devil that held us in bondage and the miserable condition in which we lay we may soon discern how great a benefit it is That redemption is wrought by Christ is expresly set down Eph. 1. 7. and that it is a fruit of his Priesthood is evident by this phrase Christ by his own blood entred in once into the Holy place having obtained eternall Redemption for us Heb. 9. 12. 5. Accesse to the throne of grace The infinite disparity betwixt God and man manifesteth this to be a great prerogative and the rich treasure of all good things tending to life and happinesse which is to be found at the throne of grace manifesteth this to be an unspeakable benefit That we have accesse to the throne of grace by Christ is evident by this phrase Through Christ we have accesse unto the Father Eph. 3. 18. That this is by vertue of Christs Priesthood is evident by this phrase Seeing we have a great Highpriest let us come boldly unto the throne of grace Heb. 4. 14 16. 6. Reconciliation with God This the Apostle sets down as a fruit of Christs Priesthood in this very verse Whereof see more § 180. 7. Iustification This also is a very great benefit that wretched vile sinners should be justified in his sight who is of perfect and infinite purity This cannot be by any righteousnesse of our own For in Gods sight no man living can be justified Psal. 147. 2. It must needs therefore be by the righteousnesse of another and that other can be none but Jesus Christ by the faith of Jesus Christ we are justified Gal. 2. 16. This was done by Christs undertaking to be for us which is the Office of a Priest Under this head Reconciliation Adoption and other like Christian prerogatives are comprised 8. Sanctification This must needs be a great benefit because it is a renovation of Gods image in us Eph. 4. 24. That this is by Christ is evident in that Christ is made unto us Sanctification 1 Cor. 1. 30. That this is by vertue of Christs Priesthood is evident in that it ariseth from the death and resurrection of Christ Rom. 6. 5 6. which are effects of Christs Priesthood 9. Eternall salvation This is the end of all the rest without which they are of no use This therefore must needs be a great benefit That this cometh by Christ is evident by his Name Iesus Matth. 1. 21. That this is an effect of Christs Priesthood is evident by this inference Christ hath an unchangeable Priesthood wherefore he is able also to save them to the uttermost c. Heb. 7. 24 25. §. 175. Of Duties arising from Christs Priesthood SUch an Office so excellent so needfull so usefull to us as Christs Priesthood is cannot but require much duty from us By vertue thereof Christ gave himself for us Do not we then owe our selves and all that we have and all that we can do to Christ But in speciall we ought so to account of Christ and so to use him as the Jews did their Highpriests 1. Negatively they might not curse the Ruler of their people Exod. 22. 28. Thereby was meant their Highpriest for so it is applied Act. 23. 4 5. Under this negative is comprised an high esteem and honourable mention of their Priest Much more must we so respect Christ. 2. In matters of Controversie they were to go unto the Priests and do according to the sentence which the Priest should give Deut. 17. 8 9. Christ declareth hiâ—… sentence by his written word to that therefore must we stand 3. In case of uncleannesse the Jews went to the Priest to judge thereof and to be cleansed there from Lev. 13. 2 c. It is the blood of Christ that cleanseth from all spirituall uncleannesse 1 Ioh. 1. 7. Go to Christ therefore to be cleansed 4. The Jews brought all their oblations and sacrifices unto their Priests Lev. 5. 8 12 16 18. We must do all in the Name of Christ Col. 3. 17. That generall is exemplified in the particulars following 1. Miracles were done in the Name of Christ Mark 16. 17. 2. Baptism was administred in his Name Act. 2. 38. So the Lords Supper 3. Christians assembled together in the Name of Christ 1 Cor. 5. 4. 4. They executed Ecclesiasticall censures in the Name of Christ 2 Thess. 3. 6 12. 5. They prayed in the Name of Christ Ioh. 14. 13. 16. 23. 6. They gave thanks in his Name Eph. 5. 20. Heb. 13. 15. 7. All things wherein we have to do with God are to be done in the Name of Christ Heb. 5. 1. 8. All other lawfull things as eating drinking doing the works of ouâ—… Calling exercising works of justice works of mercy and all lawfull works are to be in the Name of Christ Col. 3. 17. 5.
Christ by his Priesthood hath made us Priests Rev. 1. 6. We therefore must offer such sacrifices unto God as are warranted in Gods Word Particulars are these 1. Our bodies Rom. 12. 1. 2. Our hearts Prov. 23. 26. especially broken hearts Psal. 51. 17. 3. Prayers Psal. 50. 13 15. 141. 2. 4. Praises Hâ—…s 14. 2. Heb. 13. 15. 5. Fruits of righteousnesse Psal. 4. 5. Mich. 6. 8. 6. Our riches Prov. 3. 9. These are made sacrifices 1. By benevolence to the poor Heb. 13. 16. 2. By releeving Ministers Phil. 4. 18. 7. Our lives Phil. 2. 17. 8. Such as are under our charge Iosh. 24. 15. §. 176. Of Christs Mercifulnesse THere are two properties attributed to Christ as an High-Priest 1. Mercifull 2. Faithfull The former of those properties is so set down as it may be referred either to the Person or to the Office of Christ. As referred to his person it may be thus â—…anslated That he might be mercifull and a faithfull High-Priest Thus these two adjuncts are referred unto two subjects Mercifull to the Person of Christ Faithfull to his Office As referred to his Office it may be thus translated that he might be a mercifull and faithfull High-Priest Thus the two adjuncts are referred to one subject which is the Office of Christ. Both references do in generall tend to the same scope yet I suppose the latter to be the more pertinent because it is the main scope of the Apostle in this verse to shew how fit a high-Priest Christ was Now mercifulnesse tendeth much to the fitnesse of a high-Priest Of the high-Priest under the Law it is said He can have compassion Heb. 5. 2. The word translated mercifull is derived from a root that signifieth mercy or pity Now the proper object of mercy is misery Thereupon a word derived from the same root signifieth miserable Rev. 3. 17. The Verb derived from the same word is oft used by such as were in misery and sought mercy of Christ as the blinde men who said unto him Have mercy on us Mat. 9. 27. The Hebrew word which is oft translated mercy signifieth also bowels for mercy ariseth from the moving of the bowels at the sight of misery To have compassion or mercy is frequently set out by a word that signifieth to have the bowels moved as Mat. 9. 36. Luke 10. 33. 15. 20. Yea these two words bowels and mercy are oft joyned together as thus If any bowels and mercies Phil. 2. 1. and thus bowels of mercies Col. 3. 12. A like phrase is translated tender mercy Luk. 1. 78. This I have noted about the word to shew that Christ was much moved at mans misery and thereupon greatly pitied him and took all occasions to afford him all needful succour The History of his life registred by the Evangelists gives abundant proof hereof He was moved with compassion at their bodily diseases Mat. 15. 32. And at their spiritual distresses Mat. 9. 36. That he might be thus moved he subjected himself to the infirmities and distresses whereunto other children of men were subject This is evident by the Apostles manner of bringing in this Property thus That he might be mercifull Upon this inference two doubts arise 1. Whether Christ as God were not mercifull 2. Whether Christ as man had not been mercifull though he had not been subject to humane infirmities and distresses To the first I answer That neither mercy nor any other like property is attributed to God properly as a passion but tropically and that to demonstrate that the effects of such affections do come from him Men that have bowels of compassion in them and are truly and throughly affected with the miseries of others will be ready to afford them what help they can Even so because the Lord is ready to succour such as are in misery he is said to be mercifull full of compassion and to have bowels of mercy See more hereof in The Saints Sacrifice on Psa. 116. 5. § 29. To the second I answer That Christ as man would questionlesse have been mercifull Though he had not been subject to humane frailties and miseries The very Union of the humane nature with the divine would have moved him to have shewed mercy to such as were in misery yet it cannot be denied but that the experience which he had of mans miseries moved him as he was man to be the more pitifull They who have been pained with the gout stone or other tormenting maladies use to pity others that are so pained and that more for the most part then they who never felt any such pain Besides this inference may be made in reference to our apprehension and perswasion of his mercifulnesse as if it had been said we could not have been perswaded that he would have been sensible of our miseries and thereupon mercifull to us if he had not been made like unto us in all things That which is noted of Christs mercifulnesse in reference to his Priesthood is a ground of much encouragement for us in all our needs to have recourse unto him This property is oft applied unto God for this very end Ioel 2. 13. Psal. 86. 1. 5. 116. 5. This was a motive which the Servants of an earthly King pressed upon their Master to seek favour and grace of another King We have heard say they that the Kings of the house of Israel are mercifull Kings 1 King 20. 31. This assuredly was the cause that moved all of all sorts were any way afflicted and distressed with diseases or other maladies to come to Christ and to bring their friends to him while he lived on earth They observed him to be mercifull and full of compassion And this is often noted to be the ground of his succouring those that were afflicted When he saw a widow following her only Son to the grave and weeping he had compassion on her and thereupon raised her Son to life Luke 7. 13 14. We need not be discouraged from going unto Christ by reason of our apprehension of our own unworthinesse and wretchednesse The more deeply we are affected therewith the more will our mercifull High-Priest pity us and be ready to afford all needfull succour unto us Such he invites to come unto him and to such he promiseth aid Consider what persons he entertained in the daies of his slesh even such as the proud Priests and Pharisees scorned and loathed as Mary out of whom went seven devils Luk. 8. 2. and her that was counted and called a sinner Luk. 7. 39. c. and Levi and Zacheus and other Publicans Matth. 9. 10. Luk. 19. 5. This inference He was made like unto his brethren that he might be mercifull sheweth that Christ every way endeavoured even to perswade us of his mercifulnesse He would have been as mercifull as he was though he had had no experience of our frailties in himself But we should not
under the power of sin and Satan 3. Sundry sorts are upon this call of God to be taxed As 1. Such as turn their ears or harden their heart against the means God affordeth to call them Such were those of whom wisdom complaineth Prov. 1. 24 c. and of whom the Lord thus saith I have spread out my hands all the day unto a rebellious people Isa. 65. 2. 2. Such as after they are called of God so open their ears to others as they are soon removed from him that called them Gal. 1. 6. 3. Such as abide in their profession yet live as if they were not called These are ungodly men turning the grace of our God into lasciviousness Jude v. 4. Through these the name of God is blasphemed Rom. 2. 24. 4. All things in this calling afford great matter of admiration As 1. The Authour thereof God himself 2. The only procuring cause his free grace 3. The persons called who were enemies to God dead in sinnes vassals of Satan 4. The many and great priviledges of their calling whereof See § 16. 5. The ends whereunto they were called Particularly their glorious inheritance in heaven 5. As other evidences of Gods grace afford much matter of Gratulation so our calling in speciall For it is the first of our actuall enjoying those things which God hath before the world prepared and Christ in the fulness of time purchased for uâ—… This is comprised under that for which the Apostle blesseth God the Father of 〈◊〉 Lord Iesus Christ 1 Pet. 1. 3. 6. This call of God is a point of exceeding great comfort to us weak children of men who are not able of our selves to stand steadily The calling of God is without repentance Rom. 11. 29. God never repenteth him of calling his Elect. For faithfull is he that calleth you who also will do it 1 Thess. 5. 24. He will establish them and bring them to that end whereunto he hath called them On this ground the Apostle prayeth that they who are called may be made perfect stablished strengthened setled 1 Pet. 5. 10. 7. By the excellency of this calling we are directed to rest contented therewith whatsoever our outward condition be and to say The lines are fallen to me iâ—… pleasant places yea I have a goodly heritage Psal. 16. 6. We need not envy the richest Citizens nor noblest Courtiers nor greatest Officers This calling farre exceeds all Of being content See Chap. 13. § 62 c. 8. This calling gives just occasion of earnest exhortation unto two points especially 1. To make this calling sure An Apostle adviseth to give diligence hereunto 2 Pet. 1. 10. This may be done by giving good heed to the signes mentioned § 18. 2. To walk worthy of the vocation wherewith ye are called Eph. 4. 1. §. 20. Of walking worthy our Calling OF this generall phrase Walk worthy See my Sermon on Ezek. 36. 11. Entiâ—…led The progresse of Divine Providence In the later end thereof Concerning particular rules for walking worthy of our Christian calling respect must be had 1. To the Authour 2. To the Means 3. To the 〈◊〉 thereof I. For the Authour It is God that hath called us Our eyes therefore must be fixed on him that we may conform our selves to him and shew our selves châ—…dren answerable to such a Father Thus shall we walk worthy of the Lord Col. 1. 10 and worthy of God who hath called us 1 Thess. 2. 12. For this end we must obsenâ—… those particulars wherein God hath set himself a pattern before us and therâ—… shew our selves like unto him Thus shall we shew our selves partakers of the Diviâ—… Nature 2 Pet. 1. 4. Yea thus shall we shew forth the praises or vertues of him 〈◊〉 hath called us 1 Pet. 2. 9. Particulars registred in Gods Word to this end are these 1. Holiness in all manner of conversation 1 Pet. 1. 15. 2. Goodness They that do good for goodness sake even to them that 〈◊〉 them are the children of their Father which is in heaven Matth. 5. 44 45. 3. Kindness for God is kinde to the unthankfull Luk 6. 35. 4. Mercy Be ye mercifull saith Christ as your Father also is mercifâ—… Luke 6 36. 5. Love The Apostle gives this instance of following God Eph. 5. 1 2. Maâ—… doth the beloved Disciple press this upon this very ground 1 Ioh. 4. 11. 6. Forgiving one another Forgive one another as God for Christs sake forgave you Eph. 4. 32. 7. Long-suffering Eph. 4. 2. II. For the Means which is the Word of God that sets forth the very Image of God and that which is pleasing and acceptable unto him This therefore must be set before us as a rule to conform our selves thereunto Thus shall we walk worthy â—…f the Lord unto all pleasing Col. 1. 10. The Apostle commends the Romans for obeying from the heart that form of doctrine which was delivered to them Rom. 6. 17. or that form whereunto they were delivered This phrase is metaphoricall taken from a mould whereinto mettal is cast The mettall is thereby formed into that very form or shape which the form it self hath If the form be square or round so will the metall be if there be any engravement upon the form the metall will bear the same Thus they who obey the Word will be such as the Word requireth them to be and because the Word hath Gods Image engraven upon it they who obey the Word will shew forth that very Image III. The Ends of our Christian calling are great and glorious which require that Christians do answerably carry themselves Humane and common wisdom teacheth all men to carry themselves answerable to that place whereunto they are called and dignity whereunto they are advanced If a mean man be advanced to an honourable condition or a poor man to a place of much profit or a servant made a Master and a subject a Magistrate they will not carry themselves as mean and poor persons or a servants and subjects but according to their present advanced condition Should not they who are called to the high and honourable calling of Saints much more carry themselves worthy of that calling and answerable thereunto The particular Ends of Saints calling set down in Gods Word are these that follow 1. Light God hath called you out of darkness into his marvellous light 1 Pet. 2. 9. By darkness he meaneth that naturall state of ignorance and sinfulness wherein all men before their calling lie By light he meaneth a contrary state which is illumination and regeneration wrought in us by the light of the Gospel and by the work of Gods Spirit 2. Holiness God hath called us to holiness Col. 4. 7. 3. Liberty Ye are called unto liberty Gal. 1. 13. 4. Fellowship of the Son of God By God You were called unto the fellowship of his Son 1 Cor. 1. 9. 5. Peace God hath called us to peace
therefore a Rest to the people of God THis verse sets down the conclusion of the Apostles Discourse concerning the rest of the Sabbath and of the Land of Canaan both which he had proved by sundry arguments not to be the rest intended by David Thereupon he inferreth this conclusion There remaineth a rest that is there is another kind of rest for Gods people to rest in This concluding particle Therefore doth demonstrate this to be a conclusion So it is used Rem 8. 1. Gal. 3. 7. This Conjunction is sometimes used by way of interrogation as Shall he finde faith Luk. 18. 8. So Act. 8. 30. Sometimes for confirmation of a point and tranâ—… no doubt and truly As No doubt the Kingdom of God is among you and 〈◊〉 ye 〈◊〉 〈◊〉 Luk. 11. 20 48. Sometimes by way of addubitation or supposition and translated Perhaps Act. 8. 22. Haply Act. 17. 27. But most frequently it is used by way of inference and translated then as then are ye bastards Heb. 12. 8. This is in a manner all one as here in my Text Therefore An expresse setting down of a conclusion is an especiall means of making ones minde and meaning clear It shews what is the main intendment and what is especially to be observed It is like a white in the Buâ—…t or a mark to such as shoot at rovers to direct the 〈◊〉 in drawing his bow and shooting out his arrow Or rather like to the lanâ—… in the Admirall Ship which directeth all the Ships in the Navy Thus the demonstration of the main conclusion gives great light to the whole Discourse §. 54. Of the Rest to be laboured after THat which is here inferred is that there is a Rest. The Greek word here translated Rest is no where else used throughout the New Testament not in any other Greek Author except in some of the Greek Fathers who have taken it from this place The notation of it is taken from an Hebrew word which signifieth Rest and soundeth Sabbath See § 31. Hereupon the last Translators have thus turned it in the Margin Keeping a Sabbath So as the rest here intended is not simply a lying sitting or standing still without doing any thing at all but a ceasing from such things as are done here in this world These are called our own works in the next verse Of the heavenly Rest here intended See § 6 8 9. This word doth fitly set forth the Rest that is to come For as God who rested on the Sabbath from creating new creatures yet did other works of providence and as Gods people here on earth who cease from the works of their calling on Sabbath daies yet do sundry works of piety and mercy which are proper to the Sabbath So in heaven the glorified Saints who rest from the works of this world do many celestiall works which are proper to that place and time These works are excellent and glorious in their kinde The Saints there have sufficient ability to perform them according to the minde of their Lord and withall there is in them a ready willingnesse and forwardnesse to put out their ability and that to the utmost in those works §. 55. Of Rest in Heaven from Troubles on earth THat which under the word here translated Rest the Apostle doth in speciall give us to understand is that there shall be a freedom from every thing that is toylsom and grievous in this world The wise man in Ecclesiastes declareth how full of outward molestations and inward vexations this world is and that as long as men abide therein Besides the many expressions that he hath of the vanity of the things of this world sometimes in way of aggravation doubling the word and adding this note of generality ALL unto it thus Vanity of vanity vanity of vanities all is vanity Eccl. 1. 2. 12. 8. and besides the labours travels and troubles that he there mentioneth ten severall times he useth this clause Vexation of spirit But in the Rest here mentioned they rest from their labours Rev. 14. 13. and all tears shall be wiped away from their eyes Rev. 21. 4. under labours all molestations of body are comprised and under tears all vexations of spirit Labours and troubles are not the things whereunto God hath ordained man as unto his ultimate end Man by sinne hath pulled them upon himself Sin was the cause of this doom upon the woman I will greatly multiply thy sorrow c. and of this upon the man In sorrow shalt thou eat c. Gen. 3. 16 17. From sin proceeded all manner of evils even evils of punishment Obj. The Lord himself saith I create evil Isa. 45. 7. Hereupon a Prophet maketh this inference Shall there be evil in a City and the Lord hath not done 〈◊〉 Amos 3. 6. Ans. By evil in those and other like places the just punishment of sin is intended That God is said to create and do in these respects 1. God ordained that sin should be punished 2. God by his providence ordereth the punishments which are inflicted on sin and that for the kinde measure and continuance thereof 3. The Ministers and means whereby sinners are punished are appointed and sent by God On these grounds we may conclude that Gods people shall for the present be sufficiently supported in their afflictions and at length be fully freed from all 1 Cor. 10. 13. Upon expectation of the soresaid freedom and rest it is just and equall both diligently to work the work of our Lord and Master all the working time of this our Pilgrimage and also patiently to endure whatsoever the Lord shall be pleased 〈◊〉 upon us Christ hath made himself a worthy pattern herein I must saith 〈◊〉 〈◊〉 the works of him that sent me while it is day Joh. 9. 4. And Though He 〈◊〉 a Son yet learned he obedience by the things which he suffered Heb. 5. 8. There being a freedom and rest to come Christ had an eye thereto Heb. 12. 2. So had 〈◊〉 Heb. 11. 26. When we are pinched or grieved with any work travell trouble or affliction 〈◊〉 us call to minde and meditate on this freedom and rest Marrineâ—…s passe over 〈◊〉 boisterous and dangerous seas in hope of attaining to a quiet haven Labourers toyl all the day in hope of rest at night So others in other cases Expeâ—… of freedom rest and recompence upholds their spirits yet they may â—…ail of their expectation But they for whom this rest is prepared shall not 〈◊〉 thereof What then should we not do what should we not endure in hope of this rest The 〈◊〉 because hope thereof is certain and sure If the joy honour and glory which will accompany this rest were duly 〈◊〉 it would much more stirre us up to this duty §. 56. Of Rest to come OF the soresaid Rest it is here said that it remaineth The same word is here used that was used before v. 6.
§ 37. but in a different sense There it was 〈◊〉 impersonally here it is govern'd by a Nominative case which is Rest. The Verb is of the Passive voice and may word for word be thus translated 〈◊〉 is left But in our English the Active interpretation best expresseth the Aâ—… meaning which is that the rest here intended is reserved for us hereafter 〈◊〉 is not here to be expected while we live in this world He shall enter into peace 〈◊〉 57. 2. This rest shall be when the Lord Iesus shall be revealed from heaven 2 〈◊〉 1. 17. They that die in the Lord shall rest from their labours Rev. 14. 13. 1. This world is not a fit place nor this life a fit time to enjoy such a rest as is reserved in heaven 2. Rest here would glue our hearts too much to this world and make us say It 〈◊〉 to be here Matth. 17. 4. It would slack our longing desire after Christ in heaven Death would be more iâ—…ksom and heaven the less welcom 3. There would be no proof or triall of our spirituall armour and of the severall graces of God bestowed on us 4. Gods providence prudence power mercy and other like properties could not be so well discerned if here we enjoyed that rest This rest being to come and reserved for us it will be our wisdom while here we 〈◊〉 〈◊〉 prepare for trouble and to address our selves to labour as the souldiers in the 〈◊〉 and as the labourers in the day-time Yet withall to have our eye upon this rest to come that thereby we may be the more encouraged and incited to hold out to the end waiting for this rest that is to come §. 57. Of Gods people to whom Rest is reserved THe persons to whom the celestiall rest is reserved are styled The people of God The Greek Noun translated people may have a notation from the Verb 〈◊〉 signifieth to enjoy For people are such as enjoy society and communion one 〈◊〉 another As this word hath reference to God it implieth such as are Gods confederates such as are in league and Covenant with him For bâ—… vertue of the new Covenant God thus saith to his confederates I will be their God and they shall be my people 〈◊〉 31. 33. This people of God are such as God 〈◊〉 〈◊〉 to Salvation 2 Thess. 2. 13. Whom Christ hath redeemed to God by 〈◊〉 blood Rev. 5. 9. and whom the holy Ghost hath saâ—…ctified Rom. 15. 16. This is their right and thus they are â—…itted to this Rest. By vertue of this relation betwixt God and them God takes them to be in speciall manner a peculiar people to himself Deut. 14. 2. 1 Pet. 2. 9. and they take the Lord in speciall manner to be their God Iosh. 24. 24. Both these are to the life thus expressed in relation to God and Israel 〈◊〉 hast avouched the Lord to be thy God and the Lord hath avouched thee to be his â—…liar people Deut. 26. 17 18. Hereupon saith the Lord to them I will say It 〈◊〉 my people and they shall say The Lord is my God Zach. 13. 9. The former implies a great dignity in that God vouchsafeth to take us to be his peculiar people The later a bounden duty whereby we tie our selves to carry our selves to God as becomes his peculiar people who have taken him for our Lord. This description of the persons is set down by way of restraint and shews 〈◊〉 the rest here spoken of is only for them None but Gods people shall partaâ—…e thereof In this respect it is said of Jesus He shall save his people from their 〈◊〉 Matth. 1. 21. And he is the Saviour of the body Eph. 5. 23. Of a righteous man iâ—… is said He shall enter into peace Isa. 57 2. These are they that diâ—… in the Lord and thereupon rest from their labours Such are they of whom this Apostle thus saith We which have beleeved do enter into rest v. 3. This is further manifest by the contrary end of such as are of a contrary disposition To them who by patient continuance in well doing seek for glory c. â—…nall life shall be given but unto them who obey unrighteousnesse shall be indignation and wrath Rom. 2. 7 8. The like is noted 2 Thess. 1. 9. Matth. 25. 41 Luke 16. 23. The ground of that rest which the former sort of people have is Gods free grace and rich mercy together with the merit of Christ Luke 12. 32. 1 Peter 1. 3 19. The ground of the contrary end that others attain unto is their just 〈◊〉 Rom. 6. 23. None can justly rest upon attaining this rest till he have some assurance that 〈◊〉 is of the number of Gods people justified by faith for we which have beleeved â—…o enter into rest v. 3. and sanctified by the Spirit for the unrighteous shall not inherit the Kingdom of God 1 Cor. 6. 9. Excellent and glorious is this rest but not fit for every one There is a qualification required for such as enter thereinto It becomes Gods people to take God for their Lord and accordingly to yield all holy obedience unto him If through infidelity and impenitency God be provoked to say to any Lo-ammi ye are not my people what can be expected but that God should swear that they shall not enter into his rest as he did to the Israelites Psal. 95. 11. §. 58. Of the inference of the 10th verse upon the 9th Verse 10. For he that is entred into his rest he also hath ceased from his own works 〈◊〉 God did from his IN this verse the Apostle expresly and distinctly declareth what that excellent rest is whereof he hath spoken so much before in this and the former Chapter He purposely describeth it to shew what that is which remaineth for Gods people and by this description he proveth that it yet remaineth and is not here on earth possessed The causall particle FOR whereby this verse is inferred upon the former sheweth that it is inferred as a proof or reason The reason is taken from the different estate of Gods Church here in this world and in the world to come This world is full of labour travell and trouble as was shewed § 55. But in the world to come there is a freedom from all these Therefore the rest here spoken of is not to be found in this world but is reserved for the world to come The Argument is grounded upon an undeniable principle oft inculcated by this Apostle namely that there is a rest into which Gods people shall enter The argument may be thus framed There is a Rest to be entred into here or hereafter But not here Therefore hereafter Thus it remaineth The Description of this Rest in this verse proveth that it cannot be entred into 〈◊〉 world Whence another Argument may thus be framed He that is entred into his Rest hath ceased from his own works But no
bestow on them that come to him For mercy and grace are the cause of all Mercy hath particular reference to mans misery and wretchednesse so it implieth pity and compassion See Chap. 2. v. 17. § 176. Grace hath reference to mans unworthinesse so as it implieth the free will of God that what God doth he doth for his own sake of his own gracious good pleasure without any desert on mans part For Gods grace and mans works are drametrically opposed one to another Rom. 11. 5. Of Gods grace See Chap. 2. ver 9. § 78. As mercy and grace in generall intend the same thing namely the fountain of all good and the free manner of conferring the same So these two words Obtain Finde imply the same thing which is to be made partakers of such and such blessings The former Greek word signifieth to take or receive Heb. 5. 4. 7. 5. It hath reference to offering or giving a thing Matth. 20. 8 9. 25. 15 16. See Chap. 7. v. 5. § 37. The other word finde hath reference to seeking as Matth. 7. 7 8. To be found without seeking is counted extraordinary Isa. 65. 1. or accidentall and casuall as Act. 5. 10. The former presupposeth an offer or gift on Gods part whereupon we may be bold to take and receive The other implieth an act on our part whereupon we may be sure to finde Luk. 11. 9 10. The Greek word is also translated to obtain Chap. 9. v. 12. §. 97. Of mercy and grace the ground of all good THe foresaid description of the benefit obtained by going to the Throne of grace in these words to obtain mercy and finde grace shews that mercy and grace are the ground of all that good which we can expect from God Therefore the Apostles use to joyn them together in their salutations wherein they desire all good for those to whom they write thus Grace and mercy from God c 1 Tim. 1. 2. 2 Tim. 1. 2. Tit. 1. 4. 2 Ioh. v. 3. All Saints in all ages have acknowledged and pleaded this in their adresses to God Num. 14. 18 19. Psal. 51. 1. Dan. 9. 18. There is nothing out of God which can move him to any thing It must therefore be his grace and mercy that moves him to do good to man the rather because man is in himself most miserable through sinne and in that respect a fit object of mercy and withall most unworthy of the least good so as free grace must needs come in to do him good There is nothing in man to deserve or any way procure good from God Great is the pride of our adversaries the Papists who too too audaciously plead their own merits before God Adam in his innocency could merit nothing of God all that he could do was but duty Should the glorious Angels conceive any merit in what they did they would stain their glorious works and make themselves devils thereby See The whole Armour of God Treat 2. Part 4. of righteousnesse § 7. on Eph. 6. 14. Great also is the folly of those that trust to the supererrogatory works of others as if any man were able to do more then he is bound to do or more then the Law requires This is an higher degree of presumption then the 〈◊〉 No marvell that neither the one nor the other receive any fruit of mercy and 〈◊〉 For by the conceit of merit and supererrogation mercy and grace are 〈◊〉 null to them Considering mercy and grace are the ground of all our hope let us take 〈◊〉 notice thereof and as we cast one eye on our wretchednesse and unworâ—… so let us cast another eye on Gods mercy and grace that by our 〈◊〉 we be not discouraged from approaching to the Throne of 〈◊〉 This brought the Publican thither who said God be mercifull to me a sinner 〈◊〉 18. 13. Of Gods grace see more Chap. 2. v. 9. § 78. §. 98. Of Gods readinesse to afford succour A Particular blessing arising from Gods mercy and grace is thus expressed to help in time of need The word translated help is a Noun for perspicuity 〈◊〉 it may be thus translated for help Of the emphasis of the Greek word translated help See Chap. 2. vers 18. § 184. This word implieth a readinesse in God to afford succour God according to the notation of the Greek word is ready to runne at the cry of his children to succour them He is said to ride upon the heavens for their help Deut. 33. 26. God himself renders this reason of succouring his people in Egypt I have heard their cry Exâ—…d 3. 7. In this respect God is resembled to parents Psal. 103. 13. Isa. 66. 13. who use to runne when they hear their childe cry Yea God in pity and compassion is preferred before earthly parents Psal. 27. 10. Isa. 49. 15. This is a point of admirable comfort to us that are subject to many miseries and oft forced to cry bitterly God hath an ear to hear our cries and an heart to pity us When Hagars childe cried and Hagar could not help it God heard the voice of the lad and afforded help Gen. 21. 16 c. This is sufficient to keep us from â—…ainting in our distresses This also may be a motive to stirre us up to cry and call to God in all our distresses Children in their need will cry to their parents yet it may be their parents hear them not or if they hear them are not able to help them as Hagar could not help her childe Gen. 21. 16. But God alwaies hears even our inward cries Exod. 14. 15. §. 99. Of Gods doing good in season THis phrase in time of need is the interpretation of one Greek word which signifieth seasonable It is translated convenient Mark 6. 21. The Substantive is translated opportunity Matth. 26. 16. The Adverb conveniently Mar. 14. 11. and in season 2 Tim. 4. 2. The word is compounded of a Noun that signifieth season and an Adverb that in composition signifieth good So as this compound signifieth a good season The Grecians have two words that in generall signifie time But one useth to be indefinitely put for any kinde of time as Mat. 25. 19. The other determinately for a season or fit time It is translated season Mar. 12. 2. due season Matth. 24 45. opportunity Cal. 6. 10. Heb. 11. 15. This interpretation in due time doth give the full sense of the word As the Grecians have two words to distinguish time and season which are both set down together Acts 1. 7. So the Hebrews also have two distinct words one for time indefinitely Psal. 34. 1. the other for a set time or season Gen. 1. 14. Heb. 2. 2. The word here used by the Apostle signifying in the simple use thereof a season or fit time and in the composition a good season gives us to
Christs mediation teacheth us to do whatsoever we do in word â—…r 〈◊〉 in the name of the Lord Iesus Col. 3. 17. Whensoever therefore we present our pâ—…rsons our prayers praises or any other due service unto God let the eyes of our soul be upon this Mediator and do all in his name Ioh. 16. 23. Eâ—…h 5. 20. It hath been an anciâ—…nt and is a commendable custome to conclude our prayers and praises thorow the mediation of Jesus Christ our Lord. 5. This office of Christ ought also to stir us up in all things to seek to please God and to endeavour to bring our will heart and affections yea all the powers of our soul and parts of our body into an holy subjection to Gods blessed will and that upon these two especiall grounds 1. Gods wrath being pacified by Christs mediation and peace â—…ade betwixt God and us it is most meet that we should seek in what we are able to preserve this peace 2. Christ in pacifying Gods wrath and procuring his favour to us hath undertakâ—…n to bring us unto God and to make us a free people unto him and thereupon hâ—…th given unto us his Spirit to enable us so to do It is a part of Christs Mediatorship as to procure God to be at peace with man so to draw man to be at peace with God and to cease to rebell against him By this latter we may have assurance of the former For the latter being a work wrought â—…y the Spirit of Christ in us is more sensible and may better be discerned by us By â—…ur heart to God-ward we may know Gods heart to us-ward 1 Ioh. 4. 19. §. 24. Of Christ the Mediator of a Covenant CHrists Mediatorship is here in speciall applyed to the Covenant This is the Covenant whereof Christ is said to be a Surety Hereof see Chap. 7. v. 22. § 93 94. He is also stiled the Mediator of the New Testament Heb. 9. 15. And the Mediator of the New Covenant Heb. 12. 24. This Christ is said to be in two respects 1. In that he hath procured a Covenant to passe betwixt God and man As upon rebels rising against their King if the Kings Son should interpose himself as a Mediator betwixt his Father and those subjects and so handle the matter as to procure an agreement and a Covenant thereupon he might be called the Mediator of that Covenant a Mediator that procured it 2. In that he hath ingaged himself to see on both parts that Covenant performed Thus he is called a surety of tâ—…e Covenant see Chap. 7. v. 22. § 93. This Christ undertook to do in his respect to God and man 1. To God that he might set forth the honor of his Father For never since the world began was there such an instance of Gods wisdome power truth justice and mercy as the reconciliation between God and man effected by Christ. See Chap. 2. v. 10. § 87. 2. To man that he might free him out of the most miserable and desperate case that a creature could be in and bring him to the most happy state that a creature could be brought unto 1. This affords matter of great admiration for of all offices that Christ undertook this doth most especially commend his love unto us especially if we duly weigh the dignity of his person and unworthinesse of ours the heynousnesse of mans sin and the fiercenesse of Gods wrath the meanes which Christ used to pacifie that wrath and the benâ—…fit which redoundeth to us thereby 2. This also ministers much matter of consolation for it is a strong prop to our faith Christ being the Mediator of a Covenant betwixt God and man mans faith is supported by two most stable and everlasting pillars which are The mercy and faithfulnesse of God His mercy in vouchsafing to be appeased so far as to enter into Covenant with man His faithfulnesse in making good his Covenant which is a point of jâ—…stice and in reference hereunto Saints have appealed to the righteousnâ—…sse and justice of God 3. This also gives to us who are Gods confederates great and just cause to be 〈◊〉 carefull of keeping Covenant on our part Our Mediator and surety is ingaâ—… hereupon If we make forfeiture on our part we give God just occasion to 〈◊〉 us on his part the benefit of the Covenant This point of Christ being Mediator of a Covenant is much amplified by this 〈◊〉 added thereunto better He is the Mediator of a better Covenant Hereof see 〈◊〉 Chap. 7. v. 22. § 94. §. 25. Of better promises THis phrase which was established upon better promises hath reference to the Covenant stiled better For the antecedent Covenant and the relative which are both of the same gender number and person Of the emphasis of the Greek word translated established see Chap. 7. v. 11. § 62. It implyeth that the Covenant is a firm and stable Covenant setled upon an inâ—…iolable Law such a Law as like the Law of the Medes and Persians altereth not 〈◊〉 6. 8. Of the Greek word translated promises see Chap. 4. v. 1. § 6. Of the Greek word translated better see Chap. 1. v. 4. § 39. Of promises being priviledges see Chap. 7. v. 6. § 44. The promises here intended are stiled better in reference to those that were made to Abraham and to his seed under the Law For he speaketh here of promises appertaining to the new covenant whereupon it was established Some make the difference between the promises of the one and other covenant to be in matter and substance as if the promises of the former covenant had been oâ—…ly of external earthly and temporall blessings But they clean mistake the difâ—… who extend it so far and therein do much dishonour God and the faithfâ—…ll Jewes 1. They make the great Lord of heaven and earth who is ever the same and changeth not to be in former times like unto the inferior Gods of the Gentiles whom they imagined to abide on earth and to bestow only temporall blessings 2. They make the faithfull children of God that then lived to be as our children who delight in outward fair toies Their ground for restraining Gods promises under the Law to outward temporal blessings resteth on the form of words wherein those promises were then made But they consider not that spirituall and celestiall matters were comprised under them Canaan Jerusalem and the temple were types of heaven Their deliverance from 〈◊〉 and other enemies were types of their freedome from sin satan and all manâ—… of spirituall enemies It hath been shewed Chap. 6. v. 13. § 95. That Christ 〈◊〉 comprised under the promises made to Abraham Hereupon it is said tâ—…at tâ—…ey desired a better Countrey that is a heavenly Heb. 11. 16. Therefore for substance the same promises were made to them that are made to us They had promises of spirituall blessings made to them Deut. 30. 6. and
other Censers for there is mention made of 〈◊〉 in the plurall number Lev. 4. 14. and of golden Censers 1 Kings 7. 50. But there ought be a special and peculiar Censer appertaining to the most holy place and there only to be used which the Apostle may here mean About this Censer Moses noteth two points 1. The matter whereof it was made 2. The manner of using of it The matter was of gold for it is here said to be a c golden Censer This typified Christ and his purity pretiousnesse and everlastingnesse The matter of it is here the rather noted to distinguish this from other Censers which were of brasse and were for the oidinary Priests to carry incense up and down the Tabernacle With such as these the two hundred and fifty men which conspired with Korah offered incense §. 19. Of the manner of using Censers ABout the manner of using this Censer we are to consider 1. What was put into it 2. Whether it was brought 3. To what end 4. What was the issue thereof 1. There was put upon this Censer burning coals and sweet incense Of incense and of the things which it typified See a Playster for the Plague on Num. 16. 46. § 25 38. Burning coals were put under the incense to make it send sorth the sweet favour thereof The incense typified that sweetnesse of grace and goodnesse which was in Christ. The burning coals set out the manifestation thereof by his intercession The incense was beaten small and declared his passion and bitter agony The high Priest carried also blood with him which typified that satisfaction which was mad by Christs passion Thus Christ our high Priest entred into heaven with his Censer of incense and blood to shew that his blood was a price to ransome us from sin and his intercession moved God to accept thereof for us This is the ground of that boldness that we have to appear before God Rom. 8. 34. Mention is made of mixing incense with the prayers of Gods Saints This is the intercession of Christ whereby they are accepted Rev. 8. 3 4. 2. The place whither the Censer with the incense was brought was within the vail into the most holy place which typified heaven so as Christ in heaven makes intercession for us Rom. 8. 34. There God most conspicuously and gloriously manifested his presence Though we being on earth may seem to be absent from God 2 Cor. 5. 6. Yet our high Priest in heaven makes intercession for us before God this is a strong prop to our faith This is a good ground of directing our prayers to God in heaven 3. The end of putting burning coal and incense upon the Censer was that a clâ—…d might cover the mercy seat Levit. 16. 13. The sweet incense by the heat of the burning coals caused such smoak to arise from thence and made a thick cloud The reason hereof was this God appeared in glory on the mercy seat so as the high Priest could not endure the brightness thereof But the cloud of incense so covered the same as he might stand before it Thus by the mediation of Christ are we made capable of appearing before the glorious throne of Gods grace Should we base weak wretched sinfull creatures come before the glorious Majesty of God without this cloud of Christs mediation we should be in a worse case then Moses when he said I exceedingly fear and quâ—… Heb. 12. 21. or the Israelites who said Let not God speak with us lest we 〈◊〉 Exod. 20. 19. When a cloud covers the Sun we may look upon it so may we look upon God through the mediation of Christ. 4. The issue of the high Priests so appearing with burning incense in the Censer was that he should not die Levit. 26. 19. Quest. Why should he die if he came not with such incense Answ. 1. The surpassing brightness of Gods glory is such as no man can see God and live Exod. 33. 20. 2. Our sins provoke Gods wrath which is a consuming fire But by the mediation of Christ that fire is like that which did not consume the bush Thus may we who are Gods Priests with this Censer and incense burning on it in much comfort appear before God §. 20. Of the Ark. THe second holy type in the most holy place mentioned by the Apostle is The 〈◊〉 of the covenant over-laid with Gold This is distinctly described Exod. 25. v. 10 c. to the end of v. 16. In other places also many excellent things are spoken of the Ark which we shall touch iâ—… order Particulars to be considered about this type are these 1. The title given unto it 2. The matter whereof it was made 3. The ornament wherewith it was decked 4. The Appartenances that belonged unto it 5. The high account wherein it was had 6. The wonders wrought by it 7. The resting place provided for it 1. The title given unto it is in our English Ark. The Hebrew word is put for 〈◊〉 coffer or chest The coffâ—…n whereinto Iosephs dead body was put hath this Hebrew name Gen. â—…0 26. The chest wherein the mony that was gathered for repairing the Temple was pâ—…t is stiled by his name in Hebrew 2 King 12. 9 10. Our English stileth that great vessel wherein Noah and his family were preserved in the general deluge an Ark but the Hebrew hath another word then that which is here used which according to the notation of it signifieth an edifice or 〈◊〉 That wherein Moses was put and laid by the water is stiled by this Hebrew name and in English called Ark. Our English boroweth this word Ark from the Latine Area It is here further stiled The Ark of the covenant because the Tables of the covenent were kept in it whereof we shal speak afterwards § 30. Of the Ark see more Chap. 11. v. 30. § 1â—…4 This Ark was an especial type of Christ and it is a very fit on for in a chest or coffer men put their jewels plate coyn treasure and whatsoever is precious and whereof they made high account such a coffer men use to have in the house where they dwell continually in the Chamber where they lie even by their beds side Because his treasure is in his coffer his heart is there also Thus in Christ are hid all the treasures of wisdome and knowledge Col. 2. 3. He is full of grace and truth Joh. 1. 14. It pleased the Father that in him all fulnesse should dwell Col. 1. 19. Hereupon is Christ the Son of Gods love Col. 1. 13. His elect in whom his soul delighted Isa. 42. 1. And he is ever at the right hand of God Heb. 10. 12. Behold what a gift the Lord gave when he gave this his Son to the world He gave the Ark and coffer of all his treasures All things in the world are not comparable hereunto Prov. 3. 15. This is that treasure and pearl for
And that golden chain whereof the Apostle maketh mention Rom. 8. 29 30. 1. Thus God doth to give evidence that all blessing comes from him and from his free grace 2. To make such as have evidences of this his special love to rest on him the more confidently 1. Two errors are hereby discovered 1. That Election is indefinite of no special persons but of such as shall believe and repent and persevere therein 2. That Election is uncertain so as it cannot be affirmed of any that they are elect while here they live To what tends the one and the other position but to make Gods Counsail depend on mans will 2. The special determinate Counsail of God is a matter of great consolation to such as have evidence of their election They may rest upon it that God will so order all things as in that course which is prescribed in his Word and by such means as are there revealed he will bless them and bring them to eternal life In the midst of all the storms and tempests of this world this is of force to uphold us §. 91. Of the extent of Gods blessing to the Seed of believers THis phrase thy Seed or the Seed that I will give to thee hath reference to Abraham The word seed is collective and compriseth under it an undetermined issue or posterity and it setteth out the extent of Gods promise and blessing reaching not onely to Abrahams immediate son but also to the Seed of his son as if he had said I have given thee a son even Isaac but that is not enough from this Isaac shall a Seed sprout which shall be accounted thy seed so as God extends the blessing of his Saints to their posterity and that from generation to generation This God himself doth thus explain to Abraham In blessing I will bless theâ—… and multiplying I will multiply thy seed as the Staâ—…rs of heaven c. Gen. 22. 17. It is hereupon said The generation of the upright shall be blessed Psal. 112. 2. Prov. 20. 7. This God doth to manifest the riches of his mercy and that high accouâ—… wherein he hath his Saints He thinketh it not enough to confer blessing upon one but extends it to his Seed age after age 1. This is a good inducement to parents to be pious themselves that God in the riches of his mercy may extend his blessing to them and their posterity 2. If giveth also just cause to children to rejoyce in their pious parents and to bless God for them for they may expect divine blessing to descend to themselves also if at least they walk in the steps of their pious parents Yea they may plead their relation to their parents as the Psalmist did Psal. 116. 16. § 92. Of the Seed promised in Isaac ISaac is made the stock of the blessed Seed but the privilege is applyed to Abraham in this relative thy especially as it hath reference to the verb called thus shall be called to thee that is accounted unto thee for that Seed which as a blessing hath been promised to thee so doth the Apostle expound it in this phrase the Children of the promise are counted for the Seed Rom. 9. 8. This importeth an especial prerogative and so it was in sundry respects 1. It was that numerous seed that was promised Gen. 15. 5. Obj. That seed is no where called by Isaac's Name An. 1. They are stiled the seed of Abraham Isaac and Iacob Jer. 33. 26. 2. They are expresly comprised under this name Isaac and they are stiled The house of Isaac Amos. 7. 16. Indeed there is a change of two Hebrew letters which is usual in other words Both names set out the same thing 3. They are frequently called by the name of Isaac's Son which was Israel and this is all one 4. The like may be objected against Abraham for his name is not put for the posterity 2. It was that truely and properly blessed Seed who was blessed in himself and in whom all Nations are blessed even Jesus Christ Gal. 3. 16. 3. It was that confederate Seed with which God entred into special covenant Gen. 17. 7. And to which appertained the prerogatives mentioned Rom. 9. 4. Gen. 17. 19. 4. It was that spiritual Seed which by reason of faith are called the Children of Abraham Gal. 3. 7. and the Israel of God Gal. 6. 16. for proof hereof read Rom. 9. 7. c. The word translated shall be called intendeth two things 1. A real performance of a thing 2. A manifestation thereof It here then intendeth that Gods purpose shall in time be manifestly accomplished In this sense it is said of Christ before he was born he shall be called the Son of God Luk 1. 35. This is expresly in the sense affirmed Act. 13. 32 33. 1. Perfect is the purpose and Counsel of God therefore it shall stand Psal. 33. 11. 2. The Truth of God is unchangeable it is as his essence Mal. 3. 6. Iam. â—… 17. See Chap. 6. v. 18. § 135. c. 1. This teacheth us to acquaint our selves with the Counsell of God so far as iâ—… is revealed for revealed things belong to us and our Children Deut. 29. 29. 2. In faith to pray for the accomplishment thereof Certainty of accompliâ—…ing that for which we pray is a strong motive to pray for it See a worthy patâ—… hereof Dan. 9. 2. and the ground hereof Ezek. 36. 37. 3. With patience to wait for it Hab. 2. 3. §. 93. Of yielding the dearest to God FRom all the fore-mentioned relations betwixt Abraham and Isaac circumstances about Abraham's going to sacrifice Isaac we may well inferâ—… that the dearest are to be yielded up to God for that which was to be offered up was 1. A Child A Child is one of the dearest things that one can have A Child comprizeth under it all love Of all temporal blessings none more desired Gen. 15. 2. 30. 1. None more lamented when it is taken away Gen. 37. 35. Ier. 31. 15. For what do men take more care about what do they take more pains on what do they bestow more cost 2. A Son Among Children a Son hath the preheminency A Son is most deâ—…ed most cared for and the loss of it most lamented 1 Sam. 1. 14. 2 King 4. 14. All Children of Promise have been Sons 3. His own Son begotten of him not an adopted Son Such a Son is as a Man 's own Bowels Very Nature draws a Parents heart to his own Son What â—…y Son and what the Son of my womb Prov. 31. 2. He that shall come forth 〈◊〉 of thine own bowels shall be thine Heir saith God to Abraham Gen. 15. 4. 4. His onely begotten Son This was more than one of many Where there are many a Parents love is divided one onely Child draâ—…s all love to him 5. A Son of his old age even when he was out of hope of having a Child Gen.