a singular and peculiar excellency such a Sonne as none like him True it is that this title Sonne is attributed to sundry creatures and that in relation to God yet not properly but only in regard of some speciall grace or dignity conferred upon them and that as God had given them their being in which respect all creatures are Gods sonnes or as he hath set his Image on some of them above others as on Angels on Adam on Governours on such as are adopted sonnes and regenerated But Christ is truly the one own proper begotten only begotten Sonne of Gods love These and other like notes of distinction being expresly attributed to Christ as the Sonne of God give evident proof that he is such an one as none but he is or can be whereas all others stiled Gods sonnes have their title given them by favour Christ hath it of due even by nature Christ is stiled the Sonne of God in two especiall respects 1. As the second person in sacred Trinity true God 2. As God manifested in the flesh God-Man In the former respect he is the Sonne of God by eternall generation as is evident in the fift verse of this Chapter where we shall have a more fit occasion to speak of it In the latter respect as God-man he is the Sonne of God by the union of his humane nature with the forementioned second Person who only is of all the Persons the Sonne of God For as neither the Father nor the holy Ghost is the Sonne so nor the Father nor the holy Ghost did aslume humane nature but the Sonne only In regard of the nature true it is that God and man were united in one Person God was manifested in the flesh 1 Tim. 3. 16. But in regard of the Person the Sonne of God was also Sonne of man the Word was made flesh Joh. 1. 14. In this respect an Angel saith of him that was born of the Virgin Mary Luk. 1. 35. he shall be called the Sonne of God So neer is this union of God and man as though they be two distinct natures and more different then any two other distinct things can be yet they make but one Person as mans body and soul which are different natures make but one person In this respect the union of Christs natures is called an hypostaticall union that is such an union as makes one subsistence or one Person Hence is it that the properties and effects of the one nature are attributed to the other Ioh. 7. 13. The Sonne of man is in Heaven Sonne of man properly designes Christs humane nature which was not in Heaven while it was on earth as then it was But that Person in regard of his divine nature was in Heaven So on the other side God is said to purchase his Church with his own blood Acts 20. 28. God in regard of his divine nature hath no blood but he assumed an humane nature which had blood and in that respect blood is attributed to God by reason of the personal union of man with God Thus is Christ God-man the Sonne of God and thus hath God in these dayes spoken to us in or by him The Sonne as God and second Person spake in times past by the Prophets yea the fathers also in that respect then spake by him For as God and second Person he is k the Word and so was in the beginning Ioh. 1. 1. But in these last dayes he began to be God-man and to be Gods Sonne by union of his humane nature with his divine In this sense therefore the title Sonne is here used so as in these last dayes God spake to us by his Sonne incarnate Of Instructions and Directions arising from this relation of Christ to God See Chap. 3. v. 6. § 55. §. 16. Of Christ being appointed TO magnifie the ministry of the Gospel and thereby the more to commend unto us the Gospel it self the Apostle goeth on in describing the Author thereof the Sonne of God and that both in a dignity conferred upon him and also in his own divine worth The dignity is thus expressed whom he hath appointed Heir of all things This must needs be meant of Christ as Mediator even as the title Sonne before was meant For as God he was not deputed or appointed to a thing God is said to appoint his Sonne 1. By ordaining in his eternal counsel that his Sonne should be Heir As Christ was delivered by the determinate counsel of God to be slain Acts 2. 23. so was he appointed to be Heir 1 Pet. 1. 20. 2. By sending him into the world or by giving him to be incarnate for that very eud Phil. 2. 7 8 9. 3. By raising him from the dead and setting him at his right hand in Heaven On these grouuds St Peter thus saith God hath made him both Lord and Christ Acts 2. 36. This word appointed sheweth the right that Christ hath to his Supream dignity That which is said of Christs being Priest Chap. 5. 5. may be applied to this dignity Christ glorified not himself to be an heir but he that said to him Thou art my Sonne to day have I begotten thee appointed him heir §. 17. Of Christ the Heir AN Heir saith the Apostle Gal. 4. 1. is Lord of all On this grouud the sonne of the bond-woman was cast out that he might not be heir with the sonne of Sarah nor part share with him Gen. 21. 10 12. This title Heir setteth out a dignity and dominion together with the best right thereto that can be The dignity and dominion is the same that his Father hath For an heir is a successor to his Father in all that the Father hath In this metaphor caution must be put that it be not extended too far by excluding the Father from any dignity or dominion Indeed among men the sonne hath not such dominion and possession of an inheritance till the Father relinquish it as Iehosaphat gave the Kingdom to Iehoram his first born 2 Chron. 21. 7. In which respect Iehoram is said to raign 2 King 8. 16. even while Iehosaphat was King or till the Father be through impotency excluded as Uzziah when he became leprous 2 Chron. 26. 21. or till he be forced from it as Iehohaz was 2 Chron. 36. 3 4. or be dead as David though he were anointed and so made heir apparent by Gods appointment yet would not take the Kingdom upon him till Saul were dead 1 Sam. 26. 10. But none of these can or may be imagined of God the Father He neither will nor can give over his Supream Jurisdiction nor become impotent nor be forced nor die yet hath Christ an absolute jurisdiction and a full possession of his inheritance together with the Father The supream Soveraignty of the one no whit at all hindereth the supream Soveraignty of the other What things soever the Father doth these also doth the Sonne
unto the Angels the world to come Here a reason thereof is shewed namely because Christ was not one with Angels he took not upon him their nature 2. It giveth an instance of Gods Soveraignty and Justice For God hath power to leave sinners in that miserable estate whereunto they have implunged themselves and justly may he so do for thus in justice hath he dealt with the Angels that sinned The Angels which kept not their first estate but left their own habitation he hath reserved in everlasting chains under darknesse unto the judgement of the great day Jude v. 6. 2 Pet. 2. 4. 3. To amplifie Gods mercy to man It is a very great amplification of mercy that it is such a mercy as is not extended to others though those other stood in as much need thereof Psal. 147. 20. 4. It demonstrateth more fully the kinde of nature which Christ assumed that it was not an Angelicall a spirituall a celestiall nature as some Hereticks have imagined See § 140. This word Angels is indefinitely to be taken with reference to all sorts of Angels good or bad It sheweth that the good Angels had not so much honour conserred upon them as man had namely to be one with Christ. In this respect even the good Angels are inferiour to Saints for they are sent forth to Minister for them Heb. 1. 14. It sheweth also that evil Angels have not that mercy shewed unto them which men have namely to have the Son of God in their nature a Saviour to save them This negative that Christ took not on him the nature of Angels refutes the opinion of the Chiliasts or Millinaries who hold that the very devils shall be released out of hell after a 1000 years None can be freed but by Christ but with Christ they have nothing to do See more hereof in my Treatise of the sin against the holy Ghost § 29 30 31. §. 158. Of Objections against this truth Christ took not on him the nature of Angels Answered Obj. 1. CHrist appeared unto men in the shape of an Angel Exod. 3. 2 6. Iudg. 13. 3 17 18. Answ. Though it were the Son of God that appeared unto men and he be called an Angel yet that shape wherein he appeared was not the shape of an Angel but rather of a man neither was that the true humane nature of Christ which he afterwards assumed but only a visible humane nature which he assumed for that present time and use Obj. 2. Christ is expresly called Angel Isa. 63. 9. Mal. 3. 1. Answ. He is so called not in regard of his nature but of his Office So men are called Angels Rev. 1. 20. Obj. 3. Christ is called the Head of all Principality and Power Under these words Angels are comprised Answ. Christ is indeed the Head of Angels but not by virtue of any mysticall union but by reason of that preheminency which he hath over them Thus is he said to be farre above all Principality c. Eph. 1. 21. And also by reason of that authority he hath over them Heb. 1. 6 7 14. Obj. 4. Christ is said to gather together in one all things which are in heaven and on earth Eph. 1. 10. By things in heaven are meant Angels Answ. 1. It is not necessary that Angels should be there meant but rather glorified Saints 2. If Angels be there meant the gathering of them together is not to be taken of an union with Christ but rather of a reconciliation betwixt Angels and men or of the establishing of the good Angels that fell not §. 159. Of the priviledge of Beleevers above Angels TO shew that that very mercy which was not vouchsafed to Angels was vouchsated to men the Apostle doth not only use this particle of opposition BUT which 〈◊〉 in like cases frequently useth as Prov. 10. 2. but also he repeateth the same word again wherein the grace not granted to Angels is comprized which is this He took on him so as to man was granted that which was not vouchsafed to Angels Of that grace see § 157. This is such an evidence of Gods peculiar respect to man as it made the Angels themselves desire to behold the riches of Gods mercy herein 1 Pet. 1. 12. If to this generall we adde other particular exemplifications of Gods mercy to man over and above that which he shewed to Angels we shall more clearly discern the exceeding greatnesse of Gods favour to man Some particulars are these 1. Christ is given a Saviour to lost man Luk. 2. 11. No Saviour is afforded to Angels 2. Men are as members of one body mystically united to Christ their Head 〈◊〉 as they altogether with the Son of God are one Christ 1 Cor. 12. 12. No such 〈◊〉 nour is vouchsafed to Angels 3. All things are put in subjection to man Not so to Angels v. 5 6 â—… 4. Men shall judge the Angels 1 Cor. 6. 3. Angels shall not judge men 5. Angels are ministring spirits sent forth to minister for them that shall be 〈◊〉 salvation Heb. 1. 14. Men are not sent forth to minister for Angels Some make the reason of that difference which God put between men and Angels to be this that all the Angels fell not and thereupon they inferre that 〈◊〉 not take on him the nature of Angels for the good Angels sake because 〈◊〉 were but a part for he will take the nature for all or none This reason 〈◊〉 hold in that he took mans nature for the good and benefit only of the seed of Abâ—…ham See § 162. Others put the reason of the foresaid difference between men and Angels in 〈◊〉 hainousnesse of the sinne of Angels and thereupon they aggravate the sinâ—…e Angels by sundry circumstances as that they were the more excellent creatures that they had more light of understanding that they first sinned that they 〈◊〉 not tempted â—…o sin as man was and that they tempted man and so were murder of man Ioh. 8. 44. I will not assay to extenuate any of these aggravations But this I may boâ—… say that these and other like reasons taken from difference in creatures much â—…gate from the supream Soveraignty of God who thus saith I will be graâ—… whom I will be gracious and I will shew mercy on whom I will shew mercy Exod 19. That which about Gods Soveraignty exercised on man and man in refereâ—… to the Elect and reprobate is distinctly set down by the Apostle Rom. 9. 21 〈◊〉 may not unfitly be applied to his Soveraignty exercised on men and Angels 〈◊〉 not the Potter power over the clay of the same lump to make one vessel unto honour 〈◊〉 another unto dishonour c. Is it not lawfull for me saith the Lord to do what 〈◊〉 with mine own This then is the reason that we must rest upon So was Gods 〈◊〉 pleasure He would not shew that mercy to Angels which he did to men 〈◊〉 peculiar love to man see my
matter of high admiration and much gratulation much more doth this differenâ—… between men and men Though Christ assumed the common nature of men yet he took on him the Seed of Abraham To this seed in peculiar was he given to save them This is 〈◊〉 people whom he shall save from their sins Mat. 1. 21. Blesse the Lord ye Seed of Abraham his Servant Ye children of Jacob 〈◊〉 chosen He is the Lord our God c. He hath remembred his Covenant for 〈◊〉 which Covenant he made with Abraham Psa. 105. 6 c. Thou Israel arâ—… 〈◊〉 Servant Iacob whom I have chosen the Seed of Abraham my Friend c. Isa. 41. 8 9 Ye are they with whom the Covenant of God is most firm and sure Thus saith 〈◊〉 Lord If my Covenant be not with day and night and if I have not appointed the â—…dinances of heaven and earth then will I cast away the Seed of Iacob and Daviâ—… 〈◊〉 Servant so that I will not take any of his Seed to be Rulers over the Seed of Abraham Jer. 33. 25 26. Now to Abraham and his Seed were the Promises made Gal. 3. 16. Of restraining the benefit of Christ to the Elect See § 133. §. 163. Of sundry principles of faith confirmed and errours refuted by these wâ—… He took on him the Seed of Abraham THat which hath been before noted § 104 106 139. concerning Christ and other men being of one and the same flesh and bloud and in that respect brethâ—… is confirmed by this phrase He took on him the Seed of Abraham Both the ancient Fathers and also later Divines have much insisted on this Teâ—… to prove sundry principles of our Christian faith Concerning 1. Christs eternal Deity Hereof See § 160. 2. His true Humanity In that he took upon him the seed of man it is evidâ—… that he was a true man Seed is the matter of mans nature and the very substance thereof 3. The root out of which Christ assumed his humane nature even the Seed of mâ—… It was not created of nothing nor was it brought from heaven but assumed 〈◊〉 of the Seed of man This was thus foretold There shall come forth a rod out of 〈◊〉 Stem of Iesle and a branch shall grow out of his root Isa. 11. 1. And an Angel tâ—… faith of Christ to the Virgin Mary That holy thing which shall be born of thee Lâ—… XI 35. 4. The subsistence of Christs humane nature in his divine nature The humane â—…ture of Christ never had a subsistence in it self At or in the very first framing â—… making it it was united to the divine nature and at or in the first uniting it it 〈◊〉 framed or made Philosophers say of the uniting of the soul to the body In â—…ating it it is infused and infusing it it is created Much more is this true conâ—…ning the humane nature of Christ united to his divine Fitly therefore is it 〈◊〉 said That he took on him the Seed not a Son of Abraham 5. His two distinct Natures He took on him mans nature being God before So as they were two and those two distinct natures 6. The Union of the two Natures He assumed or took on him the one to 〈◊〉 other and so made of those two Natures one Person This Union is evidenced 〈◊〉 these phrases The Word was made flesh Joh. 1. 14. God was manifested in the 〈◊〉 1 Tim. 3. 16. Christ came of the Father as concerning the flesh who is over all God blessed for ever Rom. 9. 5. This true reall union the Greek Fathers to free it from mistakings have set ouâ—… negatively and affirmatively with sundry emphaticall words as 1. Without alteration or change whereby is intended that the divine nature still remained the same and in assuming the humanity was no whâ—…t at all changed as wine is changed by putting water into it Nor was the humane altered into the divine as water was turned into wine Ioh. 2. 9. 2. Without division So as they both make but one and the same person They are indeed two distinct natures but so united as both make one only person both have one and the same subsistence As the Son of God hath a peculiar subsistence in himself so the humane nature which he assumed subsisteth therein 3. Without confusion Though two natures are united in one person yet not by confusion of substance as if the humane nature were transfused into the divine and both made but one nature They remain two distinct natures each having distinct properties distinct wils distinct operations and actions 4. Without Separation never to be dis-united or severed one from the other On earth they were first united in heaven they will ever so abide As the infirmities of the flesh caused no separation so neither will the glory of the Deity In this respect we may say Iesus Christ the same yesterday and to day and for ever Heb. 13. 8. The affirmative word which they use to set out this Union signifieth essentially or substantially not as in the mystery of the Trinity where the distinct persons are all of one nature or essence but because the distinct natures of Christ make but one person and thus the Union may be said to be essentiall not accidental The Apostle useth a like emphaticall word where he faith that in Christ dwelleth all the fulnesse of the Godhead Bodily Col. 2. 9. This word bodily intendeth as much as the former word essentially or substantially or as some translate it personally By this word the Union of God with Christ is distinguished from all other Unions God of old manifested himself in the Cloud in the Rock in the Ark in the Tabernacle in the Temple but figuratively God also manifested himself in his Prophets but virtually by the operation of his Spirit But never was he in any person or in any thing as in Christ. This Text hath also been used as a maul to knock down sundry heresies whereof See § 140. §. 164. Of the Resolution of Heb. 2. 16. IN this Verse is set down a difference of Christs respect to Angels and men Here about observe 1. The inference upon that which went before It is brought in as a reason why Christ destroied the devil and delivered man See § 155. 2. The substance In it there is 1. A proof of the Point verily 2. The point it self Hereof are two parts One Negative the other Affirmative In the Negative is declared what Christ did not for Angels Therein is set down 1. An act of grace not vouchsafed He took not on him 2. The Object or persons to whom that act was not vouchsafed Angels In the Affirmative is declared what he did Betwixt the two parts is placed a particle of opposition BUT In the latter part is set down 1. An act of grace vouchsafed He took on him 2. The object or persons to whom he vouchsafed it
blood on them that dwell on the earth as Rev. 6. 9 10. The Apostle doth hereby give us to understand That dead Saints speak Which is plainly expressed Heb. 11. 4. where the Apostle saith thus Abel being dead yet speaketh In like manner all that lived righteously or suffered for righteousnesse sake and that have their life and death registred for posterity do speak For they do as plainly and distinctly instruct us in the good will of God in our duty to him and in the way to life yea and in the extent of our obedience how it ought to extend it self not only to the doing of what God requireth but also to the enduring of what he is pleased to lay upon us as Heb. 5. 8. they do I say as plainly instruct us therein at if they were living and with an audible voyce spake unto uâ—… and exhorted us to such obedience and such patience as they in their life time shewed In this respect saith the Apostle Rom. 15. 4. whatsoever things were written asoretime were written for our learning 1. Which may serve for the refutation of that undue cavill which Papists lay upon the Scripture that it is a mute Judge If dead Saints because they are registred in the Scripture may be said to speak much more the Scripture which registreth what they speak But note the expresse phrases of Scripture against that cavill as Rom. 4. 3. what saith or speaketh the Scripture and Ioh. 19. 37. Another Scripture saith or speaketh and Ioh. 7. 42. saith not the Scripture Therefore the Scripture is stiled the word as the word of the Prophets Heb. 1. 1. if God should by an audible intelligible and distinct voyce speak to us we could not better know his mind then we may by the Scriptures May not a friend as plainly declare his mind by a letter written as by word of mouth We read 2 Chro. 21. 12. of a writing that came from Eliah after he was translated which letter question lesse he had written whil'st he was on earth and lest to be delivered to the King did not that letter as plainly declare Gods Message as if by a voyce it had been uttered So did that writing which Baruch wrote from Ieremiahs mouth Ier. 36. This phrase 2 Cor. 10. 11. such as we are by word in letter sheweth that Scripture hath its voyce therefore it s no mute Judge 2. Let us be exhorted to hearken to the voyce of dead Saints as Mic. 6. 9. Hear the rod 1. by it learn Gods mind They who imitate dead Saints hear them speak and hearken to their instructions §. 119. Of the excellency of Christs blood above others CHrists blood every way speaketh better things then Abel or his blood For 1. Abel speaks for imitation Christ not only so but for expiation justification and salvation all which he hath merited 2. Abels blood speaks for revenge Christs for pardon Luk. 23. 34. Therefore saith the Apostle Eph. 1. 7. In him we have redemption through his blood the forgivenesse of sin according to the riches of his grace Quest. Why is the comparison betwixt the blood of Abel and the blood of Christ Answ. Because Christs blood in regard of the plotting and practising of those that shed it was as unjustly as wrongfully as maliciously shed as Abels Now lest from that which is said of Abels blood Gen. 4. 10. and Matth. 23. 35. the like should be feared of Christs by this comparison he removeth that scruple The Apostle doth hereby give us to understand That Christs blood hath a more excellent vertue then others This is true of others persons and others blood 1. The best that can be said of others persons is that they are an excellent pattern and example Thereupon we are exhorted to be followers of them Heb. 6. 12. But Christ his person his blood is for our justification sanctification and Salvation 1 Cor. 1. 30. 2. The best that can be said of others blood is that its a ratification of the truth of that profession for which it was shed In this respect the Apostle stileth his sufferings a confirmation of the Gospel Phil. 1. 7. and v. 12. saith that they turned to the furthering of the Gospel But by Christs blood the covenant of peace and reconciliation betwixt God and man is made and confirmed Heb. 9. 15 16. 3. The blood of others unjustly shed cryeth for revenge Gen. 4. 10. Matth. 23. 35. Rev. 6. 10. But Christs for pardon Luc. 23. 34. Eph. 1. 7. Yea as it hath been formerly shewed and proved we are redeemed reconciled justified sanctified and saved by Christs blood Thus we see how Christs blood hath every way a more excellent vertue then others And this appeareth 1. From the dignity of his person we Christians know that Christ was true God that he assumed our nature into the unity of the Deity so as God and man became one person In this respect the word was made flesh Joh. 1. 14. And God was manifested in the flesh 1 Tim. 4. 16. By vertue of the hypostatical and personal union that blood which was shed by the humane nature is attributed to the divine nature Act. 20. 28. In this respect it hath a divine and an infinite worth dignity merit vertue and efficacy and therefore is better and more excellent then any others 2. From the ends why Christ shed his blood 1. To free man from sin and from all that misery whereunto man by sin had brought himself Gal. 3. 13. 2. To bring man to everlasting happinesse Eph. 5. 25 26 27. Can there be better things then these Can any other blood effect these 1. This demonstrateth the blasphemy of Papists who attribute the merit and virtue proper to Christs blood to the blood of Martyrs For they teach that by the blood of Martyrs sins are expiated Yea they have a new devise of mingling the milk of the Mother with the blood of the Son A Jesuiticall blasphemy 2. This serves for the aggravation of their impiety who trample on this blood of Christ of which the Apostle speaketh Heb. 10. 29. See Heb. 10. § 110. 3. This should stir us up highly to esteem the death and sacrifice of Christ. And that simply in by and for it self for its most precious 1 Pet. 1. 19 Yea also comparatively above all other blood for it speaks better things then they If the blood and death of Gods servants be precious as Psal 72. 14. and Psal. 116. 15. How much more the blood of the Son of God and that not only in the better worth but also in the better effect it speaketh better 4. Let us be exhorted with strong confidence to trust to this blood and to the efficacy thereof and that by reason of the better things which it speaketh namely Grace Mercy Pardon Reconciliation Acceptation and Salvation Hereon we ought especially to meditate when our sins make clamours in our consciâ—…nces and the cry of them may seem to
attributed to God must needs be metaphorically spoken For God is not a body nor hath any parts of a body properly appertaining unto him He is a simple pure spiritual indivisible essence To imagin that God hath a body or any parts of a body properly is to make him no God Whosoever doth conceit any such thing of God doth frame an idol for God in his heart Such things are attributed to God in sacred Scripture for teaching sake to make us somewhat the better conceive divine things by such humane resemblances as are familiar to us and we well acquainted withall As for this particular metaphor of a right hand it is very frequently attributed to God and that in two respects 1. To set out his power 2. His glory There is no part of the body whereby men can better manifest their power then by their right hand By their hands they lift they strike they do the things which require and declare strength Of the two hands the right useth to be the more ready steddy and strong in acting this or that Therefore after the manner of men thus speaketh Moses of God Thy right hand O Lord is become glorious in power thy right hand O Lord hath dashed in pieces the enemy In like manner many admirable works are in other places attributed to Gods right hand that is to his power Again Because Gods majesty is of all the most glorious his right hand is accounted the greatest glory that can be In this latter respect is the metaphor here used It is taken from Monarchs whose Throne is the highest place for dignity in a Kingdom To set one at the right hand of his Majesty is to advance him above all subjects next to the King himself as Pharaoh said to Ioseph Gen. 41. 40. Thou shalt be over my house and according to thy word shall all my people be ruled only in the Throne will I be greater then thou In places of state the middle useth to be the highest the right hand the next the left the third In this respect the mother of Zebedees children leaving to Christ the highest place desireth that one of her sonnes might be at his right hand the other at his left in his Kingdom Salomon to shew he preferred his mother before all his subjects set her on his right hand 1 King 2. 16. So doth Christ manifest his respect to his Spouse Psal. 45. 9. So doth God here in this place to his Sonne For to sit on the right hand of the divine Majesty is the highest honour that any can be advanced to §. 34. Of Christ advanced as God-man CHrists advancement is properly of his humane nature For the Sonne of man is said to sit at Gods right hand Matth. 26. 64. and Steven with his bodily eyes saw him there Acts 7. 56. That nature wherein Christ was crucified was exalted For God being the most high needs not be exalted Yet the humane nature in this exaltation is not singly and simply considered in it self but united to the deity so as it is the Person consisting of two natures even God-man which is thus dignified next to God farre above all meer creatures For as the humane nature of Christ is inferior to God and is capable of advancement so also the Person consisting of a divine and humane nature Christ as the Sonne of God the second Person in sacred Trinity is in regard of his deity no whit inferior to his Father but every way equal yet as he assumed our nature and became a Mediator betwixt God and man he humbled himself and made himself inferior to his Father His Father therefore exalted him above all creatures Phil. 2. 8 9. The Scripture expresly testifieth that the Father advanced his Sonne For he said to his Sonne Sit at my right hand Psal. 110. 1. He set him at his right hand Ephes. 1. 20. God exalted him Acts 5. 31. God hath given him a Name which is above every name Phil 2. 9. Now he that giveth is greater then he that receiveth §. 35. Of Heaven the place of Christs exaltation THe place where Christ is exalted is here indefinitely set down to be on high Though the word be but of the positive degree yet is it to be understood of the highest degree that can be so high as none higher Therefore the superlative degree is elsewhere used to set out the very same place that is here meant as where the Angels say Glory to God in the HIGHEST The Apostle to shew that this place and withall this dignity whereunto Christ was exalted farre surpasseth all other useth a compound word which is not throughout all the new Testament used but in this only case and it implieth an exaltation above all other exaltations The word is used Phil. 2. 9. It may be thus translated super-exalted Our English to express the emphasis of that compound word useth these two words highly exalted If ever any were highly exalted much more Christ. Therefore other translators thus express the foresaid emphasis exalted into the highest height The word is used to set out the highest exaltation that can be even beyond all expression or comprehension To shew that Christs exaltation is indeed a super-exaltation the Apostle advanceth it farre above all other even the highest and most excellent creatures that be Ephes. 1. 21. Thus he is said to be higher then the Heavens See Chap. 7. v. 26. § 110. More expresly this supereminent place is said to be the Heavens Chap. 8. v. 1. The plural number is used to shew that he meaneth the highest Heavens that which in Canaans dialect is stiled the Heaven of Heavens 2 Chron. 2. 6. and 6. 18. Neh. 9. 6. even that which compriseth in it all the other Heavens it being over all In relation to two inferior Heavens it is stiled the third Heaven 2 Cor. 12. 2. For the Scripture maketh mention of three Heavens The first aâ—…d lowest is the aiery Heaven in which feathered fowls fly Gen. 1. 8. The second and middlemost is the Starry Heaven in which the Sunne the Moon and all the Starres are contained Gen. 15. 5. The third and highest is that where Christ now sitteth This distinction giveth light to that phrase farre above all Heavens Eph. 4. 10. whereby the supereminent height of Christs exaltation is set forth He there meaneth all the visible Heavens whether under or above the Moon For the humane nature of Christ is contained within the third Heaven Acts 3. 21. This place as well as the other forementioned points amplifieth the exaltation of Christ. Summe up the particulars and we shall finde verified what was said before that every word hath its weight and adds something to the excellency of Christs exaltation 1. He sits namely as a Lord and so continueth 2. He sits by the Majesty A great honour 3. He sits on the right hand of the Majesty next to him above all others 4.
Such were the Patriarchs Prophets and the Heads of the People But these as all other men notwithstanding their excellencies were on earth mortall Therefore he ascendeth higher and â—…ulleth out the celestiall and immortall spirits which are called Angels Angels are of all meer creatures the most excellent If Christ then be more excellent then the most excellent he must needs be the most excellent of all This excellency of Christ is so set out as thereby the glory and royalty of Christs Kingly office is magnified For this is the first of Christs offices which the Apostle doth in particular exemplifie in which exemplification he giveth many proofs of Christs divine nature and sheweth him so to be man as he is God also and in the next Chapter so to be God as he is man also like to his brethren Chap. 2. v. 17. The comparison here made betwixt Christ and Angels is not a meer simple comparison thus Christ is more excellent then Angels but it is comparatively propounded as a comparison of a comparison thus Christ is so much better then Angels as he hath obtained a more excellent Name This comparative comparison much sets out the transcendency of the point that he is beyond all comparisons even infinitely better The word translated made is sometimes used declaratively to shew that the thing spoken of is so and so as where it is said when Iesus WAS in Bethania and sometimes efficiently as where it is said Iesus was made an high Priest Howsoever this word in relation to Christs deity cannot be taken but in the first sense only declaratively yet in regard of his humane nature and of his Person consisting of both natures and of his Offices it may be taken in both senses for in those three respects he was advanced and made so and so excellent Now the Apostle speaks of him not simply as God but as God-man King Priest and Prophet Thus it is fitly and truly translated being made namely by his Father who begat him sent him into the world and advanced him above all the world In this respect he is said to be better that is more excellent For this comparison hath not so much relation to the goodness of Christs Person as to the dignity thereof In this sense is this word oft used in this Epistle and translated by some more excellent Yea Chap. 7. v. 7. it is opposed to less and so signifieth greater the less is blessed of the better that is the greater in dignity or in office So in our English we stile such as are more excellent to be better men The Greek comparative is derived from a Noun that signifieth power But it is frequently used for the comparative of the Greek positive which signifieth good and in that respect it is oft translated better It is a general word and applied to sundry kindes of excellencies as to such things as are more commodious 1 Cor. 7. 38. and more usefull to others 1 Cor. 12. 31 and more beneficiall to ones self Phil. 1. 23. and more effectual Heb. 9. 23. and more comfortable 1 Pet. 3. 17. and less damagable 2 Pet. 2. 21. and more excellent Heb. 10. 34. and more eminent or greater in dignity Heb. 7. 7 and thus is it here to be taken §. 40. Of Angels Excellencies THe persons before whom Christ is here in excellency preferred are stiled Angels better then the Angels The signification of this name Angel the nature of Angels their special office and quality is by this our Apostle himself distinctly set down v. 7. Yet here it is meet that we consider some of the Angels excellencies that so we may the better discern both the reason why the Apostle doth give this instance of Angels and withall the surpassing excellency of Christ who excels such excellent creatures Some of the Angels excellencies are such as follow 1. Angels are spirits The substance whereof they consist is spirituall This is the most excellent substance that any creature can have and that which cometh the nearest to the divine nature for God is a Spirit Joh. 4. 24. A spirit is of substances the simplest and freest from mixture and composition the purest and finest and every way in the kinde of it the most excellent A spirit is not subject to grosseness drowsiness weariness heaviness faintness sickness diminution alteration putrifaction consumption or any like imperfections which bodies as bodies are subject unto 2. Angels as at first created and so remaining are after the image of God the purest holiest and readiest to all goodness of any meer creature In regard of their likeness to God they are stiled sonnes of God Iob 1. 6. In regard of their promptness to goodness they are thus set out Yee that do his Commandements hearkening to the voice of his words Psal. 103. 20. 3. Angels are the most glorious of all Gods creatures In glory they surpass the brightness of the Sunne To set out the glory of an Angel his countenance is said to be like lightening and his rayment white as snow and shining Matth. 28. 3. Luk. 24. 4. Upon an Angels approach into a dark prison a light is said to shine in the prison Acts 12. 7. The glory of the Lord that is surpassing incomprehensible glory is said to shine round about upon the apparition of an Angel Luk. 2. 9. So resplendent is an Angels brightness as it hath much affrighted worthy Saints Luk. 1. 12. and 2. 9. Yea St Iohn was so amazed at the apparition of an Angel as he fell at his feet to worship him Rev. 19. 10. and 22. 8. 4. Angels have the highest habitations of all creatures farre above the Moon Sunne and all the glorious hoast of the highest visible Heaven They are in the invisible Heavens where the divine glory is most conspicuously manifested In regard of the place of their residency they are stiled Angels of Heaven Matth. 24. 36. 5. Angels have the most Honourable function for they alwayes behold the face of God in Heaven Matth. 18. 10. They are as the Gentlemen of the Bedchamber to a King they minister to the most high in an especiall manner Dan. 7. 10. Their principal attendance is upon the Sonne of God made man Ioh. 1. 51. and upon his mystical body v. 14. §. 41. Of Christs Excellencies above Angels IN all the sorementioned Excellencies is Christ more excellent then Angels For 1. Christs divine nature is infinitely more excellent then an angelical spirit Yea his humane nature by the hypostatical union of it with the divine hath likewise a dignity infinitely surpassing an Angels nature 2. Christ is the express image of the person of his Father which is more then to be created as Angels were after Gods image 3. Christ is the brightness of Gods glory Therefore more glorious then the most glorious Angels Christ is in Heaven at the right hand of the Throne of the Majesty Therefore in place of residency higher then Angels 5.
subdued Christ hath no occasion of using authority over them There is no fear of their rising against him 4. As for this phrase The Sonne also himself shall be subject It is to be taken in regard of his humane nature and office of mediation in which respect he is subject to the Father If hereupon it be objected that in these respects Christ was alwaies subject to the Father I answer That the excellency of his Deity being till then as it were clouded under the vale of his flesh and of his Office it did not so conspicuously fully and perfectly appear as at the end of the world it shall This subjection then is to be taken comparatively in reference to that infinite difference which then shall be manifested betwixt the divine and humane nature of God When the Sonne of God assumed humane nature to the unity of his divine nature the Word was made flesh Joh. 1. 14. and God was manifested in the flesh 1 Tim. 4. 16. Now though it pleased the deity to make it self in a manner visible in that flesh Ioh. 14. 9 yet was the flesh as a veil obscuring the surpassing brightnesse of the Deity And although by divine words and works uttered and done in this flesh by enduring that heavy burthen which was laid on it for our sinnes by the resurrection of it from the dead by the ascention of it into heaven and by the high exaltation of it at the right hand of God the Deity did by degrees more and more brightly and clearly shew it self forth yet still the flesh remained as a veil and a cloud But when the enemies of all sorts shall be subdued then will the Deity of the Son so brightly and conspicuously shew it self as the humanity shall be no veil unto it but rather it shall appear to be infinitely inferiour to it and in this respect subject unto it so as the humane nature of Christ shall not lose any dignity which it had before but the divine nature shall more clearly manifest it self in it self and as we speak in its own likenesse The subjection therefore of the Son is to be taken of the clear manifestation of the excellency of the Deity not of any diminution of the dignity of the humanity 5. The subjection before-mentioned may be understood of the body of Christ and Christ because he is the head of that body be said to be subject For this subjection to the Father is set down as a high degree of honour and happinesse To what higher degree can any creature attain unto then to be Gods Subject Now because the whole body of Christ shall not be fully brought into the protection and tuition of the Father before that day therefore by a kinde of excellency the Son in regard of his mysticall body is said then to be subject 6. All may be taken of Christs Kingdom of Intercession and grace whereof the Church so long as it was militant had need but not of his Kingdom of glory in which his Church shall ever triumph §. 110. Of the necessity of Christs continuall sitting upon his Throne THere is an absolute necessity that Christs Throne should be for ever and ever because there never was nor can be any worthy meet or able to succeed Christ in the Throne and to go forward with that work which he had begun Wherefore that his good beginning might not prove vain it was necessary that he should have an everlasting Kingdom Among men a good supply may be made and one man may go on with that good work which another hath begun and perfect the same David made great preparation for the Temple 1 Chron. 22 2. c. 28. 11. c. but his Sonne Solomon perfited the Temple after the death of his Father 2 Chr. 5. 1. But there is one only true nasurall Sonne of God one Mediator between God and Man So as there can be none like to him to succeed him on the Throne Besides Christ ever liveth and therefore needeth no Successor But all men are mortall and are not suffered to continue by reason of death This reason the Apostle rendreth of the difference betwixt the Priesthood of men which was changeable and the unchangeable Priesthood of Christ Heb. 7. 23 24. This everlastingnesse of Christs Kingdom doth much commend the same and sheweth it to be farre more excellent then all the Kingdomes of men and that it shall stand when all others are brought to nought Christ shall be the Conquerour over all In this respect he is to be feared above all and to be trusted unto more then all Dan. 6. 26. 7. 14. 1 Tim. 4. 10. §. 111. Of Christs Scepter THere is another Sign here used to set out Christs Kingdom that is a Scepter Indeed the Greek word used by the Apostle signifieth a wand or stick or staffe It is by the Septuagint oft used as here for a Scepter So the Hebrew word is indefinitely put for a staff or a stick but more especially for a Scepter as Gen. 49. 10. Numb 24. 17. In the Book of Ester there is oft used a compound Hebrew word which signifieth such instrument as Kings use to sway which is properly a Scepter This is so proper to a King as he is called a Scepter-holder or Scepter-bearer Amos 1. 5 8. As a Throne and a Crown so a Scepter are all Ensignes proper to a King and that to set out his Majesty and Authority Therefore when a King was chosen and inaugurated and annointed they were wont to put a Scepter into his hand A King by swaying his Scepter this way or that way manifesteth his minde When he inviteth any to come to him or would have silence made or vouchsafe grace and favour to any or declare his dislike of a thing and displeasure he doth it by the motion of his Scepter so as his minde may be discerned thereby When Ahasuerus would give an evidence of his favour to Esther he held out his Scepter to her Esth. 5. 2. 8. 4. Because a Scepter is proper to a King by a Metonomy it is oft put for a Kingdom or Royall dignity as Gen. 49. 10. Numb 24. 17. And the destruction of a King and Kingdom is set out by breaking a Scepter Isa. 14. 5 Zec. 10. 11. That a Royall Scepter is here meant is evident by the word Kingdom annexed to it The Scepter of thy Kingdom And that by this Scepter the government of a Kingdom is here meant is manifest by the Epithete of righteousnesse added thereto a Scepter of righteousnesse that is a righteous government of a Kingdom In this respect a King is said to have a Scepter to rule Eze. 19. 14. There are two things whereby the Apostle commendeth the foresaid Scepter One is the dignity of it The other is the equity of it The dignity is the greatest that can be implied in this word Kingdom A Scepter of a Kingdom is a
that their faith might be the more strengthened thereupon The notation of the Hebrew Title translated God implieth God to be of might and power and is by some translated the strong God The Hebrew Noun is of the plurall number but the Verb annointed to which the Hebrew Title hath reference is of the singular number which intimateth a plurality of persons and unity of essence The Title God as here used in the first place may be of the vocative case as it is in the former verse and translated O God and by an Apostrophe applied to Christ for this particle even which is a note of apposition joyning two words together which have reference to one and the same thing is neither in the Hebrew nor Greek Text but inserted by our English Translators In Hebrew Greek and Latine this Title is both in the Nominative and Vocative case the very same for syllables and letters In the Nominative case it is spoken of the Father as our English sets it down In the Vocative case it is spoken to the Sonne Many of the ancient Fathers and Pater-Expositors take it in the Vocative as spoken to the Sonne It may be objected that thence it will follow that God is of God Answ. I deny not but that it will so follow and therein is nothing against the Orthodox faith For the Sonne of God is very God of very God See § 19. In regard of his divine Essence he is very God Rev. 4. 8. In regard of his distinct persons as the Sonne in relation to his Father he is of God In this respect as we may say O Sonne thy Father so O God thy God Besides the Sonne of God assumed mans nature hereby God and man became one person Thus he is God and God is his God He is God in regard of his divine nature and God is his God in regard of his humane nature yea and in regard of both natures united in one person In this latter respect as Christ is God-man God may be said to be his God three waies 1. As Christs humane nature was created of God and preserved by him like other creatures 2. As Christ is Mediatour he is deputed and sent of God Ioh. 3. 34. and he subjected himself to God and set himself to do the will of God and such works as God appointed him to do Ioh. 4. 34. 9. 4. In these respects also God is his God 3. As Christ God man was given by God to be an head to a mysticall body which is the Church Eph. 5. 22. God thereupon entred into Covenant with him in the behalf of that body Isa. 42. 6. 49. 8. Thus is he called the Messenger Mal. 3. 1. and Mediatour of the Covenant Heb. 8. 6. Now God is in an especiall manner their God with whom he doth enter into Covenant as he said unto Abraham I will establish my Covenant between me and thee c. to be a God unto thee c. Gen. 17. 7. As God made a Covenant with Abraham and his Seed so also with Christ and his Seed which are all the Elect of God even the whole Catholique Church This is the Seed mentioned Isa. 53. 10. So as by this speciall relation betwixt God and Christ God is his God in Covenant with him God also is in an especiall manner the God of the Elect through Christ. This speciall relation thy God having reference to Christ is under the Gospel Gods memoriall as under the Law this Title was The God of Abraham the God of Isaac and the God of Iacob For with them God made his Covenant and in them with their Seed Gen. 17. 7. 26. 3 4. 28. 13 14. This Title The God of Abraham Isaac and Iacob God assumed to himself Exo. 3. 15 16. and the Seed of those Patriarchs oft called on God by that title and pleaded it before him to enlarge their desires and to strengthen their faith This they did by calling to minde that relation which was betwixt God and their Fathers with whom God had made an everlasting Covenant to extend to them and their Seed Exo. 32. 11. 1 King 18. 36. 1 Chro. 29. 18. How much more may we have our desires enlarged and faith strengthned in that relation which is betwixt God and Christ and how may we pleade it and say O God of thy Sonne Iesus Christ Remember thy Covenant made with him and in him Hereupon it is that Christ saith Verily Verily I say unto you Whatsoever ye shall ask the Father in my Name he will give it you Joh. 16. 23. When the Children of Israel were in great distresse the Lord was gracious unto them and had compassion on them and respect unto them because of his Covenant with Abraham Isaac and Iacob c. 2 King 13. 23. How much more will God be gracious to us because of his Covenant with his Sonne Christ This is the truest and surest ground of Christian confidence and boldnesse in approaching to the Throne of grace The Psalmist who lived many hundred years before the Apostles having by the spirit of truth registred this relation betwixt God and the promised Messiah giveth evidence thereby that the understanding and beleeving Jews conceived that Messiah to be true God the Sonne of God and that God was the God of that Messiah in speciall and by vertue thereof the God of Abraham Isaac and Iacob Exod. 4. 5. The Lord God of Israel Exod. 5. 1. The Lord God of the Hebrews Exod. 9. 1. The God of the Iews Rom. 3. 29. The God of Ieshurun Deut. 33. 26. The Lord of Eliah 2 Kin. 2. 14. The God of Daniel Dan. 6. 26. The God of Shadrach Meshech and Abednego Dan. 3. 28. Gentiles Rom. 3. 29. My God Exod. 15. 2. Our God Ex. 5. 8. Thy God Deut. 10. 14. Your God Gen. 43. 23. His God Exo. 32. 11. Their God Gen. 17. 8. All these and other speciall relations to God do give evidence of Gods singular respect to those who are in Covenant with him and whose God he is In reference hereunto they are called Gods peculium a peculiar treasure unto him his proper stock or flock Exo. 9. 15. Mal. 3. 17. They are also called a peculiar people 1 Pet. 2. 9. All this ariseth from that speciall relation which Christ hath to God that God is his God Ye are Christs and Christ is Gods saith the Apostle 1 Cor. 7. 21. Hereupon it was that Christ said I ascend to my Father and your Father and to my God and your God Joh. 20. 17. §. 119. Of Gods annointing his Sonne GOD who was in speciall the God of his Sonne is here said to have annointed him This is metaphorically spoken in reference to an ancient continued inaugurating and setling of Kings in their Kingdom which was by annointing them or powring oyl upon their heads As Saul 1 Sam. 10. 1. David three times first by
renovation of them The Hebrew word gives proof hereunto For it properly signifies as by our English it is translated to change Hereupon sundry Expositors suppose another Greek word somewhat like this to be used by the Apostle a word that signifieth to change But seeing the former word translated fold up may include that sense why should any think of altering the Text from the agreement of all the Greek Copies therein and of the LXX whom the Apostle follows and of sundry Greek Fathers This that hath been distinctly and largely set down by the holy Ghost of the alteration of creatures and that both simply thus They shall perish and also symbolically under the resemblances of a garment waxing old and a vesture folded up doth much amplifie the unchangeable constancy of Christ For contraries laid together do illustrate each other as black and white course and fine pain and ease heaven and hell so also vanity and stability mutability and immutability §. 140. Of Christs power about altering creatures THE Authour of the mutability of creatures is the Lord Jesus to whom it is here said Thou shalt fold them up He that createth all hath an absolute power to preserve alter and destroy all as it pleaseth him It was this Lord Jesus that said Every living substance that I have made will I destroy Gen. 7. 4. And again I will shake the Heaven and the earth shall remove out of its place I will clothe the Heaven with blacknesse I create new Heavens c. Isa. 13. 13. 50. 3. 65. 17. This Lord Jesus being true God is the most high supreme Soveraign over all He doth all that men may know that he whose Name alone is Iehovah is the most High over all Psa. 83. 18. As he hath supreme authority so he hath also almighty power He is able to bring to passe what he will By the Word of the Lord were the Heavens made Psal. 33. 6. and by the same word they may be changed Therefore it is here added And they shall be changed Because the Lord Jesus hath a minde to change them they shall be changed for who hath resisted his will All things are alike to him Whether is it easier to say to that that was not Let there be Light in the Heaven Gen. 1. 14 or to say Let the Heavens be folded up and changed Upon the same ground that the former was effected the latter also shall be accomplished As the power of the Lord Jesus in creating and preserving all things tendeth much to the strengthning of our faith in the accomplishment of all his promises and in obtaining our lawfull desires of such things as are needfull and usefull and in protecting us from matters hurtfull and dangerous so his power in altering and abolishing what he pleaseth is of use to make us stand in awe of him and to be afrrid of offending his Majesty and provoking his wrath The Lords power in creating and preserving things for strengthning our faith is pressed Psa. 146. 5 6. Isa. 37. 16. c. Ier. 37. 17. Act. 4. 24. His power in altering and abolishing the Heaven and other things for working fear and awe in us is pressed Isa. 13. 13. 34. 1 4. Luk. 21. 26. 2 Pet. 3. 10 11. The former sheweth that he is the Lord of life and hath power to save and defend therefore trust on him Psa. 124. 8. The latter that he is the Lord of death and can destroy therefore fear him Luk. 12 5. §. 141. Of Christs Immutability THe Immutability of creatures being distinctly set out the Apostle returneth to the main point intended which is Christs immutability It was before generally set down in this phrase Thou remainest § 136. 138. Here it is illustrated in these two other branches Thou art the same Thy years shall not fail Though all these three phrases in generall intend one and the same thing namely immutability yet to shew that there is no tautology no vain repetition of one and the same thing therein they may be distinguished one from another 1. The first Thou remainest pointeth at Christs eternity before all times for it implieth his being before in which he still abides 2. The second Thou art the same declares Christs constancy There is no variablenesse with him Thus therefore he saith of himself I am the Lord I change not Mal. 3. 6. 3. The third Thy years shall not fail intendeth Christs everlastingnesse that he who was before all times and continueth in all ages will beyond all times so continue Thus these three phrases do distinctly prove the three branches of this description of Christ which is and which was and which is to come Rev. 1. 4. This name that Christ assumeth to himself I AM and this I AM THAT I AM Exo. 3. 14. and this also IEHOVAH Exo. 6. 3. do demonstrate a perpetuall continuing to be the same In this respect he thus saith I the Lord the first and with the last I am he Isa. 41. 4. or as some translate it I am the same for it is the very same word both in Hebrew and in Greek that is here translated the same This immutable constancy of the Lord is confirmed by this testimony with whom is no variablenesse nor shadow of turning Jam. 3. 17. no shew or appearance of alteration This may be exemplified in all the things that are Christs 1. His essence and being This is especially here intended So also Exod 3. 14. 2. His Counsell Immutability is expresly attributed thereunto Heb. 6. 17. It shall stand Psal. 33. 11. Prov. 19. 21. Isa. 48. 10. It shall stand immutably inviolably 3. His Attributes Sundry attributes for teaching sake by way of resemblance are ascribed to the Lord. In this respect it is said His compassions fail not Lam. 3. 22. His mercy endureth for ever Psa. 118. 1. His love is everlasting Jer. 31. 3. His righteousnesse endureth for ever Psa. 111. 3. So his truth Psal. 117. 2. So his judgements Psa. 119. 160. 4. His Word endureth for ever 1 Pet. 1. 25. This is manifested in the Law whereof not one tittle shall fail Luk. 16. 17. and in the Gospel which is an everlasting Gospel 5. His bonds whereby he bindes himself to us are unalterable as promises and oaths These are the two immutable things intended Heb. 6. 18. and his Covenant also Ier. 33. 20 21. See more hereof chap. 13. ver 8. § 112. §. 142. Of Objections against the Lords immutability answered Obj. CHrist was made man in the fulnesse of time and died Gal. 4. 4. 1 Cor. 15. 3. Yea being in the form of God he made himself of no reputation Phil. 2. 6 7. or he brought himself to nothing From hence it is inferred that he who was changed in his very essence Answ. Immutability attributed to Christ is properly meant of his divine nature which was no way altered by assuming his humane nature For he became man not by conversion of
the vengeance which may follow upon the neglect of the Gospel The dammage is intimated in this phrase Least we should let them slip The vengeance is first propounded in this phrase How shall we escape and then aggravated The aggravation is demonstrated 1 By an Argument from the lesse 2 By the excellency of the Gospel The Argument from the lesse is concerning the word of Angels who are in the former Chapter proved to be farre inferiour to Christ which Point is illustrated verse 5. The excellency of the Gospel is set out 1 By the Matter which it holdeth out Salvation v. 3. 2 By the means of making it known These means are 1 The publishers thereof 2 The evidences thereof The Publishers were of two sorts 1 The principle Authour 2 Earwitnesses thereof v 3. The Evidences were signes c. v. 4. About Christs Humane nature two things are demonstrated 1 The low degree of Christs humiliation in assuming our nature Thou madest him lower then Angels v. 7. 2 The high exaltation thereof through Christs assuming it Thou crownedst him with glory v. 7. For the better manifestation of these principles the Apostle proves the main point That Christ was man by sundry Arguments The first argument is a Divine testimony This is 1 propounded verse 6 7 8. 2 Applied to the person here spoken of v 9. The second argument is taken from the end of Christs Incarnation which was To taste death for every man This could he not have done if he had not been man verse 9. A third argument is raised from the equity and meetness of the matter It became him v. 10. God would bring his children to glory by suffering It was therefore meet to make the Captain of their salvation perfect through sufferings Which could not be unless he had been man A fourth argument is taken from a special Function which Christ undertook namely to sanctifie the Elect He that sanctifieth and they who are sanctified must be all of one v. 11. Hence the Apostle maketh this inference He is not ashamed to call them brethren v. 11. This may also be taken as a proof of the point Christs own witness thereof confirmed in the next verse The fifth argument is taken from that opportunity which Christ being man had to exercise his three great Offices of Prophet Prince and Priest 1 His Propheticall Office is set out in a Divine prediction I will declare thy Name v. 12. It is further amplified by the ground of his incouragement to hold out therein which is expressed in a Divine testimony I will put my trust in him v. 13. And by the fruit or effect thereof expressed in another like testimony Behold I and the children c. v. 13. These testimonies are further proofs of Christs humane nature 2 Christs Kingly Office is set out in two especiall effects thereof one to destroy the devil which he did by death and therefore was man v. 14. The other to deliver them who were in bondage v. 15. which deliverance also he wrought by death The two effects of Christs Kingly Office are proved by the main point in hand and set down by an opposition of two different natures of Angels and of Abraham Christ destroied not the devil for Angels but for men He delivered not Angels but men therefore he took not the nature of Angels but men verse 16. 3 Christs Priestly Office is set out in this phrase an High Priest and it is amplified 1 By two needfull qualities Mercifull Faithfull 2 By two usefull effects 1 To make reconciliation v. 17. 2 To be able to succour v. 18. It was requisite in these respects that he should be man §. 2. Of the inference made upon Christs excellency HEB. 2. 1. Therefore we ought to give the more earnest heed to the things which we have heard least at any time we should let them slip IN the five first verses of this Chapter the Apostle declares a duty to be performed in regard of that excellent Teacher which God sent namely his Son more excellent then the excellentest meer creature to reveal his Gospel to men This duty is to give more then ordinary heed unto that Gospel Thus much is intended under this particle of inference Therefore or as it is in the Greek for this even for this cause Because God hath vouchsafed so excellent a Teacher he must be the more carefully attended unto Of this particle of inference see chap. 1. § 117. This here hath reference to all the branches of Christs excellency mentioned in the former Chapter Because he is Gods Son therefore give heed Because he is the Heir of all therefore give heed Because he made the worlds therefore give heed The like may be inferred upon all the other special excellencies of Christ. They are so many grounds of the Apostles exhortation and the inference may be added as a conclusion of every one of them severally as here it is of all of them joyntly The eminency of an Author in dignity and authority and the excellency of his parts in knowledge wisdom and other gifts do much commend that which is spoken by him If a King Prudent and Learned take upon him to instruct others due attention and diligent heed will be given thereunto The Queen of the South came from the uttermost parts of the earth to hear the wisdom of Solomon Matth. 12. 42. She counted Solomons servants who stood continually before him and heard his wisdom to be happy 1 Kings 10. 8. Iob was the greatest of all the men of the East and he was a perfect and upright man thereupon when the ear heard him it blessed him Iob 1. 1 3. 29. 11. But behold a greater then Solomon a greater then Iob is here intended by the Apostle Therefore we ought to give the more earnest heed Heb. 12 25. It was usual with the Prophets to premise before their Prophecies such phrases as these The word of the Lord Thus saith the Lord Hos 1. 1 2. 4. 1. Exod. 4 22. 5. 1. and that purposely to work the more heed and attention in people to that which was spoken This may be a forcible motive diligently to exercise our selves in all the holy Scriptures because all Scripture is given by inspiration of God §. 3. Of the necessity of performing Duty THe foresaid inference is by the Apostle made a matter of necessity as the phrase we ought importeth The Greek verb is impersonall and may be thus translated it behoveth and so it is translated Luke 24. 46. In regard of the necessity which it intendeth it is oft translated must and that in a double relation One to Gods Decree The other to Gods charge The former respecteth Gods determinate counsell his secret and absolute will The later his revealed Word and approving will In the former relation it is said Thus it must be Matth 26 54. In the later thus A Bishop must be blamelesse 1 Tim. 3. 2. that is it is
if they had been thus joyned together But we see Iesus crowned with glory and honour The thing questioned in the former verse was this we see not yet all things put under him To that in way of opposition the Apostle addeth this But we see Iesus Crowned This crowning of Jesus is a cleer demonstration that all things are put under his feet for it sheweth that he hath dignity and authority over them all And it is here again upon the mention of Christs suffering set down to take away the scandall of Christs cross for Christ crucified was unto the Iews a stumbling block and unto the Greeks foolishness 1 Cor. 1. 23. But the glory of Christ after his suffering made his suffering to be accounted no despicable matter but rather most glorious it being the way to a Crown of glory and honour To shew wherein Iesus was made lower then Angels this phrase is inserted For the suffering of death The Preposition translated FOR is diversly used in the new Testament It is sometimes set before the genitive case and then it signifieth the efficient cause and that principall as Rom. 1. 5. or instrumentall as Matth. 1. 22. or the means whereby a thing is effected as Acts 5. 12. In all these senses it is translated By. See Chap. 3. v. 16. § 164. Sometimes it is set before the accusative case and is translated FOR then it signifieth the finall cause as Matth. 14. 3 9. and in this sense it is sometimes translated because as Matth. 13. 21. In the next verse both cases are joyned to it so as it signifieth both the finall and the efficient cause Here it is joyned with the accusative case But the sentence is so placed between the humiliation and exaltation of Christ as it may be referred to either Some refer it to the one some to the other It being referred to Christs humiliation implieth the end of his being made less then Angels namely for death that he might suffer death or that he might die For Jesus as God was eternall immortall and could not die but as man he was mortall he could he did die Some place Christs humiliation below Angels in his death and thus translate it lower then the Angels by the suffering of death Our english giveth an hint of this by putting this divers reading in the margin thus or by But the accusative case with which the preposition is here joyned will hardly bear that interpretation Again Others referre this clause concerning Christs death to his exaltation thus We see Iesus for the suffering of death crowned which is as if he had said Because he suffered death he was crowned c. If this be taken of the order or way of Christs entring into glory namely that after he had suffered death he was crowned with glory it well agreeth with other Scriptures which thus speak Ought not Christ to have suffered these things and enter into glory Luk. 24. 26. He became obedient to death wherefore God also hath highly exalted him Phil. 2. 8 9. But thereupon to inferre what Papists do that Christ by his passion merited his own glorification is no just consequence nor an orthodox position For 1. The Greek phrase noteth the finall rather then the meritorious cause 2. The glory whereunto Christ was advanced was due to him by virtue of the union of his humane nature with his divine 3. The glory whereunto he was advanced was too great to be merited 4. It impaireth the glory of Christs passion to say that hereby he merited for himself implying that he aimed therein more at his own glory then our good 5. It lesseneth Gods love to man as if God should give his Sonne to suffer that thereby he might attain unto another glory then he had before 6. Christ going out of the world thus prayeth O Father Glorifie thou me with thine own self with the glory which I had with thee before the world was Joh. 17. 5. How was that merited in the world which he had before the world was 7. The Rhemists themselves and other Papists acknowledge that Christ was strait upon his descending from Heaven to be adored by Angels and all other creatures I suppose that the main scope of the Apostle is to set out the end of Christs being made lower then Angels namely that he might be a sacrifice to expiate mans sin and thereby to make reconciliation betwixt God and man In this respect the first interpretation is the fittest namely that Christ was made man for this very end that he might die This is most agreeable to the proper meaning of the phrase and minde of the Apostle Thus do many Ancient and later Divines take it This is a second proof of Christs true manhood namely his death See § 1. §. 75. Of Christs being man to die HAd not Christ assumed an humane nature which in the substance and sundry infirmities thereof is inferior to the Angelicall nature which is spirituall and incorruptible he could not have died To imagin that as God who only hath immortality 1 Tim. 6. 16. he should die would imply the greatest contradiction that could be God is a Spirit of spirits more free from any corporall infirmity and from death then any created spirits can be Yet to effect what Christ did by his death he that died must be God For Christ died not as a private person to pay his debt but as a Surety for man and a Redeemer of man For man therefore he was to satisfie infinite justice to remove the insupportable curse of the Law to break the bonds of death to overcome the devil that had the power of death No single creature could do all these Immanuel God with us God made man died and by death effected whatsoever was requisite for mans full Redemption As by being man he was made fit to suffer so that manhood being united to the Deity was made able to indure whatsoever should be laid upon it and thereby also an infinite value worth and merit was added to his obedience for it was the obedience of him that was God but in the frail nature of man Behold here the wonder of wonders Christ undertakes a task above the power of all the Angels and to effect it he is made lower then Angels If ever power were made perfect in weaknesse it was in this §. 76. Of Christs Sufferings THe Apostle here addeth suffering to death For the suffering of death to shew that it was not an easie gentle light departure out of this world but a death accompanied with much inward agony and outward torture This word in the plurall number Sufferings is frequently used in the New Testament both to set out the manifold sufferings of Christ as 1 Pet. 1. 11. and also the sufferings of Christians for Christs sake as Rom. 8. 18. The singular number Suffering is used in this only place but collectively it compriseth under it
sake The servant is not greater then his Master Matth. 10. 24 25. The Head who was himself full of glory vouchsafed to take part of flesh and blood that he might suffer for flesh and blood Shall then the members think much to be conformable to their Head in any thing that he shall call them to §. 140. Of Heresies against the Apostles description of Christs Humane nature THis description of Christs Humane nature He also himself likewise took part of the same meets with sundry Heresies that have been broached against the Humane nature of Christ. The Proclianites held that Christ came not in the flesh at all How then did he take part of the same flesh and blood that we have The Manichees maintained that Christ was not in true flesh but that he shewed forth a feigned species of flesh to deceive mens senses If so then did he not likewise take part of the same with us The Cerdonians denied that Christ had flesh at all This is like the first Heresie The Valentinians taught that Christ brought a spirituall and celestiall body from above Then did he not likewise take part of the same flesh and blood that we do The Apolinarists say that Christ took flesh without a soul. Among other Arguments they produce this and other like texts where mention is made only of flesh blood But the Apostle here speaketh of the visible part of man comprising the invisible part which is his soul by a Synecdoche under the visible which is flesh and blood But this phrase He also himself likewise took part of the same sheweth that as our flesh and blood is animated with a reasonable soul so also Christ was By the like reason they might say that Christs body had no bones because it is said The Word was made flesh Ioh. 1. 14. Yea by the like reason they might say that the Israelites which went down into Egypt had no bodies because it is said of them All the souls Gen. 46. 15. An ancient Father attributed this Heresie to the Arians also and for refutation thereof produceth all those texts of Scripture which make mention of the soul of Christ whereby he proveth that Christ had a soul as well as a body The Ubiquitarians hold that the Divine properties as Omnipotency Omnisciency Omnipresence c. are in the humane nature of Christ which if so Christ took not likewise part of the same flesh and blood that we do The like may be said of Popish Transubstantiation There are other sorts of Hereticks namely the Samosatenians who broached this Heresie That Christ then only began to be when he came indued with flesh whereby they imply that he was not before But this phrase He took part of the same sheweth that he was before he took part of flesh and blood Our Divines from a like phrase do inferre the eternity of the Word The phrase is this In the beginning was the Word John 1. 1. Because the Word was in the beginning it is necessarily implied that he did not then first take his beginning but was before §. 141. Of Christs destroying the Devil THe end of Christs assuming his humane nature is thus set down That through death he might destroy him that had the power of death The generall end is implied That which is expressed is an end of that end or a mighty effect that followed thereupon which was to destroy the devil That generall end was to die For if he had not been flesh and blood he could not have died This generall end is implied under this phrase through death as if he had said that he might die and by death destroy the devil Of Christs being man that he might die See § 75. The powerfull effect which was accomplished by Christs death which was also a speciall end why he died was the destruction of him that had the power of death The primary root whence the word translated destroy is derived is a Noun that signifieth a work as where it is said that the Son of God was manifested that he might destroy the works of the devil 1 Ioh. 3. 8. Thence is derived a Verb which signifieth to work He worketh the work of the Lord 1 Cor. 16. 10. But a privative particle being added the Nown signifieth not working or idle Matth. 20. 3. And another compound added thereunto signifieth to make void Rom. 3. 31. Do we make void the Law or to make of none effect Rom. 4. 14. The promise made of none effect And thereupon to bring to naught 1 Cor. 1. 28. To bring to nought things that are And to destroy 1 Cor. 6. 13. God shall destroy c. By the aforesaid derivation and various signification of the word it appeareth that it doth not alwaies signifie to annihilate a thing and bring it utterly to nought for the devil that is here spoken of still retains his being and substance and ever shall retain it both for the greater terror of the wicked and also for his own greater misery But it implieth that he is so vanquished as he shall never prevail against the members of Christ. In this sense is this very word used where the Apostle saith that the body of sinne is destroyed Rom. 6. 6. It cannot be denied but that 〈◊〉 devil like a roaring lion walketh about seeking whom he may devour 1 Pet. 5. 8. and that many of Gods children are so busfited and insnared by him as they may seâ—… to be overcome of him which cometh to passe partly by their own fault in that they do not manfully stand against him but too slavishly yield unto him and partly by Gods wise ordering the matter for the better proof of the graces whiâ—… he bestoweth on his children but yet this ever hath been and ever shall be the issue that he never prevaileth against Gods children but that they in all assauâ—… remain conquerours This was foretold of old where speaking to the devil 〈◊〉 Christ the seed of the woman the Lord saith it shall bruise thy head Gen. 3. 1â—… The devil assaulted Christ himself but prevailed not For after Christ had said 〈◊〉 thee hence Satan the devil left him Matth 4. 10 11. It appears afterwards aboâ—… the time of Christs last sufferings that the Prince of this world came again 〈◊〉 assault Christ but saith Christ He hath nothing in me John 14. 30. that phrase sheweth that the devil could not prevail against Christ. Neither could he prevâ—… against Iob though he had liberty to do what he could against Iob himself and against all that Iob had Iobs life only excepted Iob 1. 12. 2. 6. He desired to 〈◊〉 Peter as wheat but yet he could not make Peters faith to fail Luk. 22. 31 32. Tâ—… this tends this phrase the Prince of this world is judged Joh. 16. 11. And this 〈◊〉 Prince of this world shall be cast out John 12. 31.
Treatise entituled A plaister for the plate on Nuâ—… 16. â—…6 § 34 35. The privileages which God hath given to men more then to Angels aggravâ—… their â—…ge who adore Angels Therein they dishonour God in giving creature that honour which is due only to the Creator and they do too 〈◊〉 〈◊〉 〈◊〉 in dejecting themselves below those above whom God hathâ—… vanced them A good Angel would not accept of such adoration Revel 19. 〈◊〉 2â—… 8 9. The foresaid priviledge doth further aggravate mans backwardnesse about 〈◊〉 things that make to the honour of God God having honoured men above Angâ—… equity and gratitude require that men should endeavour to honour God more 〈◊〉 the Angel 〈◊〉 but they fail so much herein as they come very short of other 〈◊〉 tures in glorifying God Behold the heavens they declare the glory of 〈◊〉 Psal. 19. 1. The whole host of heaven constantly keepeth that course wherein 〈◊〉 at first set them Those starres that are called wandring wander according their appointed course and are constant therein Look down upon the earth 〈◊〉 you shall finde all manner of trees and plants bringing forth their fruit in their 〈◊〉 son according to the first appointment Gen. 1. 12. Yet men exceedingly fail those courses which God hath appointed unto them We may justly take up 〈◊〉 Prophets complaint in this respect and say Hear O heavens and give ear O 〈◊〉 c. Isa. 1. 2 c. Let the consideration of Gods respect to man above Aâ—… quicken us up to out-strip if it were possible the very Angels in glorifying 〈◊〉 At least let our endeavour be to come as near them therein as possibly we 〈◊〉 This is a point intended in the third petition where Christ directeth us to pray 〈◊〉 Gods will be done on earth as it is in heaven Matth. 6. 10. Consider therefore what is said of Angels They excell in strength they 〈◊〉 Commandments hearkening unto the voice of his Word Psal. 103. 20. They 〈◊〉 unto God Dan. 7. 10. They do alwaies behold the face of God Matth. 18. 10. 〈◊〉 to know his will what they should do They suddenly upon all occasions assemble in multitudes to praise God Luke 2 13 14. There is joy in the presence of the Angels of God over a sinner that repenteth Luke 15. 10. In these and other like duties that concern us we ought to be followers of them §. 160. Of Christs eternal Deity THis word He took on him as it setteth out the humane nature of Christ so it giveth a hint of his divine nature For it presupposeth that Christ was before he took on him the Seed of Abraham Joh 8. 58. He that taketh any thing on him must needs be before he do so Is it possible for him that is not to take any thing on him Now Christ in regard of his humane nature was not before he assumed that nature Therefore that former being must needs be in regard of his divine nature In that respect he ever was even the eternal God Being God he took on him an humane nature So much was before implied under this word took part He also took part of the same v. 14. § 139. §. 161. Of Christ taking on him Seed THat which Christ took on him is here said to be Seed Seed in relation unto man is by a Metonymy put for children For seed is the matter out of which children arise Thus is this word used Luke 1. 55. Ioh. 8. 33. Act. 7. 5 6. Rom 4. 16 18. The Apostle doth here purposely use this word Seed to shew 1. That Christ came out of the loins of man as Iacobs children and their children are said to come out of his loins Gen. 46. 26. Exod. 1. 5. And all the Jews are said to come out of the loine of Abraham Heb. 7. 5. And Solomon is said to come out of the loins of David 1 King 8. 19. In a mans loins his seed is and it is a part of his substance Thus it sheweth that Christs humane nature was of the very substance of man 2. That Christ was the very same that was promised to be the Redeemer of man For of old he was foretold under this word Seed as The Seed of the woman Gen. 3. 15. The Seed of Abraham Gen. 12. 18. The Seed of Isaac Rom. 9. 7. Heb. 11. 18. The Seed of David 2 Sam. 7. 1â—… 22 51. §. 162. Of Christs taking on him the Seed of Abraham CHrist was indeed the Seed of the first woman Gen. 3. 15. which was the mother of all mankinde His Genealogy therefore reacheth even unto Adam Luke 3. 38. For Christ assumed the common nature of man and not of any particular person Yet here the Apostle ascendeth no higher then to Abraham who was the twentieth generation from Adam not excluding all who lived before Abraham but restraining the benefit to such as are of the faith of Abraham and in that respect children of Abraham Gal. 3. 7 9. When almost all the world was addicted to Idolatry it pleased God to call Abraham out of his own native Countrey and to enter into Covenant with him and his Seed to be their God and to take them for his people Gen. 17. 17. Exo. 19. 3 6. Therein he made Abraham a kinde of head and stock of his Church and that not only of such as should descend from him after the flesh but also of all that should beleeve Rom. 4. 11. In reference hereunto is Christ said to take on him the Seed of Abraham Fitly in this case doth the Apostle make mention of Abraham 1. Because the promise of the Messiah to come of his seed was oft made to Abraham as Gen. 12. 3. 13. 15 16. 15. 5 6. 17. 7 17. 18. 18. 21. 12 22. 18. So as the saith of Beleevers was the more setled in this that Christ took on him the seed of Abraham 2. Because Christ assumed mans nature in speciall for the sake of Abrahams seed which properly are they who were chosen of God to eternal life To this purpose tendeth that distinction which the Apostle maketh between the children of the 〈◊〉 and children of promise Rom. 9. 7 8. Thus if we be Christs then are we Abrahams Seed and heirs according to the promise Gal. 3. 29. To this very purpose is it that the Evangelist Mâ—…hew begins 〈◊〉 genealogy of Christ with Abraham Mat. 1. 2. No Reason can be fetcht from Abraham as a man a Son of Adam why Gâ—… should preferre him before any other sonne of Adam We must rest in that whâ—… Christ affirmeth in another case Even so Father for so it seemeth good in thy 〈◊〉 Matth. 11. 25 26. This the Apostle largely proves Rom. 9. 15. c. As it was in the case betwixt men and Angels § 159. so is it in this case betweâ—… men and men If that respect which God manifested to man more then to Angels affordâ—…
That Object is 1. Generally implied The Seed 2. Particularly exemplified Of Abraham §. 165. Of the Observations arising out of Heb. â—… â—…6 I. CHrist destroyed such sinners as he did not undertake for II. Christ delivered such as he undertook for These two Observations I gather oâ—…t of this causal particle FOR. See § 155. III. Weighty matters are more then ordinarily to be pressed Christs different respect to Angels and men is a weighty matter and such a word as this verily is a more then ordinary affirmation See § 155. IV. Means of grace is not afforded to those to whom grace is not vouchsafed Grace was not vouchsafed to the Angels therefore Christ the means of grace is not afforded to them See § 157. V. Angels had not that grace afforded to thom which was vouchsafed to man This very phrase He took not on him whereby the grace vouchsafed unto man is expressed is denied in reference to Angels c § 157. VI. Christ preferred men before Angels The particle of opposition intendethâ—… much See § 159. VII Gods goodnesse is ever working This I gather from the Apostles expressiâ—… an act past in the present tense See § 156. VIII Christ was before he assumed mans nature See § 160. IX Christ assumed to his divine nature our nature X. Christs humane nature subsisted in his divine nature XI Christ was man of man XII Christ had two distinct natures XIII Christs two natures were united in one person Of these five latter Observations See § 163. XIV Christ was exhibited as he was promsed He was promised under the 〈◊〉 of Abraham and he took on him the seed of Abraham XV. Christ became man for the Elect sake The Elect are comprised under 〈◊〉 Seed of Abraham Of these two last Observations See § 162. §. 166. Of the necessity of Christ being man Verse 17. Wherefore in all things it behoved him to be made like unto his brethren 〈◊〉 he might be a mercifull and faithfull High-Priest in things pertaining 〈◊〉 God to make reconciliation for the sins of the people TO Christs Propheticall and Kingly Offices the Apostle addeth his third which is his Priestly office and that to prove the main point in hand namely that Christ was man otherwise he could not have been a Priest For every High-Priest is taken from among men c. Heb. 5. 1. As the two last verses of this Chapter have a generall reference to Christs â—…mane nature set out ver 10 11. c. So they have also a speciall reference to the last clause of the verse going before and that as a necessary consequence following thereupon Because Christ took on him the Seed of Abraham therefore it behoved him to be made like unto him The particle of inference translated Wherefore properly signifieth a place whence one cometh Act. 14. 26. or where one doth a thing Mat. 25. 24 26. 〈◊〉 â—… condition or danger from whence one is brought Heb. 11. 19. It is also frequently used to set out a consequence following from another thing as because the Lord Jesus had most evidently made himself known to Paul thereupon he was not disobedient unto the heavenly vision Act. 26. 19. In this sense is this word five severall times used in this Epistle as here Châ—… 3. 1. 7. 25. 8. 3. 9. 18. The necessity of the consequence is implied in this word It behoved This word hath reference 1. To a debt that one ought to pay Mat. 18. 28. Luk. 7. 41. 2. To a duty that one ought to perform 2 Thes. 1. 3. 3. To a punishment which ought to be inflicted Ioh. 19. 7. In all these senses it is here fitly used 1. Christ as a Surety for man Heb. 7. 27. ought to pay mans debt Pro. 6. 1 2. 2. As he was sent of the Father he ought to do that for which he was sent Ioh. 9. 4. 3. As he took upon him the sins of the Elect the punishment of them ought to be inflicted upon him 2 Cor. 5. 21. Such a word as this was used before ver 10. § 86. But the two words there and here do differ in Syllables and sense Answerably our Translators do differently translate them There It became Here It behoved The former is attributed to God the Father This is referred to God the Son and that in regard of his humane nature That signified a comelinesse or a meeâ—…nesse This a necessity yet no absolute necessity but a necessity on supposition In regard of that order which God had set down to redeem man by a ransome and by satisfaction to his justice Now Christ hereunto voluntarily subjected himself and in that respect it behoved him to do what he undertook to do He bound himself to partake of our infirmities See § 88. This he did in respect to his Fathers purpose which was foretold by the Prophets and therefore Christ would accomplish it Hereupon Christ himself saith Thus it is written and thus it behoved Christ to suffer Luke 24. 46. This he did also in regard of our weaknesse that he might the rather encourage and embolden us to go to him and to trust unto him If Christ had not had experience of our infirmities we could not with such boldnesse go unto him as now we do Heb. 4. 15 16. This doth highly amplifie Christs love to us who being most free and bound to nothing for our sakes bound himself to do and endure what he did A servants love to his Master wife and children was tried by a voluntary binding of himself to his master and suffering his ear to be boared through Exo. 21. 5 6. Christ did more He suffered his side hands and feet to be boared through and his side to be pierced yea and his very soul to Isa. 53. 10. How are we bound to binde our selves to Christ Bounden duty gratefulnesse our own good and benefit require thus much Let us therefore binde our selves by voluntary covenant and vows that so we may be kept from starting from Christ. §. 167. Of Christs Brethren THat whereunto Christ was bound is thus expressed To be made like unto his Brethren This is the third time that this Relative Brethren in reference to Christ is here in this Chapter used and that still in the very same sense See § 106. 113. It setteth out the same persons that were intended under these Titles Sons § 90. Sanctified ones § 103. Children § 128. and Seed of Abraham § 162. All these point at the Elect of God for whose sake in speciall Christ took on him the common nature of man for he was made like unto man for the Elects sake who are given unto him of his Father § 132. Christ principally intended their good by being made like to man and they reaped the benefit thereof yea to them that benefit is restrained See § 133. §. 168. Of Christ being made like to man THe word translated made like doth for the most part
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
the Ark. So as all these types the Ark the pot of Manna and Aarons rod c. are implyed to be together in the most holy place §. 22. Of Manna THe third holy type here mentioned to be in the most holy place is thus set down the golden pot which had Manna Two things are here expressed 1. The type it self 2. The vessel wherein it was preserved This is the more distinctly recorded and the more carefully to be observed because it was not only a type which prefigured a truth to come but also a Sacrament to seal up Gods promise of Christ unto them For Manna was to the Jewes 〈◊〉 the bread of the Lords Supper is to us of it â—…aith the Apostle they did all eat the 〈◊〉 spirituall meaâ—… Manna was to the Jewes spirituall meat and the same spirituall 〈◊〉 which we Christians eat that is Christ himself his body 1 Cor. 10. 3. The history of Manna is distinctly set down in the 16. Chapter of Exodus We will consider it 1. In generall with reference to the main truth 2. In the particular circumstances whereby the resemblance betwixt the type and truth will more cleerly be manifested As other types so this typified Christ. For as the rock whereof the Israelites drank was Christ So was Manna The hidden Manna which hath reference to this Manna sets out Christ Rev. 2. 17. Christ is to the souls of believers as Manna was to the bodies of the Israelites I 〈◊〉 the living bread saith Christ which came down from heaven If any man eat of this bread he shall live for ever and the bread that I will give is my flesh which I will giâ—…e for the life of the world Joh. 6. 51. This teacheth us to hunger after Christ that is earnestly to desire him to eat of his flesh that is to believe on him made man for this end we must frequently and seriously meditate on this heavenly Manna and on the necessity and excellency thereof Our bodies do not more need food then our souls need Christ nor can corpâ—…rall food do such good to our bodies as Christ to our souls The Israeliâ—…es were exceedingly troubled when they wanted bread Exod. 16. 3. By this type let us bring our hearts more to desire Christ so shall we make good use of him §. 23. Of the name the Author the place and kind of food pâ—…efigured under Manna ABout this third type sundry particular circumstances are to be duly obâ—…erved 1. The Title given to it 2. The Author of it 3. The Place whence it came 4. The Kind of food 5. The Manner of giving gathering and using it 6. The Meanes of reaping benefit by it 1. The title is thus expressed It is Manna Exod. 16. 15. The word is an Hebrew word and retained in the Greek Latine English and other languages The Verb whence it commeth signifieth to prepare Ionah 2. 1. It signifieth also to distribute or appoint Dan. 1. 10. This word according to the derivation of it intendeth a portion prepared Wisdome 16. 20. This typified Christ as a portion prepared for us Of Christ it may well be said as was said of that portion which Elkanah gave to Hannah it was a worthy portion 1 Sam. 1. 5. no such portion was ever given to children to men Herein we may well rest and say The Lord is the portion of mine inheritance c. Psal. 16. 5. So as we may count all things but losse for this portion Phil. 3. 8. 2. The Author of this Manna was the Lord. For Moses said unto them This is the bread which the Lord hath given you to eat and withall the Lord said hereupon ye shall know that I am the Lord your God Exod. 16. 12 15. The people of Israel were at that time when Manna was first given in such distresse for want of food as none could help them but the Lord himself That distress so moved his bowels as he gave evidence of his extraordinary power in providing for them Christ himself thus applyeth this point my Father giveth you the true bread Joh. 6. 32. This world is as destitute of spiritual food as the wilderness was of corporal and God was as much moved with our spiritual need as with their corporal Much doth this commend both the type and the truth Things given by great persons especially if they be seasonably given in great need and for singular use are highly esteemed 3. The place from whence Manna came is said to be heaven Exod. 16. 4. Psal. 78. 23 24. It was so ordered to shew that it came from God yea also to give evidence of the excellency thereof in which respect it is also called Angels food Psal. 78. 25. Object Christ saith that Moses gave them not that bread from heaven Joh. 6. 31. Answ. 1. Christ speaketh of the highest heaven but Moses of the lowest heaven where the clouds are For from thence Manna fell 2. Christ especially intendeth the quality of that Manna that is was not as he himself heavenly Yet by the place from whence that Manna fell was typified that Christ the truth thereof was truly and properly from the highest heaven For the bread of God is 〈◊〉 which commeth down from heaven and giveth 〈◊〉 unto the world Joh. 6. 33 51. In this respect it is said of Christ that he is the Lord from heaven 1 Cor. 15. 47. Christ was true God and by assuming our humane nature he came down from heaven This addeth somewhat more to the commendation of this food Things farre 〈◊〉 are highly esteem d. This food is fetchr as far as from heaven yea it is heavenly food and therefore the more highly to be esteemed 4. For the kind of food Manna is thus described a small round thing as small as the hour frost on the ground It was like Coriander seed white and the taste of it was like wafers made with honey Exod. 16. 14 31. In this description four points are observable 1. The quantity of the grain It was small Thus Christ that he might become food for us was made smal that is mean and of no reputation Isa. 43. 2 c. Phil. â—… 7. As Christ became poor to us 2 Cor. 8. 9. So he became smal to make us great 2. The figure of the grain it was round not as wheat but Coriander seed This figure â—…oteth out a kind of fulness and perfection as four square setteth out steadiness and stability Rev. 21. 16. 〈◊〉 typifieth that fulness of grace which is in Christ Col. â—… 19. 3. The colour of it was white This colour in Scripture is used to set out purity 〈◊〉 51. 7. Rev. 7. 14. This typified the purity of Christ Heb. 7. 26. My beloved is white saith the Church 〈◊〉 〈◊〉 On this ground we may more perfectly trust to what he did and endured for us 〈◊〉 we may more boldly in him appear before God though we be black yet
even in this world The negative not may imply a double opposition 1. To the Jewes Tabernacle which was of liveless and senseless materials Such as were had here below in this world 2. To our bodies Christs body was not such a body so built up as ours is and that in sundry respects 1. The extraordinary conception thereof Luk. 1. 34 35. 2. The hypostaticall union of it with the divine nature Matth. 1. 23. 3. The superabundant grace that was in it Ioh. 3. 34. Col. 1. 19. A main point here intended is that Christs body far surpassed the Jewes Tabernacle 1. The Jewes Tabernacle was but a type or shadow This a true Tabernacle Chap. 8. v. 2. 2. That was but a dead way to tread upon but this a living way to bring men to heaven See Chap. 10. v. 20. 3. That was The work of mens hands This of God Chap. 8. 2. 4. That nor any thing in it could make perfect This can Chap. 10. v. 10 14. 5. That in it self did not make acceptable to God but this doth Matth. 3. 17. 6. That was never united to the deity This is Rom. 9. 5. Had the Jewes their Tabernacle in high account which was only a shadow of this which was made of senseless materials which was the work of mens hands which could not make perfect How unworthy are they to live under the Gospel who lightly esteem this farr more excellent Tabernacle the body of Jesus himself §. 56. Of the difference betwixt the typicall and reall meanes of attonement Vers. 12. THe Apostle having declared the truth of the Tabernacle proceedeth to set forth the truth of the service which was performed in the most holy place whereunto the high Priest entred thorow the holy place This he doth negatively and affirmatively that the difference betwixt the type and truth might more evidently appear He beginneth with the negative thus Neither by the blood of goats and calves The high Priest under the law entred with the blood of these two kinds of beasts into the most holy place to sprinkle it upon the mercy-seat to make thereby an attonement Levit. 16. 14 15 16. But this was too mean a means for Christ to work a true attonement thereby For it is not possible that the blood of buls and goats should take away sins Heb. 10. 4. There is in the law mention made of sundry other kinds of sacrifices as of sheep and Lambs and of soules Lev. 1. 10 14. Yea there is mention made of a Ram for a bâ—… offering on that day when the High Priest entered into the most holy place Lâ—… 16. 3. But he carried not the blood of any other sacrifice into the most holy place but only of Goats and Bullocks Of the things typified under these and other kinds of sacrificâ—…s see v. 19. § 102. The Beasts which the Law stiled Bullocks the Apostle here calleth Calves because the Bullock was to be but a young one Lev. 16. 3. To shew what an infinite disparity there was betwixt the blood that was â—…yped by the foresaid blood of Goats and Calves the Apostle thus sets it out by his own blood This relative his own hath reference to Christ v. 11. Now Christ was true God as well as true man God-man in one person Hereupon it is said that God hath purchased the Church with his own blood Act. 20. 28. Well might the Apostle infer this latter kinde of blood with the particle of opposition BUT not by the blood of Beasts BUT by his own blood There cannot be a greater difference betwixt a type and a truth thâ—… in this The true price of â—…ans redemption is as far different from the type as God iâ—… from beasts The truth was actually to do what the type could not and so great a matter was to be done by the truth as could not be done by any inferior means then God himself yea then the blood of God This kind of opposition is a great aggravation of their dotage who reject the truth and trust to the type They prefer Beasts to God §. 57. Of Christs own blood the price of mans redemption THe expression of blood in setting out the truth as well as in the type confirmeth that which was before noted that there is no access to God without expiation and that there is no expiation without blood Hereof see verse 7. § 43. 53. The limitation of the kind of blood in this relative his own further manifesteth that the blood of God is the price of mans sin In this respect it is said that â—…esus sanctified the people with his own blood see chap. 13. v. 12. § 129. And that the Sonne of God purged our sin by himself see chap. 1. v. 3. § 29. In this sense it iâ—… said That â—…ey crucified the Lord of glory 1 Cor. 2. 2. 〈◊〉 Is there any blood in God could God shed blood Answ. No the deity simply and singly considered in it self could not but 1. The person God and man is here joyntly to be considered and that extended to the divine nature which was proper to the humane The divine nature so asseâ—…ed and united to it self the humane in one person as properties of the one are attributed to the other 1 Cor. 2. 8. Iohn 3. 13. 2. The divine nature afforded assistance to and supported the humane nature 3. The divine nature had proper works in the act of mans redemption as to adde dignity merit and efficacie to the sufferings of the humane nature Thus in regard of the inseparable union of Christs two natures and of the sufficient assistance which the divine nature afforded to the humane and of the proper actions of the divine nature the blood whereby man was redeemed may well be â—…led the blood of God No lessâ—… price could work out so great a work For infinite wrath was to be pacified 〈◊〉 justice â—…o be satisfied infinite grace to be procured 1. Beâ—…ld hâ—…re the value and worth of mans redemption Well might the Apostle 〈◊〉 it preâ—…ious blood 1 Pet. 1. 19. Nor Christ nor God himself could pay a 〈◊〉 price Heaven Earth all things in them are not to be compared to this blood 2. Take notice hereby of the vile and cursed nature of sin which must by such a means be exâ—…d Nâ—…â—…ood like to that which causeth death No death like the death of him that is 〈◊〉 God 3. Herein the extent of Christs love is manifested Eph. 5. 25. Though no lesse price could redeem the Church then Christs own blood yet Christ would not spare that The great God shed his blood for sinful man 4. O the more then monstrous in gratitude of such as will spare nothing for Christ their Redeemer not the vanities of this world which can do them no true good not their sins which make them most miserable 5. Let the consideration of this great price of our redemption move us to hold nothing
to be made without hands Col. 2. 11. By setting down this point negatively thus Christ is not entred c. It appears that things made by man are not comparable to the things made by God In which respect they are set in opposition one to the other thus which the Lord pitched and 〈◊〉 man Chap. 8. v. 2. § 6. The other oppositions about this phrase do prove as much As the workmen are so are their works but man is not comparable to God nor his works This discovers the folly of many who though they have reasonable and understanding souls whereby they may know the difference betwixt things made with hands and without hands yet preferr the former before the latter and that both in matters of Religion and in other things also How superstitiously did the Jews doâ—…e upon the outward Temple Ier. 7. 4. and on the Ark 1 Sam. 4. 3. and yet regarded not true piety and purity of heartâ—… No nor their own souls which were the Temples of the Holy Ghost Thus many that carry the names of Christians are more addicted to goe and visit the ruines of that Temple at Ierusalem which was made with hands then to associate themselves with the true Church of God or to fit themselves for the heavenly place made without hands How are most men even in Gods Worship more taken with externall matters which are inventions of men and things made by men then with Spirit and truth notwithstanding the Father seeketh such to worship him Iohn 4. â—…3 This also may not unfitly be applyed to other things for what care doe Men and Women take to adorne their bodies their houses and other things and in the mean while neglect their souls O pray that you may approve things that are excellent Phil. 1. 10. duely distinguishing the things that differ and chuse that good part which shall not be taken away Luke 10 42. §. 122 Of the Legall holy places types of Heavenly places THe forementioned holy places under the Law are thus further described which are the figures of the true The Greek word here translated figures is not the same that was used v. 9. § â—…9 That signified a Parable or resemblance This properly signifieth a repereussion or smiting againe being compounded of a verbe that signifieth to smile and a preposition that signifieth against It is twice used in the New Testament here and 1 Pet. 3. 21. There it signifieth one type answerable to another Thus baptisme is said to be a like figure to the Arke both of them figuring and setting sorth one and the same thing in substance Here it is indefinitly taken for the simple noun and is translated patterne Chap. 8. v. 5. That it is here thus taken is evident by the word that is joyned withiâ—… translated true This hath reference to the holy places before mentioned they were types and figures of the true holy places namely Heaven as is afterward shewed This description of the holy places under the law intendeth the same things thâ—… these words Patternes of things in the Heavens did in the former verse The former word figures is a kind of extenuation the latter true is an amplification The holy places under the Law were but shaddows and in that respect but mean things but they were shaddowes of the true holy places which is Heaven it self and in that respect they were great and excellent things and of singular use Of these two points See v. 23. § 115 117. §. 123. Of Christs executing his Priesthood in Heaven THe Apostle having shewed into what places Christ entered not namely into those whereinto the High Priest under the Law entered he proceedeth to declare into what place he entered in these words But into Heaven it self The conjunction of opposition but implyeth this latter to be a far more excellent place then the former as the very name it self Heaven giveth proofe To make up the sentencefull the Nominative case and principal verbe is to be repeated out of the former part of the verse thus Christ is entered into Heaven iâ—… self This is spoken of Christ as our Priest and it taketh it for granted that Christ 〈◊〉 the true Priest of the New Testament See Chap. 2. v. 17. § 17â—… The verbe translated entered is compounded with a preposition that signifieth In and the same preposition is set before the noune as if we translated it is entered into Heaven which sheweth that Christ attained to that which he aimed at and obtained a possession thereof even Heaven it self Heaven is here properly taken for that place of blisse where God most manifesteth his glory and where Christ abideth our Priest for ever He addeth this discriminating particle it self because the word Heaven is diversly used and sometimes for the kingdome of God here on earth yea it distinguisheth Heaven here meant from the type hereof This phrase Priest presupposeth that Christ was out of Heaven this is true of his human nature wherein he lived above 33 years on earth yea by reason of the union of the divine nature with the humane he is said to descend from Heaven Eph. 4. 9. Iohn 3. 13. He was for a time on earth that he might performe all works of service and suffering He entered into Heaven that he might continue to do all things that require Merit Power and Glory So as Heaven is the place where Christ continueth to execute his Priesthood See hereof more Chap. 4. v. 14. § 84. §. 124. Of Christs appearing in the presence of God for us THe end of Christs entering into Heaven is thus set down Now to appeare in the presence of God for us The verbe translated to appeare signifieth conspicuously to manifest It is sometimes taken in the worst part as to appeare against one as adversaries in law do and to informe against him Acts 24. 1. 25. 2. Sometimes it is taken in the better part to appeare for one as a Favourite before a Prince or as an Advocate or an Attorny before a Judge In this latter sense may it fitly be applyed to Christ who is Gods favourite Mat. 3. 17. And alwaies at Gods right hand ready on all occasions to present our Petitions to God and obtaine a gracious Answer and if he observe him incensed then to pacifie him Christ is also our Advocate and Attorny to plead our cause to answer our Adversaries and to procure judgement to passe on our side Iu these respects he is said to make intercession for us Hereof see more Chap. 7. v. 25. § 106. Christ is thus said to appeare in the presence of God to shew a difference betwixt him and the Priests under the Law They appeared before the Ark and the mercy seat thereon which was but a type of Gods presence Lev. 16. 2. But Christ in the most glorious presence of God as it were before his very face The word translated presence is derived from a
manner of offering Indeed in some places God rejecteth sacrifices by reason of an evill manner of offering them as Isa. 1. 11 c. But no circumstance in this Psalme intimateth any such thing 2. If it were granted that the Psalmist speaketh of the manner of offering it would not follow that thereupon he should not intend an abrogation of the sacrifices themselves for both may stand together God may reject them in regard of the impoâ—…y of them in themselves and also in regard of peoples evill manner of offering 〈◊〉 Thus we see that the Apostle hath fitly quoted this testimony according to the 〈◊〉 and meaning of the Prophet §. 13. Of Christs doing that for man which could not else have been done THe Apostle inferreth the testimony here set down as a consequence following upon the impotency of the legall sacrifices as appeareth by this particle of inâ—…ce wherefore as if he had said Because the blood of bulls and goats could 〈◊〉 â—…ke away sin therefore Christ offered himself to do it so as Christ did that 〈◊〉 〈◊〉 which without him could not have been done He saw that there was no 〈◊〉 and wondred that there was no intercessor therefore his arm brought salvation c. 〈◊〉 59. 16. and 63. 5. 1. His love and pitty moved him to offer his aid 2. His divine power made him able to effect what he offered This is a strong motive to induce us wholy and only to trust on Christ and to 〈◊〉 upon him §. 14. Of Christs comming into the world THe time of Christs offering himself to do what he did is thus expressed When he â—…eth into the world or word for word comming into the world This phrase setteth out the incarnation of Christ. A like phrase was used to set â—…t the same thing Chap. 1. v. 6. § 66. But there it is attributed to the Father 〈◊〉 when he bringeth in the first hegotten into the world There are two distinct Greek words translated world in the one and the other place Of the notation of the Greek word translated world in this place See Chap. 4. v. 3. â—… 29 The very words of this Text are applied to mens ordinary conception and birth Iâ—…b 1. 9. when a man is first born he is said to come into the world because he was not in the world before This sheweth that Christ came into the world as other men do He took flesh Joh. 1. 14. He came out of the woâ—…b Luk. 1. 31. and 2. 7. and passed thorow his infancy childhood and man-age here on earth All this he did that he might be a fit surety and Saviour of man and do and 〈◊〉 such things as were requisite for mans full redemption The foresaid phrase of comming into the world may have further reference to the 〈◊〉 of Christs humane nature with the divine In regard of his divine nature and manifestation of the glory thereof he may be said to be in heaven but by assuming humane nature he came into the world Thus it is said that he came down from heaven Joh. 3. 13. and he descended into the lower parts of the earth Eph. 4. 9. Yea himself thus saith of himself I came forth from the Father and am come into the world again I leave the world and go to the Father He came into the world by his incarnation he left the world by his ascension into heaven This comming of the Son of God into the world giveth instance of the low degree of his humiliation an evidence of his transcendent love of man should not this bind us to him and stir us up to love him to obey him to put our trust on him and to undergo any condition he shall call us unto §. 15. Of Christs willingnesse to offer himself THis word He saith is by the Apostle attributed to Christ and it implieth a readinesse or forwardnesse in him to do what he did This is further manifested by this phrase attributed to him v. 7. Loe I come especially as it is expressed Psal. 40. 8. I delight to do thy will O my God That metaphor which Christ himself useth Ioh 4. 34. doth more fully expresse his mind in this case my meat is to do the will of him that sent me and to finish his work If we observe the whole course of his life we shall find it to be wholly composed unto his Fathers will When he was but a child he could say Wist you not that I must be about my Fathers businesse Luk. 2. 49. 1. The respect which he bare to his Heavenly Father put him on hereunto For Gods will was his rule I seek not mine own will saith he but the will of the Father which hath sent me Joh. 5. 30. and 6. 38. Yea that was a law unto him and he put a 〈◊〉 upon it thus I must work the workes of him that sent me Joh. 9. 4. For he set himself to honour his Father 2. That respect also which he bears to children of men made him forward to do and indure what he did because it was for their redemption out of all misery and to bring them to eternall happinesse 1. This is a great incouragement to make us fly to Christ and to rest upon him and upon his sacrifice He being so ready and forward to do and endure what he did for us can we doubt of his accepting us comming unto him or may we question his Fathers accepting of what he did 2. This instructeth us in the kind of Christs sacrifice It was a free will offering a willing a cheerfull gift In this respect it is the more acceptable to God the more available for us and worthy of more praise to him 3. We ought here to look unto Christ and be followers of him For he is set before us as an object of faith and as a rule for practice Let therefore the same mind be in us which was in Christ Iesus Phil. 2. 5. They who are guided by Christs Spirit will be so minded as David his Princes and people were exceeding forward in offering to the Lords house and did what they did most willingly 1 Chro. 29. 6 c And the Macedonians to their power and beyond their power were willing of themselves to contribute to the necessity of the Saints at Ierusalem 2 Cor. 8. 3. And Saint Paul thus professeth his readinesse even to die for Christ I am ready not to be bound only but also to die at Hierusalem for the name of the Lord Iesus Act. 21. 13. This forwardnesse as it manifesteth good will so it makes that which is done more acceptable unto God and ministers much ground of confidence as appeareth by this phrase Accept I beseech thee the free will offerings of my mouth O Lord Psal. 119. 108. See more hereof Chap. 9. v. 14. § 79. §. 16. Of Gods rejecting legall Sacrifices THe Apostle further proveth the impotency and insufficiency of legall Sacrifices by Gods rejecting them
death This is the sure and only way of life Therefore Christ saith of himself I am the way and the life namely that way that bringeth to life and not only so but he also inâ—…erteth this word the truth whereby he implyeth that indeed and in truth he iâ—… so and that there is none so but he Ioh. 14. 6. This then giveth proof that by the way which Christ hath consecrated life is obtained It is a living way In it and by it we have a spiritual life here and shall attain to eternal life hereafter as here it is called the living way so also the path of lilfe Psal. 16. 11. And the way of life Prov. 10. 17. And the way of salvation Act. 16. 17. As Christ raised himself so will he also all that trust in him As the Father hath life in himself so hath he given to the Son to have life in himself He hath life in himself originally and also communicatively for he quickneth whom he will Joh. 5. 21 26. This is a further incitation to enter into this way to hold close thereto and to continue therein because life is the end thereof If the kind oâ—… life either spiritual here in this world or external in the world to come be duly weighed we shal find it a great point of wisdome both to enter into and also to continue therein It dosh not only shew life but it qâ—…ickens us and puts life into us so as therein we attain to eternal life From that which hath been noted about this way that there is a distinct way that it is a way consecrated that it is a new and living way we may well infer that there is no other way to be saved in It is a pestilent opinion to conceit that a man may be saved in any religion This of old was censured as an heresie It was in particular one of the heresies of that ancient hereâ—…ick Apelles The fore-named duties of enquiring after the way walking in the way keeping strait on therein without turning one way or other from it and well preparing our selves to go on therein against all enemies are all in vain if every way be a living way and if in any other way we may attain unto life Confessors and Martyrs were all fooles in leaving their Countrey losing their goods and giving their lives for religion sake if it were true that a man might be saved in any religion Were that true what need would there be of Gods word that holds us close to one way This way is the only living way away therefore withall other wayes §. 58. Of the vaile what it seâ—…s forth THe meanes whereby in this way we may come to the most holy place which is heaven is here stiled the vaile thorow the vaile In this metaphor the Apostle alludeth to the divisions of the Tabernacle which were by vailes By a vaile the most holy place was divided from the holy place and to that vaile the Apostle hath here especial reference Of that vaile see Chap. 6. v. 19. § 155. and Chap. 9. v. 3. § 16. That vaile is distinctly described Exod. 26. 31 32 33. If the matter whereof it was made the curious work-manship thereof the pillars and hooks whereon it hung be duly weighed we shall find it to be a precious and fair ornament Well consideâ—… the other parts of the Tabernacle yea and of the Temple and the types that were in them and they will appear to be very glorious never was there any externall thing like them This was not in regard of any delight that God simply took in the externall things Hath God eyes of flesh or seeth he as man seeth Job 10. 4 Man looketh on the outward appearance 1 Sam. 16. 7. So doth not God God ordained them in general because man hath an high esteem of such things and delighteth in them More particularly God appointed such precious and glorious types as were under the law 1. To try if men would willingly part with their precious things for his service as The people in the wildernesse did upon making the tabernacle Exod. 36. 5. And in Davids time towards the Temple and the things appertaining thereunto 1 Chro. 29. 67 c. 2. That therby the excellency of the truth might be more lively typified The world affords not any thing that could to the life and to the full set out the truths of the types therefore choyce was made of the choycest things that the world had as Silkes Silver Gold Pearles and precious Stones Herein appeares the wisdome of God who deales with people according to their â—…tate and condition When the Church was in the Child-hood thereof and when it needed externall types the Lord made choyce of the fittest and fairest Thus deal men with their children But after the truth was exhibited because such external thingâ—… would obscure it he clean removed them and setteth out those truths in a mor spirituall mannere That the Apostles mind in this metaphor of the vaile might be the better discerned he explaines himself in this phrase that is to say whereby he sheweth that types are to be explained So are other metaphors parables and obscure words or sentences Hereof see more Chap. 7. v. 2. § 19. More particularly by this phrase is declared that legal types had their Evangelical truthâ—… Hereof see more Chap. 8. v. 5. § 13. The particular truth typified by the foresaid vaile is here said to be the flesh of Christ. Flesh is here Synecdoâ—…hically put for the whole body of Christ yea for the whole humane nature of Christ. For Christ by assuming his humane nature to the unity of his divine nature became a fit mediatour betwixt God and man Otherwise men could have no accesse to God or entrance into heaven How fitly the type of a vaile setteth forth the flesh of Christ hath been shewed Chap. 9. v. 3. § 16 17. By the foresaid type of a vaile we may learn how to reap benefit by Christs incarnation namely 1. By beholding the glory of God and of his attributes even of his wisdome power truth justice and mercy in Christ incarnate 2. By resting on Christ made man for entring into heaven and there enjoying everlasting communion with Christ himself and with his and our Father §. 59. Of the guide to bring us to God Heb. 10. 21. And having an high Priest over the house of God A Third gâ—…ound to help us in approaching unto God is here laid down which is a guide to bring us unto him The copulative particle and sheweth that this is a linck of the former chain and tendeth to the same purpose that the former verses did The nâ—…xt word having is not in the Greek but fitly supplyed to make the sentence perfect It is as the principall verb and fetched from the beginning of the 1â—… verse Though the Greek expresseth it not yet they understand
say unto you I say unto all may be applied to the Epistles of the Apostles For in them they intended the good of all Christians The particular inscription of their Epistles to particular Churches or persons was as the ordinary dedication of books to particular persons which are intended to the good of all St Luke dedicated his histories of the Gospel of Christ and Acts of the Apostles to one man and by name to Theophilus yet he intended them to the good of all St Paul in that Epistle which he directed only to Titus by name concludes with this generall benediction Grace be with you all Tit. 3. 15. The Epistle to Philemon was written upon a speciall occasion yet so carried as sundry generall instructions meet for all Christians to know are couched therein All Christians therefore are to read and hear the Epistles of the Apostles as heedfully as they were bound to do unto whom in speciall they were directed As for this Epistle to the Hebrews it may seem in sundry passages thereof to be written by a propheticall spirit to meet with sundry heresies that were in future times to be broached rather then such as at that time were discovered such as these A true reall propitiatory sacrifice to be daily offered up yea such a sacrifice to be unbloody Sonnes of men to be sacrificing Priests properly so called Many Intercessors and Meaiators to be under the Gospel and sundry other which have been published by Papists long since this Epistle was written So as this Epistle in sundry respects may be as usefull to us who live in the time of Popery and are much infested with popish heresies as to the Hebrews if not more Hitherto of the Title §. 9. Of the Occasion of this Epistle THe occasion of this Epistle was two-fold 1. The immortall and insatiable malice of the unbeleeving Jews against all that professed the Name of Christ. 2. Their inbred superstition about the Mosaicall rites So implacable was their hatred of all that maintained the Christian faith as in that cause they spared not their own countrymen 1 Thes. 2. 14. St Paul while he was of the Jewish religion was highly esteemed of Priests Rulers and other Jews but when he became a Christian none was more fiercely and violently persecuted then he So dealt they with all that were of that faith and where they had not sufficient power of themselves they stirred up the unbeleeving Gentiles against all that professed the Christian faith especially if they were Jews Acts 142 19. Hence it came to pass that these Hebrews to whom in particular this Epistle was directed suffered much for their profession sake Chap. 10. 32 c. wherefore to encourage them unto all perseverance in the faith and to keep them from apostasie and falling away from the truth received the Apostle wrote this Epistle which is filled with many forcible encouragements and with terrible denunciations of sore vengeance against Apostasie St Pauls words were of old said to be thunders which is most true in this Epistle where he writes against apostasie Chap. 6. v. 4 6 8. and Chap. 10. v. 26 27 27 28 c. and Chap. 12. 25 29. This was one occasion of this Epistle to uphold them in the Christian faith 2. The Jews that lived after the truth of the Mosaicall Types was exhibited were notwithstanding so superstitiously and pertinaciously addicted to those legall rites as they would not endure to hear of the abrogation of them but in maintenance of them rejected the Gospel Yea of those that beleeved in Christ many thousands were too zealous of the Law Acts 15. 5 and 21. 20. Wherefore to root out that conceit the Apostle writes this Epistle whereby he proves that by bringing in the new Testament of the Gospel the old Covenant of the Law was abrogated and that the Law could not make perfect Chap. 8 and 9 and 10. And this was the other occasion of this Epistle §. 10. Of the Scope and Method of this Epistle THat main Point which is aimed at thoroughout the whole sacred Scripture especially in the new Testament is the principall scope of this Epistle and the main mark whereat the Apostle aimeth therein namely this that Iesus Christ is the alsufficient and only Saviour of man This was the Summe of the first Promise made to man after his fall Gen. 3. 15. This was the truth of all sorts of Types whether they were choice persons sacrifices sacraments sacred places sacred instruments sacred actions or any other sacred things This was the substance of the Prophecies that were given by divine inspiration This was intended by the great deliverances which from time to time God gave to his Church and people This was the end of writing the History of Christ by the Evangelists This is the summe of the Sermons of the Apostles recorded in the Acts and the ground of all their sufferings This is also the summe of their severall Epistles That this may the more distinctly clearly and fully be demonstrated the Apostle doth to the life set out Christs two Natures divine and humane in one Person his three Offices Princely Propheticall and Priestly together with the excellency and sufficiency of them To this do tend all the divine Instructions Refutations Exhortations Consolations Denunciations The severall points of this Epistle may all be comprised under two heads 1. Grounds of Faith 2. Rules for Life The grounds of faith are laid down from the beginning of the Epistle to the 22th verse of the 10th Chapter Yet sometimes he falleth into pertinent digressions by way of Exhortation Consolation and Reprehension to make them thereby to give the more diligent heed to those grounds of faith The Rules for Life are set out in the latter part of the 10th Chapter beginning at the 22th verse and in the three last Chapters The Grounds of faith are all about Christ. These are 1. Summarily propounded in the three first verses 3. Largely amplified in the other parts of this Epistle In the first generall Proposition these grounds of faith are noted 1. Christs divine nature This is manifested in this Title Sonne and in this divine work making the world v. 2. 2. Christs humane nature This is intimated under this phrase purged our sinnes which presupposeth bloud for bloud only purgeth sinne chap. 9. 22. and bloud demonstrateth Christs humane nature 3. The distinction of Christs Person from the Person of the Father This also is cleared by the Title Sonne in this particle By twice used in the second verse and by those phrases Brightness of his glory Image of his person 4. The Union of Christs two Natures in one Person This phrase By himself purged our sinnes declares the sufferings of his humane nature and means it of his divine nature in one and the same person 5. His Princely or Regal Office This is set out in these three phrases Heir of all things Upholding all things by the might of his
But after Kings were once anointed and set over the people Prophets were plentifull There was never a King under whose reign there were not some Prophets and so continued till the captivity Yea in and after the captivity till the second Temple was new built God afforded extraordinary Prophets to his Church Ezra 5. 1. Concerning the Prophets here meant all they whom God imployed ordinarily or extraordinarily to declare his minde to his people are to be understood in this place Of the evidences of the Prophets faith See Chap. 11. v. 32. § 225. §. 13. Of the last dayes IT was a great benefit that the Fathers received from Gods speaking to them by his Prophets But behold a greater reserved to their children even to all sorts of Christians whether Jews or Gentiles comprised under this particle Us for he meaneth all believers of the Christian faith that have lived or shall live in these last dayes that is from the beginning of Christs executing his Ministeriall function to the end of the world These have now continued above 1600 years and how much longer they may continue God knoweth It hath pleased God that these last dayes should be many that the world might the longer enjoy the bright light of the Gospel and that all that are ordained to life might in their due time be called Quest. Why are they called the last dayes as here the last time 1 Joh. 2. 18. the ends of the world 1 Cor. 10. 11. and why in the beginning of this time was the coming of the Lord said to draw nigh James 5. 8. and the end of all things to be at hand 1 Pet. 4. 7. Answ. 1. By the exhibition of Christ the Prophesies and Promises that in former times were made of Christ were accomplished therefore as the dayes wherein these Promises and Prophesies were first made known were counted the first dayes so these wherein they were accomplished the last 2. The new Covenant of Grace is in these last dayes fully revealed by the Gospel and ratified by the death of Christ so as no clearer revelation nor former ratification can be expected and in this respect also they are fitly stiled the last dayes 3. No alteration of the state and order of Gods Church is to be expected after Christ exhibited but a finall end of all by Christs second coming unto judgement therefore these dayes may be accounted the ends of the world and the end of all things to be at hand 4. As God at first made all things in six dayes and rested the seaventh so he continueth to govern the world in six distinct times which may be accounted as six dayes of the great week of the world and eternity following an everlasting Sabbath The first of these dayes was from Adam to Noah In it the Covenant of Grace was first made to man The second was from Noah to Abraham In it that Covenant was renewed The third was from Abraham to David In it that Covenant was appropriated to Abraham and his seed The fourth was from David to the captivity of Israel In it that Covenant was established in a royal line The fift was from their Captivity to Christs coming in the flesh In it as the brightness of that Covenant was eclipsed by the Captivity so it was revived by Israels return out of the Captivity and reedifying the Temple The sixt was and still is and shall be from Christs first coming in the flesh to his second coming in glory even to the end of the world In it that Covenant most clearly and fully laid open was most firmly and inviolably ratified Now when the sixt day which is the last day is come then the end of the week may well be said to be at hand and the coming of the Lord following thereupon to draw nigh §. 14. Of Gods speaking by his Sonne IN these last dâ—…yes that is all the dayes of the Gospel it is said He hath spoken No limitation is here added as before in these phrases at divers times and in sundry manners So as Gods speaking is here to be taken simply for a full revelation of his whole will not one part by one messenger and another by another These words at divers times and in sundry manners are extenuating words God did once fully cleerly without such types visions and other obscure means which were used in the time of the Law declare his whole counsel so far as is requisite to be known by man in this world Quest. Hath not God also spoken in these last dayes by men as Apostles and others Answ. 1. Till these last dayes God spake not all by his Sonne incarnate 2. This Sonne of God first made known to his Apostles all things that he had heard of his Father Ioh. 15. 15. Acts 1. 7. 3. This Sonne sent his Spirit to instruct them and that Spirit brought to their minde all things that Christ had said to them before Ioh. 14. 26. 4. Whereas St Paul had heard nothing of Christ on earth he was rapt into Heaven and there was by Christ himself instructed in the counsel of God Gal. 1. 1 12. Acts 26. 16. 2 Cor. 12. 2. Hence is it that St Paul and others prefix this title before their Epistles An Apostle of Iesus Christ. 5. Other Ministers declare what the Apostles have revealed to them from Christ 2 Tim. 2. 2. Heb. 2. 3. so as now God hath made known all by his Sonne This is a very great commendation of the Gospel For never was there such a Minister as the Sonne of God never shall there be nor can be the like The description of the Sonne of God here following proveth as much The Use hereof is distinctly set down by this Apostle Chap. 2. v. 1 2 3. See in particular Chap. 2. § 22 112. Quest. Why doth he not say The Sonne spake But God spake by the Sonne Answ. 1. To add the more authority for their sake who were not well instructed in the Deity of the Sonne 2. Because he speaks of his Sonne incarnate This he did to us who have do and shall live in the last dayes who are the children and successors of the Fathers being now in our time as they were in their times of the true Church So as the best things are reserved for us Christians who are in that respect greater then they The Gospel is further commended to us by the immediate Author thereof the Sonne even the Sonne of God who became alio a Sonne of man by assuming our nature and so shewed himself to be the true Immanuel God with us So is this Name expounded Matth. 1 23. §. 15. Of Christs Sonship THe particle of relation HIS inserted in our English is not expressed in the Greek yet necessarily understood and therefore well supplied for it hath relation to God before mentioned Indeed a simple expression of the phrase thus by the Sonne wants not emphasis for so it implietn a Sonne in
1. By purging away this kinde of filth Christs sacrifice is distinguished from all the legal sacrifices and purifications none of them could purge away sinne Sinne makes too deep a stain even into the very soul of man to be purged away by any external and earthly thing That which the Apostle saith Heb. 10. 4. of the blood of Bulls and Goats which were the greatest and most efficacious sacrifices of the Law may be said of all external means of purifying It is not possible that they should take away sinnes Therefore they are said to sanctifie to the purifying of the flesh Heb. 9. 13. not to the purifying of the soul. Quest. Was not legal uncleanness a sinfull pollution Answ. Not simply as it was legal that is as by the Cerimonial Law it was judged uncleanness For 1. There were sundry personal diseases which by that Law made those that were infected therewith unclean as Leprosie Lev. 13. 3. Running of the Reins Lev. 22. 4. Issue from the flesh Lev. 15. 2. and other the like 2. There were also natural infirmities which were counted uncleanness yet not sins in themselves as womens ordinary flowers Lev. 15. 33. their lying in ehildbed Lev. 12. 2. 3. Casual matters that fell out unawares and could not be avoided caused uncleanness Lev. 5. 2. Numb 19. 14. 4. So also did sundry bounden duties for the Priest who slew and burnt the red Cow and he who gathered up her ashes were unclean yea and he who touched a dead corps which some were bound to do for a decent burial thereof Numb 19. 7 10 11. Quest. 2. Was it not a sinne to remain in such uncleanness and not to be cleansed from it Answ. It was and thereupon he that purified not himself was to be cut off Numb 19. 13 26. But this sinne was not simply in the legal uncleanness but in the contempt of that order which God had prescribed Lev. 22. 9. or at least in neglect of Gods Ordinance The like may be said of an unclean persons touching any holy thing Lev. 22. 3. It was sinne if he came to knowledge of it Lev. 5. 3. because therein he wittingly transgressed Gods Ordinance Quest. 3. Were not sinnes also taken away by the oblation of legal sacrifices Answ. True it is that by the offering up of those sacrifices people were assured of the pardon of sinne but not as they were external things but as they were types of the allsufficient sacrifice of Christ It was then peoples faith in the mysticall substance of those sacrifices which was Christ whereby they came to assurance of the pardon of sinne It therefore remains a true conclusion that sinne is purged away by Christs sacrifice alone so as herein the sacrifice of Christ surpasseth all other sacrifices Whereas the Apostle further addeth this relative particle OUR our sinnes he maketh a difference therein also betwixt the Priests under the Law with their sacrifices and Christ with his For they offered for their own sinnes Lev. 16. 6. as well as for others But Christ had no sinne of his own to offer for His sacrifice was to purge away Our sinnes our sinnes only not his own Thus is this phrase to be taken exclusively in relation to Christ himself but in relation to others inclusively None no not the best excepted For the Apostle using the plural number indefinitely includes all of all sorts and using the first Person puts in also himself though an Apostle and so one of the most eminent Christians §. 29. Of Christs purging our sinnes by HIMSELF A Third difference betwixt Christ and the legal Priest is in the sacrifice by which the one and the other purged people The Priests sacrifice was of unreasonable beasts Christ of HIMSELF He by himself purged our sinnes The first particle of this verse who having reference to that excellent Person who is described in the words before it and after it noteth out the Priest This clause by himself sheweth the sacrifice or means of purging The Sonne of God the Creator of all things the Sustainer and Governour of all is the Priest and this Priest offered himself and so by himself purged our sinnes True it is that the humane nature of Christ only was offered up whereupon it is said that he was put to death in the flesh 1 Pet. 3. 18. and suffered for us in the flesh 1 Pet. 4. 1. yet by reason of the hypostaticall union of his two natures in one Person he is said to give himself Ephes. 5. 2. and to offer up himself Heb. 7. 27. And thereupon it is said that he put away sinne by the sacrifice of himself Heb. 9. 26. And as here purged our sinnes by himself For as much as it was impossible that the Word should die being the immortal Sonne of the Father he assumed a body that he might die for all and yet remain the incorruptible Word Great is the emphasis of that phrase It sheweth that this work of purging our sinnes was above humane strain though an humane act or rather passion were requisite thereto as to suffer to shed blood to die yet a divine value and vertue must needs accompany the same to purge sinne It must be done even by him himself who is God-man He himself must be offered up In which respect it is said that God hath purchased the Church with his own blood Acts 20. 28. This title Himself having reference to that Person who is both God and man includes both the natures This Person himself offered up himself to purge our sinnes by himself This is a great mystery the like was never heard of The Priest that offereth the sacrifice that is offered one and the same The same mystery is implied under this phrase Christ sanctified the people with his own blood Heb. 13. 12. But this of sanctifying or purging with or by himself hath the greater emphasis More cannot be said to set out the invaluable price of our redemption the indelible stain of sinne and available means of purging it See Chap. 9. v. 12. § 57. §. 30. Of Christs glory after his suffering A Fourth difference betwixt Christ and the Levitical Priesthood is in these words He sate down on the right hand of the majesty on high Hereby is implied a continuance of Christs Priesthood after his death This is denied of the Priesthood under the Law Chap. 7. 23. But Christ having by his death offered up a sufficient sacrifice for all our sins and by his burial sanctified the grave and that estate wherein the bodies of beleevers after death are detained till the day of consummating all things rose from the dead and ascended into Heaven there to continue an high-Priest for ever This then notes out another part of Christs Priesthood The former was of subjection and suffering this of dignity and raigning By that was the work wrought and price laid down by this is the efficacie and virtue thereof applied and the benefit
creatures are stiled Gods Sonnes but in the former respect none but the second Person in sacred Trinity who assumed our nature and so became God-man in one person In this proper and peculiar respect Angels are denied to be Sonnes of God and Christ alone affirmed to be the Sonne of God as is evident by the words following Thou art my Sonne c. This is most properly applied to Christ to whom God the Father in a most proper and peculiar respect so said That Apostrophe of the Father to his Sonne and emphaticall expression of the relative THOU sheweth that an especial Sonne is meant such a Sonne as none is or can be but he alone that is there meant Of the difference betwixt Christ and other sonnes of God See § 15. §. 48. Of the scope of the second Psalm THis testimony Thou art my Sonne this day have I begotten thee is taken out of Psal. 2. 7. That Psalm is wholly Prophetical There is never a clause therein but may most fitly be applied to Christ. The Iews who make it altogether historical and apply it only to David and his Kingdom shoot clean beside the mark and mistake the sense of the Psalm and scope of the enditer thereof Nor this text here alledged nor the extent of the dominion promised to the uttermost parts of the earth nor the power promised of dashing all to pieces nor the exhortation to all Kings to fear him nor the title Iehovah V. 11. nor the vengeance nor the blessedness mentioned in the last verse can historically and properly be applied to David It is much more to the purpose of the holy Ghost that if any thing be there spoken of David it be taken to be spoken of him as of a type of Christ and so not by way of allegory or allusion but truly and principally prophesied of Christ. For this we have good proof even from those that were immediatly and infallibly assisted by the same Spirit that inspired the penman of the Psalm and knew his just and true meaning For the two first verses are by a joynt consent of all the Apostles applied to Christ Acts 4. 25 26. The 7th verse is also applied to him as here so Acts 13. 33. The 8th verse is applied to him by an Angel sent from Heaven who saith Luk. 1. 33. that of Christs Kingdom there shall be no end no limit or bound but extended to the uttermost parts of the earth He shall reign over the Gentiles Rom. 15. 12. Yea the 8th and 9th verses are by Christ himself applied to himself Rev. 2. 26 27. where he promiseth to him that keepeth his works unto the end power over the nations and he shall rule them with a rod of iron as the vessels of a Potter shall they be broken to shivers The ground of this promise is thus expressed by Christ himself even as I received of my Father To this Sonne of God therefore did God the Father say I will give thee the heathen c. Psal. 2. 8 9. The 11th verse of serving the Lord in fear and trembling is applied to Christ Phil. 2. 12. yea and the beginning of the 12th verse Phil. 2. 10 11. For to kiss the Sonne and to bow the knee to him and to confess him are equivalent phrases which in effect import one and the same thing The middle of the 12th verse concerning their perishing with whom the Sonne is angry is applied to Kings and great men Rev. 6. 15 16. The last clause of trusting in him and of blessedness thence arising is oft applied to Christ as Ioh. 14. 1. and 6. 47. Matth. 11. 6. Rev. 19. 9. By all these particular applications it is most evident that the second Psalm is a proper prophecy of Christ. Hence it followeth that the proof here alledged truly and properly concerneth Christ and is very pertinent to the purpose as will further appear by opening the meaning of these words This day have I begotten thee §. 49. Of Gods begetting his Sonne THis testimony Thou art my Sonne this day have I begotten thee is alledged to prove that Christ excelleth the most excellent creatures and it sheweth that some high transcendent matter which can no way be applied to any meer creature is spoken of Christ and that is to be a Sonne eternally begotten of God the Father To beget in usual signification is out of ones own essence to produce another like being Thus Adam is said to beget a sonne in his own likeness Gen. 5. 3. In allusion hereunto these words beget begotten are applied to the first and second Persons of the sacred Trinity in a mutual relation of one to the other and that for teaching sake to make us by resemblances such as we are well acquainted withall somewhat according to our capacity to understand of that mystery which is in it self unutterable unconceivable and incomprehensible No resemblances can to the life and full set out the profound mysteries of the Trinity of Persons in the Unity of Nature of the first Persons begetting of the second being begotten of the thirds proceeding Comparisons and resemblances are but dark shadowes of those bright lights We may not expect that earthly and humane things should in every respect answer heavenly and divine mysteries They are only to help our dull and weak understanding It is a great matter indeed to conceive a begetting which is not in time but eternal as is God the Fathers begetting God the Sonne which implieth the Fathers eternal communicating his whole essence to the Sonne As this Text and Psal. 2. 7. so all the texts of Scripture which stile Christ the begotten Sonne of God prove the Point in general §. 50. Of the special kinde of Gods begetting IN the divine generation these distinct Points following are observable 1. God is a Father even the first Person in Trinity begetteth In this respect the Sonne of God is called the begotten of the Father Joh. 1. 14. 2. God the Father begat the Sonne of his very substance very God of very God The title God properly taken and frequently applied to this Sonne gives proof hereto as Ioh. 1. 1. Rom. 9. 5. and especially the title Iehovah which is given to none but to the true God Gen. 19. 24. Iosh. 5. 14. 3. God the Father communicateth his whole essence to the Sonne He begat another self of himself even that which he himself is In which respect this sonne of God saith I and my Father are one The Father is in me and I in him Joh. 10. 30 38. 4. God the Fathers begetting his Sonne is truly and properly eternal It was before all time it continueth throughout all times it shall never have any date or end In relation hereunto saith this Sonne of God I was set up from everlasting from the beginning or ever the earth was when there were no depths I was brought forth before the hills was I brought forth
c. Prov. 8. 23 24 25. In this sense he was called the first-born Col. 1. 15. First-born because he was begotten before all things and only-begotten because he alone was properly begotten of God Some of the ancient Fathers and later Divines do in this sense take this word hodiè to day For it signifieth the present time and in divine things there is a continuall presence or presentness as I may so speak neither is there any thing past as if it ceased to be or to come as if it were not yet or as if there had been a time when it was not The Greek word whereby eternity is set out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. l. 1. ds Coelo signifieth a continual being of things 5. God the Fathers begetting his Sonne manifesteth an equality of Father and Sonne For if the nature of both be enquired after it will hereby be found to be God and not one greater then another This also did the Sonne receive of the Father He did not beget him equal and then add to him when he was begotten equality but in begetting him he made him equal For being in the form of God to be equal with God was no robbery Phil. 2. 6. but nature because he obtained it by being begotten he did not usurp it by a proud advancing of himself Where equality is there is the same nature and one substance §. 51. Of the Fathers and Sons one and the same essence THe Fathers begetting of the Son giveth evidence to the two great mysteries of our Christian Faith which were implied under these two Metaphors Brightness of his glory and expresse image of his Person The two Mysteries are these 1. The Son is of the same Essence with the Father 2. The Son is a distinct Person from the Father For the first To beget doth in generall imply a communicating of his essence that begetteth to him that is begotten But the speciall begetting here intended declareth a communicating of the whole essence Hence by undeniable consequence it followeth that the begotten Son of God is of the same essence with the Father To make this mystery the more clear the Greek Church used a compound Greek word which signifieth consubstantiall or of the same essence A word which hath been used by the ancientest Fathers and put into the Nâ—…cene Creed which was ratified by the subscription of 318. Bishops there assembled and thus translated in our English Liturgy of one substance with the Father All the places that set out the Unity of the Father and the Son such as these I came forth from the Father Joh. 16. 28. I and my Father are one Joh. 10. 30. and all the places that stile the Son GOD give proof hereunto So do the divine incommunicable properties attributed to the Son as Eternity Isa. 9. 6. Col. 1. 17. Ubiquity Matt. 18. 20. 28. 20. Omnipotency Phil. 3. 21. Immutability Heb. 1. 12. Omniscience Joh. 1. 48. 21. 17. The like may be said of divine effects done by the Son as Creation Joh. 1. 3. Sustentation Col. 1. 17. Miracles Joh. 15. 24. Remitting sin Mat. 9. 6. Quickening the dead in sin Joh. 5. 21. Raising himself Rom. 1. 4. Raising others Joh. 5. 28 29. §. 52. Of the Father and the Son distinct Persons THe other mystery is this The Son is a distinct Person from the Father These two Relative considerations Beget Begotten necessarily imply a distinction It hath been before shewed that the distinction is not in nature essence or substance therefore the Fathers have of old used this word Person to shew wherein the distinction consisteth Of this word Person see § 21. That the Son is a Person or subsistence is evident by these phrases in Scripture which give him a particular and proper subsistence as this Title I am which Christ applieth to himself Ioh. 8. 58. And this the Son hath life in himself Joh. 5. 26. And this What thing soever the Father doth these also doth the Son likewise Joh. 5. 19. and many the liâ—…e That the Person of the Son is distinct from the Person of the Father is manifest by these correlative Titles Father Son and correlative Actions beget begotten and such Phrases as these The Word was with God Joh. 1. 1. The Son is in the bosome of the Father Joh. 1. 18. I came forth from the Father Joh. 16. 28. And such as seâ—… out their distinct order and manner of working as God made the worlds by the Son ver 2. He hath chosen us in him Eph. 1. 4. The Lord rained from the Lord Gen. 18. 24. The Lord said unto my Lord Psa. 110. 1. For further clearing this great mystery of the generation of the Son of God let us consider the difference betwixt it and other Generations and Operations §. 53. Of the difference betwixt the generation of the same Person as Son of God and Son of Man 1. THe Generation of the Son of God was eternall before the world but of the Son of man in the last daies of the world 1 Pet. 1. 20. This was that fulnesse of time which the Apostle mentioneth Gal. 4. 4. 2. The former was without mother the latter without father Thus may we reconcile these different terms without Father without mother Heb. 7. 3. 3. By the former Christ did really and fully partake of the divine nature He was true God very God of very God yet being a distinct Person he became fit to assume mans nature By the latter he so really assumed mans nature as he became a true man Man of the substance of his mother and that after such a manner as he was declared thereby to be true God and in that respect called the Son of God Luk. 1. 35. yea he was God manifested in the flesh 1 Tim. 3. 16. 4. By the former he became fit to be a Mediator in all things which required divine dignity authority power worth merit and efficacy By the latter he became fit to be a Mediatour in all such things as required infirmity ministry service or any kinde of suffering §. 54. Of the difference betwixt divine Generation and Predestination THere are among other divine operations three which are in themselves very remarkable yet not to be compared to the divine generation of the Sonne of God Those three are these Predestination Creation Regeneration A due consideration of the difference betwixt them and this will much illustrate this 1. The generation of the Son of God doth differ from Predestination which is an internall and eternall work of God in that it is a Personall Act proper to the Father alone and that only in relation to the Son But Predestination is an essentiall act if I may so use this word common to all the Persons Father Sonne holy Ghost and that in relation to Angels and men Besides Predestination as all other works of God towards
who is the image of God should shine unto them 2 Cor. 4. 4. If they be blessed who have not seen and yet have beleeved Ioh. 20. 29. surely the case of those who do not now see Jesus crowned with glory and honour must needs be a most wretched case As for us who can say with this blessed Apostle we see Iesus crowned what cause have we to bless God for this evidence of his good providence that our Saviour after all his sufferings being entred into glory that glory should be so clearly revealed and we to see him crowned with glory Christ who is in heaven is to us on earth invisible in regard of bodily sight yet by faith we see him which is enough to work in us such a spirit as Moses Heb. 11. 27. and Stephen had Acts 7. 56. Let us therefore make use of this spirituall sight till we come to the beatificall sight of Jesus §. 73. Of this Title JESUS THe Person of whom the Apostle here speaketh is here stiled by his proper Name Iesus which is the Greek expression of Ioshua and signifieth a Saviour Iesus in Hebrew is the same that Saviour is in english So as these two phrases Iesus which is called Christ Matth. 1. 16. and A Saviour which is Christ Luk 2. 11. intend one and the same thing This Name Iesus was by God himself given to his Sonne For before the conception of Christ an Angel from God thus saith to her that was to be his mother Thou shalt call his name Iesus Luk. 1. 31. and again after he was conceived but before his birth it was said to his reputed father Thou shalt call his name Iesus Matth. 1. 21. Actually it was given to him at his circumcision Luk. 2. 21. as our Name useth to be given to us at our baptism By this Name he was called in his infancy Matth. 2. 1. Luk. 2. 27. in his childhood Luk. 2. 43. in his youth Luk. 2. 52. in his man-age Matth. 3. 13. So all his life time by friends Ioh. 1. 45. foes Ioh. 18. 5 7 country-men Ioh. 6. 42. Aliens Ioh. 12. 21. at his death Matth. 27. 37. after his death and that by Angels Matth. 28. 5. Acts 1. 11. by Evangelists Luk. 24. 15. Apostles Rom. 8. 11 yea and by devils Acts 19. 15. This Title Iesus is a most honourable title intimating that full salvation which he bringeh to his people The Angel that brought the message of his birth and name rendreth this reason thereof He shall save his people from their sinnes Matth. 1. 21. In this respect he is stiled A Saviour Luk. 2. 11. Our Saviour 2 Tim. 1. 10. The Saviour of the body Ephes. 5. 23. The Saviour of the world Joh. 4. 42. The Saviour of all men 1 Tim. 4. 10. yea salvation it self Luk. 2. 30. By the Name Iesus people were put in minde of that great end of his coming into the world namely to save them Yet the envious Jews under this Name scorned and derided him by adding his country thereunto thus Iesus of Galilee Iesus of Nazareth Matth. 26. 69 71. And in scorn this title was set over his head This is Iesus c. Mattâ—… 27. 37. The Apostle therefore in setting forth the excellency of Christ oft useth this Name Iesus It is oftner used alone without any addition in this Epistle then in any other one Epistle that these Hebrews might be kept from that base conceit which their countrymen had of Iesus and move them to have him in high esteem There are two whom the LXX in the old Testament stile Iesus namely Ioshua the sonne of Nun John 1. 1. and Iosuah the sonne of Iosedech Hagg. 1. 14. Both these were accounted Saviours of Israel in regard of temporall deliverances and therein were types of Christ. In the new Testament where mention is made of Ioshuah he is stiled Iesus as Acts 7. 45. Heb. 4. 8. There is mention of another also called Iesus Col. 4. 11. who being a Jew was as is probable in Hebrew called Iosuah The Apostle had before called Christ the Sonne of God the first begâ—…tten God Lord which are titles proper to his divine nature But here he speaketh of his excellency as man and thereupon giveth him that title which setteth out the distinct reason why being God he assumed mans nature namely that he might be a fit and able Saviour of man Fit as he was man able as he was God Well may this title Iesus in regard of the signification of it be given unto Christ For 1. He was a true Saviour Heb. 8. 2. not a typicall Saviour as Ioshua and other like Saviours Neh. 9. 27. 2. He was a most free Saviour According to his mercy he saved us Tit. 3. 5. Nâ—… for price 1 Pet. 1. 18. 3. He was an allsufficient Saviour He satisfied divine Justice asswaged divine wrath indured the infinite curse of the Law overcame death hell and him that had the power of them v. 14. Rev. 1. 18. 4. He was an universall Saviour The Saviour of all that are or shall be saved 1 Tim. 4. 10. 5. He was a totall Saviour He saveth soul and body 1 Cor. 6. 20. 6. He was an everlasting Saviour He brings all that beleeve in him to everlasting life As he is so he was from the beginning and ever will continue so Heb. 13. 8. Rev. 13. 8. Heb. 7. 24. 7. He was a perfect Saviour Heb. 7. 25. He leaves nothing simply in the case of salvation for any other to do 8. He is the only Saviour Acts 4. 12. Isa. 63. 5. On these grounds it becomes us 1. To consider the need that we have of a Saviour This will make us enquire how we may be saved Acts 16. 30. 2. To fly to Christ for salvation He invites all so to do Ioh. 7. 37. He casts away none that come unto him Ioh. 6. 37. 3. To trust on him Acts 16. 31. 1 Tim. 4. 10. 4. To rejoyce in him Luk. 1. 47. 5. To blesse God for him Luk. 1. 68. 6. To serve him who saveth us Luk. 1. 74 75. 7. To do all in his Name Col. 3. 17. Of this title Iesus joyned with the other Christ See Chap. 3. v. 1. § 29. §. 74. Of applying the testimony THat it may the more evidently appear that Jesus was especially intended in the foresaid testimony the Apostle applieth to him both that low estate to which the man mentioned by the Psalmist was humbled and also that high estate whereunto he was advanced and both these in the very words of the testimony The former thus Who was made a little lower then the Angels The latter thus crowned with glory and honour The meaning of both these hath been before declared See § 57. This high exaltation of Christ is here again brought in to prove that all things were put under him For the first particle of this verse But hath reference to the exaltation of Christ as
word brother see Chap. 13. § 3. The relation betwixt the Son of God and sonnes of men is a mixed relation partly naturall partly spirituall Naturall is that the Son of God became a son of man descending according to the flesh from the same stock that we do even from Adam Luk. 3. 23 38. Spirituall is that sonnes of men are made partakers of the Divine Nature For in that very respect wherein he that sanctifieth and they who are sanctified are of one they are also brethren Thus this relation is properly betwixt Christ and Saints For though Christ assumed the common nature of man yet all men are not made partakers of the Divine Nature This is proper to the Regenerate who are born again and that of God John 1. 13. and adopted as children into Gods Family which is the Church Of such as these saith Christ Behold my brethren Matth. 12. 49. Tell my brethren Matth. 28. 10. Go to my brethren Joh. 20. 17. and more generally at the last day Christ giveth this title Brethren to all his Elect whom he setteth at his right hand Matth. 25. 40. As this gives evidence of the low condescention of the Son of God so also of the high exaltation of sonnes of men For the Son of God to be a brother to sonnes of men is a great degree of humiliation and for sonnes of men to be made brethren with the Son of God is an high degree of exaltation For Christs brethren are in that respect sonnes of God heirs of heaven or Kings not earthly but heavenly not temporary but everlasting Kings Behold the honour of Saints Men count it an honourable priviledge to be allied to honourable personages Such matches are much affected But all alliance with men are but basenesse to this Who can sufficiently declare the excellency of the Son of God Besides this is no titular but a reall priviledge By vertue hereof God is our Father Iohn 20. 17. we have a right to all that is Christs 1 Cor. 3. 22 and we are coheirs with Christ of the heavenly inheritance Rom. 8. 17. Herewith we may uphold our selves against all the scoffs and scorns of the world and against all outward meannesse Quest. May we by vertue of this relation call the Son of God our brother Answ. We have no example of any of the Saints that ever did so They usually give titles of dignity to him as Lord Saviour Redeemer c. Howsoever the Son of God vouchsafe this honour unto us yet we must retain in our hearts an high and reverend esteem of him and on that ground give such titles to him as may manifest as much Inferiours do not use to give like titles of equality to their superiours as superiours do to their inferiours It is a token of love in superiours to speak to their inferiours as equals but for inferiours to do the like would be a note of arrogancy §. 107. Of calling Brethren CHrist is said to call them brethren To call in this place is not a meer nominall titular or complementall word but very emphaticall It implieth an open acknowledgement of a thing and a free profession thereof Thus God saith of the Gentiles I will call them my people Rom. 9. 25. that is I will before all the world declare and professe that they are my people and acknowledge them for my own Thus is this word taken Matth. 5. 9 19. And in the negative saith the Prodigall to his Father I am no more worthy to be called thy son Luk. 15. 21. and Paul I am not meet to be called an Apostle 1 Cor. 15. 9. The Prodigall was his Fathers son and Paul was an Apostle but both the one and the other thought himself unworthy to be acknowledged such as they were Christ where he vouchsafeth a dignity and priviledge will openly acknowledge it Behold my brethren saith he to his Disciples Matth. 12. 49. Such will he confesse before his Father which is in heaven Matth. 10. 32. and before the Angels of God Luk. 12. 8. Rev. 3. 5. He giveth a good proof hereof sitting on his Throne of glory where he saith to all his brethren Come ye blessed of my Father inherit the Kingdom c. Matth. 25. 34. Thus ought we to call and acknowledge one another according to those relations wherewith God hath knit us one to another §. 108. Of Christs not being ashamed of his brethren TO shew that the meannesse and manifold imperfections of children of men shall be no impediment to Christs gracious and glorious acknowledgement of them to be his brethren it is here further said that he is not ashamed to call them brethren The root from whence the Greek verb translated ashamed is derived signifieth filthinesse Thence a nown signifying shame at some unbeseeming thing is drawn as where Christ saith to him that affected the highest room Thou begin with shame to take the lowest room Luke 14. 9. and again that the shame of thy nakednesse do not appear Rev. 3. 18. Now shame is a disturbed passion upon conceit of disgrace From that nown the simple verb which signifieth to be ashamed ariseth The word here used is a compound and the composition addeth emphasis When it is affirmatively used it signifieth to be much ashamed What fruit had you then in those things whereof you are now ashamed Rom. 6. 21. True converts are much ashamed of their sins past When it is negatively used it signifieth to be nothing at all ashamed as where the Apostle saith I am not ashamed of the Gospel of Christ Rom. 1. 16. So it is also used in reference to sufferings for Christ 2 Tim. 1. 8 12 16. This very word is applied to God in reference to such as believed on him God is not ashamed to be called their God Heb. 11. 16. God was not at all ashamed of that relation which was between him and them nor is Christ at all ashamed at this title Brethren in reference to himself and Saints notwithstanding his own infinite excellencies and mens meannesse basenesse and filthinesse in themselves This is one speciall point wherein Christ manifesteth himself to be meek and lowly in heart We ought to learn of him so to be Matth. 11. 29. All ages cannot afford such a parallel Abrahams example in calling Lot brother Gen. 13. 8. And Iosephs when he was advanced to be next unto the King in acknowledging his brethren Gen. 45. 4. And Moses when he was accounted Pharaohs daughters sonne acknowledging the Hebrews to be his brethren Exod. 2. 11. 4. 18. were very rare but no more comparable to this of Christ then the light of a dim candle to the bright shining of the sun This pattern of Christ is the rather to be noted because it stript such as are ashamed of their relations to others of all excuse Some husbands are ashamed of their wives when they are raised
to high dignities some children in like cases are ashamed of their parents some servants of their Masters and so in other relations Can any be more highly advanced then Christ Some are ashamed of the meannesse and disparity of those to whom by some bond of relation they are knit might not Christ have been in this respect much more ashamed of us But what shall we say of those that are ashamed of Christs brethren even in this respect because they are his brethren and make a sincere profession of the true faith O more then monstrous impudency Yet thus are husbands wives parents children and others ashamed of their wives husbands children parents and others even because they professe the faith and are called Christs brethren This respect of Christ to his brethren is a great incouragement and comfort to such as are despised and scorned by men of this world for Christs professing of them The greatest impotency and arrogancy in this kinde is to be ashamed of Christ himself Yet it was foretold that some should hide their faces from him Isa. 53. 3. Fearfull is the doom that Christ doth thus denounce against such Whosoever shall be ashamed of me and of my words in this adulterous and sinfull generation of him alsâ—… shall the son of man be ashamed when he cometh in the glory of his Father with the hâ—…ly Angels Mark 8. 38. §. 109. Of the Resolutions and Observations of Heb. 2. 11. THe summe of this verse is a reason of Christs suffering in mans nature which was a conformablenesse to other men Two points are herein observable 1. The substance of the Text. 2. A consequence In the substance two things are expressed 1. A difference betwixt Christ and Saints 2. An union The difference is that One is an Agent He that sanctifieth The other a Patient they who are sanctified In this union is noted 1. The kinde of it of one 2. The extent ALL. The kinde of union is a common stock This admits a double consideration 1. The stock whereof Christ is one with us that is the humane nature 2. The stock whereof we are one with Christ that is the Divine nature The consequence is 1. Generally intimated in this phrase for which cause 2. Particularly expressed In the particular is noted 1. A relation Brethren 2. A manifestation thereof In the manifestation is set down 1. The means whereby it was manifested Câ—…led 2. The ground of manifesting it not ashamed Observations hence arising are these I. Union is a cause of conformity The causall particle FOR whereby the uniâ—… of Christ with Saints is inferred as a reason of his suffering in mans nature inteâ—… that which is here observed See § 100. II. Christ sanctifieth men In this respect this style is given him He that sanctifiâ—… See § 102. III. Saints were as others This word sanctified presupposeth as much See § 10â—… IV. Such as are Christs are sanctified This is here clearly expressed See § 103. V. Christ is of the same stock whereof others are In this respect He is of 〈◊〉 See § 104. VI. Saints are of the same stock whereof Christ is In this respect They are of 〈◊〉 See § 104. VII All Saints have the same spirituall being All are of one with Chriâ—… See § 104. VIII That for which there is cause must be done See § 105. IX Christ and Saints are brethren See § 106. X. Christ acknowledgeth such as are his To call is to acknowledge See § 107. XI Christ accounts relations betwixt him and Saints to be no disgrace unto him 〈◊〉 is not ashamed thereof See § 108. §. 110. Of the Apostles testimony from Psal. 22. 22. Verse 12. Saying I will declare thy Name unto my brethren in the midst of the Church will I sing praise unto thee THis Text is here alleadged as a proof of that respect which Christ manifested to his sanctified ones in acknowledging them to be his brethren The proof is taken from a Divine testimony Of this kinde of proof see Chap. 1. § 46 65. The first word being a Participle saying sheweth a dependance of this verse on that which went immediatly before and such a dependance as gives an evidence of the truth thereof and in that respect it is an apparent proof of it It hath reference to Christ calling men brethren for in this testimony he doth expresly call them so This testimony is taken out of Psal. 22. 22. That Psalm is a most clear Prophesie of Christ. Many passages therein are directly applied to Christ in the New Testament As 1. This clause in the very beginning of the Psalm My God my God why hast thou forsaken me Matth. 27. 46. 2. This in the seventh verse All they that see me laugh me to scorn they shake the head Matth. 27. 39. 3. This in the eighth verse He trusted on the Lord let him deliver him Matth. 27. 43. 4. This in the sixteenth verse They pierced mine hands and my feet Joh. 19. 37. 20. 25. 5. This in the eighteenth verse They part my garments among them and cast lots upon my vesture Matth. 27. 35. 6. This in the two and twentieth verse I will declare thy name c. is here in my Text. That Psalm as it sets out the sufferings of Christ to the full so also his three great Offices His sufferings are copiously described from the beginning of the Psalm to verse 22. The Propheticall Office of Christ from ver 22 to ver 25. That which is foretold about his vows ver 25. hath respect to his Priestly Function In the rest of the Psalm the Kingly Office of Christ is set forth All the distinct points of that Psalm were accomplished in Christ. It is gathered from the title that this Psalm was to be sung every morning in the Temple to support the hope of Gods people in the promised Messiah This testimony therefore is most pertinently produced to prove the point in hand and Christ himself is here brought in to be the utterer and publisher thereof as an evidence that he called mâ—…n his brethren As this testimony proves that point in particular so in generall it proves the main point that Christ was man and it points at Christs Propheticall Office for which it was requisite that he should be man as it was foretold Deut. 18. 18. Thus it is a fifth argument to demonstrate that point See § 1. It doth withall render a reason why it was requisite that the Son of God should be a son of man namely that he might declare Gods Name unto his brethren who were sons of men In quoting this testimony the Apostle holds close to the words of the Prophet A little difference there is in our English translation but that little is more then needed For Congregation here his Church both these words intend one and the same thing For praise here is sing praises The Hebrew word signifieth both The Psalms which used to be sung have
opening the sense of a mystery or an obscure sentence This mystery In Isaac shall thy seed be called is thus opened that is they which are the children c. Rom. 9. 8. and in exemplifying such things and persons as are indeffinitely propounded as here in this phrase that is the devil Power of death may be thought to appertain unto God to whom belong the issues of death Psal. 68. 20. and so indeed it doth as he is the high supream Lord over all and judge of all Lest therefore any should overmuch spend their thoughts about him who is here said to be destroyed the Apostle plainly expresseth whom he meaneth Herein he doth as Ester after she had indeffinitely complained to the King of one that had sold her and her nation unto death upon the Kings enquiry who it was she plainly and directly answered The adversary and enemy is this wicked Haman Est. 7. 6. §. 146. Of the Devil an accuser THis title Devil in the Greek signifieth an accuser It is derived from a root that signifieth to cast as Ioh. 8. 7. Thence a compound which signifieth 〈◊〉 strike through metaphorically to accuse Luk. 16. 1. An accusation falsly and maliciously made striketh a man as it were a dart through the heart The Noun is oâ—… translated a false accuser as 2 Tim. 3. 3. Tit. 2. 3. Thus this title Devil setteth out his disposition which is to be a false and malicious accuser To prove as much an other word which more properly signifieth an accuser is attributed to him Rev. 12. 10. That word in Greek is derived from a root which signifieth a place of judicature and a Noun compounded and derived from thence signifieth such an one as in such places useth to accuse others and plead against them Acts 24. 8. Ioh. 8. 10. The title adversary attributed to the Devil 1 Pet. 5. 8. intendeth as much The root from whence the Greek word is derived signifieth strife contention or suit in Law Thence a compound Verb which signifieth to stand against one in suit of Law He who doth so is properly termed an adversary who pleads against one in a Court of Justice or in any other publike assembly and to prejudice the cause raiseth false accusations and forgeth unjust crimes against him Such an one was Duâ—… 1 Sam. 22. 9. against whom David penned the fifty second Psalm Never was there nor ever can there be such an accuser as the Devil As his name is so is he He spareth none nor ever ceaseth to accuse He accused God to man Gen. 3. 5. and man to God Iob 1. 9 10. and man to man 1 Sam. 22. 9. and man to himself as Matth. 27. 4 5. These two latter instances of Saul and Iudas are the rather applied to the devil because the holy Ghost doth expresly note that an evil spirit even the devil came upon the one 1 Sam. 16. 14. and upon the other Luk. 22. 3. Behold here by what spirit false accusers and forgers of unjust crimes against the children of God are guided I may say of all them as Christ did of the Jews Ye 〈◊〉 of your father the Devil and the lusts of your father ye will do Joh. 8. 44. §. 147. Of all the Devils combined in one THat which is here said of the Devil in the singular number is to be extended to all the infernal spirits They are indeed many for so they say of themselves We are many Mark 5 9. And we read that the devils made an host to fight against Michael and his Angels Rev. 12. 7. all that host consisted of devils It at once there were an whole legion in one man which is computed to contain about 6666 how many are there in all the world besides for we may suppose that no man is free at any time but hath devils about him to solicit him to sinne The innumerable number of good Angels hath been noted before Chap. 1. § 73. It is indeed probable that there are not so many Angels that sell as stood yet they that fell might be also an innumerable company but they are here and in sundry other places set down as one Devil The reasons hereof may be these 1. Devil is a collective word and compriseth under it all the evil spirits as Jew Gentile Turk c. 2. They are all under one head for we read of a Prince of Devils Mark 3. 22. and the name Devil is given to this one head as is clear by this phrase The Devil and his Angels Matth. 25. 41. Under the head all the members are comprised as under Israel all that descended from Israel 3. All the evil spirits concur in one minde and aime at the same end and thereupon are all counted as one Devil 4. Their forces are so united and combined as if they were all but one Thus it is said That all the children of Israel went out and the Congregation was gathered together as one man Judg. 20. 1. This word Devil being here thus comprehensively taken doth much amplifie the power of Christ in subduing all the power of hell And it giveth evidence of our freedom from all our spirituall enemies And it is a strong ground of confidence to rest on Christ and not to fear any fiend of hell §. 148. Of Christs vanquishing the Devil for our deliverance Verse 15. And deliver them who through fear of death were all their life time subject to bondage BOth the Copulative particle And and also the setting down of this verb deliver in the same mood and tense that the other verb destroy in the former verse was sheweth that that act of destroying the devil and this of delivering us do both tend in generall to the same purpose namely to declare the ends of Christs assuming our nature and subjecting himself therein to death One was to destroy the devil the other to deliver us This latter is set down in the latter place because it is also an end of the former For this end did Christ destroy the Devil that he might rescue and free us from the power of the devil as Abraham destroyed those enemies that had taken Lot captive with the rest that dwelt in Sodom that he might deliver Lot and the rest of the people from those enemies Gen. 14. 14. And as David destroyed the Amalekites that he might deliver his wives and children and others that were taken by them out of their hands 1 Sam. 30. 9 c. Man by yeelding to the devils temptations Gen. 3. 6. became his slave and was in bondage under him as the Apostle sheweth in the words following It was therefore for our liberty that Christ vanquished the devil in the manner that he did rather then for his own glory So implacable and unsatiable an enemy was the devil as he would not let us go but per force Christ therefore thought it not enough to satisfie Gods justice and pacifie
be said to be bound One is the bond of Law as an obligation whereby a man stands bound to pay a debt The other is a bond of violence as when a man is bound by cords chains or other like means Act. 22. 30. In the former sense men are redeemed by payment of the debt which is a point of justice Thus Christ is said to redeem us by a price which was his own precious blood 1 Pet. 1. 18 19. In this respect another word is used which signifieth to buy and we are said to be bought 1 Cor. 6 20 7. 23. Thus Christ bought us of his Father and by giving his blood for our Redemption satisfied the justice of his Father In the later sense men are redeemed by might and force This is an act of power Thus Christ overcame that Tyrant that held us in bondage and so delivered us Hereof see § 141. This deliverance is here amplified by the extent of it for the benefit thereof extended to all of all sorts This is implied under these indefinite relatives them who The correllative in Greek implieth a generality It is translated sometimes as many as Matth. 14. 36. Sometimes all they that Luk. 4. 40. Sometimes whosoever Luk. 9. 5. This indefinite particle doth not intend that every one that was subject to the foresaid bondage was delivered but that there were none so deeply implunged therein and so fast held thereby but might be delivered by Christ. Of Christs dying for every man See § 81 82. Of all deliverances this here spoken of is the most admirable in the kinde and most beneficiall to us that partake of the benefit thereof Was the Israelites deliverance from the Egyptian bondage or from the Babylonish captivity a benefit worthy to be kept in perpetuall memory Surely then much more this There is as great a difference betwixt them and this as betwixt a tyrant that is but flesh and blood and Principalities and powers as betwixt earth and hell as betwixt temporary and everlasting The difference is greater then can be expressed whether we consider the bondage from which or the means by which we are delivered This deliverance was it which made that good old Priest which had been dumb when his mouth was opened thus to praise God Blessed be the Lord God of Israel for he hath visited and redeemed his people c. Luk. 1. 68 c. How ill doth it become those who think and professe that they are delivered to walk as slaves who are not delivered With great vehemency thus doth the Apostle protest to such This I say and testifie in the Lord that ye henceforth walk not as other Gentiles c. Eph. 4. 17. Having changed our Master it is most meet that we should change our service The Law of nature and of Nations requireth as much Ye were sometime darknesse but now are ye light in the Lord walk as children of light Eph. 5. 8. This was the principall end for which Christ delivered us out of the hand of our enemies namely that we might serve him without fear in holinesse and righteousnesse before him all the daies of our life We may not therefore any longer be servants of sin Rom. 6. 12. nor of Satan 1 Pet. 5. 9. nor of men 1 Cor. 7. 23. They who so do make void that for which Christ hath taken flesh and blood and therein by death destroyed the devil §. 153. Of the Resolution of Heb. 2. v. 14 15. 14. For as much then as the children are partakers of flesh and blood he also himself likewise took part of the same that through death he might destroy him that had the power of death that is the devil 15. And deliver them who through fear of death were all their life time subject to bondage IN these two verses is a description of Christs Kingly Office This is set out by two effects accomplished by his death so as a further proof is herein given of Christs humane nature united to his Divine Two points are hereabouts observable 1. A connexion of Christs Regall Function with his Propheticall in this phrase For as much then as the children are partakers of flesh and blood 2. The demonstration of this Royall power The connexion sheweth a reason why Christ exercised his Kingly Office in maâ—… nature Namely because the children which God had given him were so In setting down this reason observe 1. The relation of the persons at whose good he aimed the children 2. Their constitution flesh and blood 3. Their participation therein are partakers In the demonstration of Christs Royall power is set down 1. The nature wherein he exercised it 2. The Acts whereby he manifested it About the foresaid nature is set down 1. The Person that assumed it He himself 2. The kinde of nature The same 3. The manner of assuming it He took part 4. His resemblance therein to others also likewise The Acts of his Royall Function are two 1. A conquest v. 14. 2. A deliverance v. 15. In setting down the conquest we may discern 1. The manner of expressing it by way of a finall cause That he might 2. The matter whereof it consisteth This setteth out 1. The kinde of conquest Destroy 2. The means whereby he accomplished it by death 3. The enemy conquered He is set out 1. By his power Him that had the power of death 2. By his name Devil The second Act of Christs Royall Function is set out as the former 1. By the manner of expressing it which is by way of a finall cause implied in this copulative and as if he had said And that he might 2. By the matter whereof it consisteth Herein is set down 1. The kinde of Act Deliver 2. The extent thereof Them who or whosoever 3. The parties delivered These are described by that miserable condition wherein they were before they were delivered This condition is set out two waies 1. By that fear wherein they are aggravated by the object thereof death 2. By that bondage wherein they were This is aggravated 1. By the straitness of the bond subject or fast held 2. By their continuance therein all their life time §. 154. Of the Observations collected out of Heb. 2. v. 14 15. I. MAns nature is of a frail constitution It is flesh and blood visible sensible mutable mortall corruptible See § 137. II. Saints are of the same constitution with others By the children are meant Saints and these are said to be partakers of flesh and blood See § 138. III. The Son of God became man This relative He himself hath reference to Christs eminency even as he was God See § 58. IV Christ voluntarily became man This word took part implieth as much See § 139. V. Christ would partake of the very same nature that others had So much is expressed under this phrase the same See § 139. VI. Because the rest of Gods children were flesh and blood
Christ would thereforâ—… be so This is gathered from these words for as much also likewise See § 136. VII Christ hath vanquished Satan This word destroy is a word of conquest See § 141. VIII Satan hath the power over death The very words of the Text declare thus much See § 143. IX Doubtfull points are to be explained This phrase that is is a phrase of explanation See § 145. X. Satan is an accuser This is gathered from the notation of the Greek name translated Devil See § 146. XI Christ by death vanquished him that had the power of death So much is expressed in the very words of the Text. See § 144. XII Christ assumed mans nature to destroy mans enemy He was flesh and blood that he might destroy the devil See § 139. XIII Christ conquered Satan to deliver man The copulative particle and intends as much See § 148. XIV Men naturally dread death This is here taken for grant See § 149. XV. Mans naturall estate is a bondage This also is here taken for grant See § 150. XVI Man is fast held in his bondage The Greek word translated subject intendeth as much See § 150. XVII Man is a slave all his life long How this holds true is shewed § 151. XVIII Christ hath delivered his from their natural bondage This is here necessarily implied See § 152. XIX There are none so fast held in bondage but may be delivered by Christ. See § 152. XX. Fear of death is a very bondage They that fear death are here said to be subject to bondage See § 150. §. 155. Of the transition betwixt Christs Princely and Priestly Function Verse 16. For verily he took not on him the nature of Angels but he took on him the seed of Abraham THis verse is here inserted as a fit transition betwixt the Princely and Priestly Office of Christ. It hath reference to them both as an especiall reason of the one and of the other In reference to the former it sheweth a reason of the two forementioned acts of Christs Kingly Office Why he destroyed the devil and why he delivered man that was in bondage even because he took not on him the nature of Angels but the seed of Abraham The first particle FOR intendeth as much In reference to the later which is Christs Priestly Function this verse layeth down the ground of all the particulars following ver 17 18. He was made like to his brethren he was a mercifull and faithfull High priest c. Even because he took on him the seed of Abraham The Greek conjunction translated verily is a compound The simple is a note of asseveration or ratification It is translated doubtlesse 2 Cor. 12. 1. which 〈◊〉 all one as this word verily The particle with which it is here compounded pointeth at some place In that respect it may here be thus translated he no where took on him So the Vulgar Latine and our ancient notes Thus it may have reference to the Old Testament whereunto the Apostle hath oft reference as Chap. 1. 5 c. and in this Chapter ver 6. 12 13. In this sense it may imply that the Scripture no where testifieth of Christ that he took on him the nature of Angels c. and therefore it may be inferred that he did not take the nature of Angels on him Whether we take this word as a note of asseveration or as pointing to the Old Testament the same sense remaineth for both waies it addeth emphasis to this negative he took not §. 156. Of the meaning of this word He took on him THe Greek word thus translated he took on him is compounded of a Verb that signifieth to take Matth. 14. 19. or to receive Matth. 7. 8. and a Preposition which hath various significations as at Luk. 22. 40. to John 21. 11. in Matth. 23. 2. upon John 19. 19. and sundry others answerably words compounded with that Preposition have divers significations Thus this word in my Text signifieth 1. To catch one being ready to perish Matth. 14. 31. 2. To take one that cannot see to lead and direct him Mark 8. 23. 3. To take one to him for his good Luk. 14. 4. 4. To lay hold upon one against his minde Luk. 23. 26. 5. To lay fast hold on a thing which he would not lose 1 Tim. 6. 12. 6. To take one kindly by the hand to testifie a desire of consederacy with him Heb. 8. 9. In all these significations may this word here be applied to Christ in reference to man For 1. Christ catcht man being ready utterly to perish 2. He took man stark blinde to open his eyes 3. He took man full of sores to cure him 4. When man was unwilling to come Gen. 3. 8. Christ took him 5. He laid fast hold on man and would not let him go 6. Most kindely he took man by the hand and entred into Covenant with him Yea further he took mans nature upon him Thus do most Interpreters both Ancient and Modern here expound this word So do our English Translatours This phrase the nature of is not in the Greek Originall but implied under that word took on him And it is in our English as in other Translations inserted more fully to expresse the meaning of the Greek word Indeed many Expositors both of former and later times do take this word in this Text properly to signifie Christs apprehending or laying hold on man when man would have run away from him but withall they do inferre that for that end Christ assumed mans nature So as herein all agree that Christs assuming our nature is here intended only some would have it properly intended in the meaning of the word others would have it implied by just and necessary consequence The Greek word is of the present tence he taketh Yet for perspicuity sake it is translated in the Preterperfect tense he took For it is usuall in the Hebrew Dialect to put one tense for another as the Present for the Future Zech. 9. 9. to shew that Divine promises of future good things are as sure and certain as things present So here the Present tense is put for the Preterperfect which signifieth the time past to represent a thing past as ever in doing This therefore is an elegant and emphaticall Hebraism §. 157. Of Christs not assuming the nature of Angels OF Angels we have largely spoken on Chap. 1. § 81 c. This phrase he took not Angels is here set down in opposition to that kinde of nature which Christ assumed to him This particle of opposition BUT intends as much It shews that what Christ did not for Angels he did for man and what he did foâ—… man he did not for Angels â—… This negative he took not on him the nature of Angels is here premised for weighty reasons 1. In reference to the fifth verse where it is said that God put not in subjection
them himself He sanctified the creatures that are usefull for man by using them himself Other ends follow more distinctly to be handled in the words following in this Chapter All the forementioned ends and others also like to them demonstrate that Christ was in all things like to us for our good The benefit thereof redounds to us How just and equall is it that we should endeavour in all things wherein we may be like to him to endeavour to be so It will be our wisdom our honour and glory so to be yea though it be in suffering The Apostles rejoyced that they were counted worthy to suffer shame for Christs Name Act. 5. 41. If we be like him here in afflictions and sufferings we shall be like him hereafter in glory 2 Tim. 2. 12. §. 172. Of Christ a true Priest THe most usefull and behoofull Office that Christ undertook for man is comprised under this compound Highpriest The Hebrew word translated Priest is derived from a Verb that signifieth in generall to minister The Noun also in generall signifieth a Minister It is sometimes used for a Minister in Civil affairs and is translated Prince or chief Ruler Gen. 41. 45. 2 Sam. 8. 18. 20. 26. Most frequently it is put for a Minister in sacred matters and translated d Priest The Greek word is derived from an Adjective that signifieth e holy The Function of a Priest is sacred and thereupon his name that carrieth holinesse in it is given unto him Aaron by reason of his Function is styled Gods holy one Deut. 33. 8. and the Saint of the Lord Psal. 106. 16. The notation of the Latine word is most proper to the title which signifieth Priest for it is from giving or offering sacred things Our English word Priest is supposed to be a contract of a Greek word that signifieth a President or one that is set over others or put before them For Priests are over Gods people in spirituall matters concerning their souls According to the severall notations in every language was Christ a Priest For 1. He was a Prince Isa. 9. 6. and a Minister for Gods Church Rom. 15. 8. 2. He was an Holy One Luk. 1. 35. Act. 2. 27. 3. 14. 3. He offered himself a sacrifice to God Eph. 5. 2. 4. He is set over the House of God Heb. 3. 6. All those things whereby this Apostle describeth a Priest Chap. 5. 1. do most properly belong to Christ. For 1. A Priest is taken from among men Christ also himself likewise took part of the same flesh and blood whereof other men are partakers See § 139. 2. A true Priest is ordained Christ also glorified not himself to be made an High-priest but his Father glorified him in that respect Heb. 5. 5. he Ordained him 3. A Priest is for men What Christ undertook he undertook for us See § 83. 4. A Priest is in things pertaining to God Thus much is expresly affirmed of Christ in this verse He is a Priest in things pertaining to God He is the one Mediator between God and men 1 Tim. 2. 5. 5. A Priest offereth up sacrifices Wherefore it is of necessity that Christ haâ—… somewhat also to offer Heb. 8. 3. He hath given himself for us an offering and a sacrifice to God for a sweet smelling savour Eph. 5. 2. A Priest offereth for sins Christ by himself purged our sins See Chap. 1. § 28. By all these it appeareth that Christ is a true Priest Thus was he foretold to be Psalm 110. 4. Zech. 6. 13. Thus is he very oft testified to be in this Epistle In that he is said to be a true Priest this Epithete true is not here opposed to false and deceitfull but to typicall and metaphoricall Priests He is a Priest indeed Such an one as really in truth and deed effecteth all that is to be done by a Priest All the Priests under the Law were typicall even Types of Christ that is sucâ—… as could not themselves perform indeed what was typified by them as to make atonement to take away sinne to satisfie justice to pacifie wrath to reconcile to God to make persons and services acceptable to God c. yet they shew that there was a Priest to come that could and would indeed perform all that belonged to a Priest This was Jesus Christ. All called Priests in the New Testament are but metaphoricall Priests by way of resemblance because they do such like offices as Priests did and offer such things to God as were like to sacrifices Their offices are to approach to the throne of grace to pray for themselves and others to offer gifts and services to God Of Christians particular sacrifices see § 175. In this respect it was thus foretold concerning Christians Ye shall be named the Priests of the Lord Isa. 61. 6. I will take of them for Priests and for Levites saith the Lord Isa. 66. 21. And in the New Testament it is said Christ hath made us Priests unto God Rev. 1. 6. 5. 10. Yea Christians are said to be an holy Priesthood â—… royall Priesthood 1 Pet. 2. 5. 9. Christ and Christ alone was a true Priest in that all things requisite for a true Priest were found to be in him and in him alone For he was both God and man and as God-man in one person he was our Priest All those things which concern a Priest may be drawn to two heads 1. Matters of Ministry 2. Matters of Dignity 1. In regard of Ministry a true Priest must 1. Obey and fulfill the Law Christ thus saith of himself It becometh us to fulfill all righteousnesse Matth. 3. 15. 2. Be subject to infirmities Heb. 4. 15. 3. Suffer Heb. 5. 8. 4. Die v. 9 10. 5. Be made a curse Gal. 3. 13. These and other things like to them Christ could not have done and endured except he had been a creature even a man 2. In regard of Dignity a true Priest must be 1. Of Divine dignity to be worthy to appear before God 2. Of Almighty power to bear the infinite burthen of sin to endure the curse of the Law to overcome death devil and hell 3. Of Infinite merit to purchase by what he did and endured Divine favour and heavenly glory No meer creature was capable of these requisites Finally a true Priest must be a Mediator betwixt God and man He must be fit and able to appear before God Heb. 8. 1. And such an one as men may appear before him Heb. 4. 15 16. In this respect an Hypostaticall union of the Divine and humane nature in one person was requisite for a true Priest This could none be but Jesus Christ God-man Immanuel God manifested in the flesh 1 Tim. 3. 16. By vertue of this union Christ himself was all in all As man he was a fit sacrifice He gave himself an offering and a sacrifice Eph. 5. 2.
to others that suffer THis effect following upon Christs suffering being tempted namely that he is fit and ready to succour others that are tempted giveth evidence of an especiall benefit of Gods providence in suffering both his only begotten Son and also his adopted children to be so farre tempted as to suffer thereby By this means they are brought to afford mutuall succour one to another in like case Thus saith the Apostle God comforteth us in all our tribulations that we may be able to comfort them which are in any trouble by the comfort wherewith we our selves are comforted of God 2 Cor. 1. 4. The Lord to stirre up the Israelites to succour strangers rendreth this reason Ye know the heart of a stranger seeing ye were strangers in the Land of Egypt Exod. 23. 9. A like reason is rendred of shewing mercy to servants Deut. 5. 15. It is found by experience that child-bearing women are more pitifull to others in their 〈◊〉 then such women as are barren The like may be said of such as are afflicted with any painfull malady Much more humanity useth to be shewed in the City to such as are visited with the plague then in the Country because in the City more use to be infected therewith They who are themselves afflicted better know that others who being so afflicted complain and seek succour have cause so to do But they who are never afflicted think that they who complain complain more then is need This was the case of Iobs friends In a naturall body when one member hath been wounded or bruised though it be healed yet the smart of a wound or bruise will soonest come to it 1. From hence it appears that it is expedient that Ministers of Gods Word be men of like passions with others as the Apostles say of themselves Act. 14. 15. that so they may more commiserate others If Ministers themselves had never been in a naturall estate but alwaies intire they could not so pity others as now they do The like may be said of Magistrates and of all that have power and authority over others 2. Gods wisdom is herein manifested in that he suffers flesh to remain in the best that thereby they may be moved the more to bear with others David having fallen pressed this as a motive to be restored Then saith he will I teach transgressâ—…rs thy waies Psal. 51. 13. Christ suffered Satan to â—…ift Peter that when he was converted he might strengthen his brethren Luk. 22. 31 32. This is a good use which Saints may make of their slips 3. Oh how great is the inhumanity of such as having tasted of misery and being delivered from the same are hard-hearted to those that fall into the like misery and refuse to succour them Yea rather deal hardly with them and adde to their affliction This was it which Nehemiah upbraided to the Jews after their return from captivity Neh. 5. 7 c. The like doth Ieremiah while the Jews were besieged Ier. 34 13 c. The like may be upbraided to such as have power among us in Commonwealth Church or family 4. For our parts as God by his providence hath made us able and fit to succour others let us herein shew our selves like unto Christ. Let us open our bowels to such as are in distresses Note Gal. 6. 1. Tit. 3. 3. Let all of all sorts Magistrates Ministers Masters Rich men Old men men in health and such as have been â—…pted or afflicted learn to succour others See more hereof Chap. 5. v. 2. § 9. §. 187. Of the Resolution of Heb. 2. v. 17 18. 17. Wherefore in all things it behoved him to be made like to his brethren that he might be a mercifull and faithfull Highpriest in things pertaining to God to make reconciliation for the sinnes of the people 18. For in that he himself hath suffered being tempted he is able to succour them that are tempted THe summe of these two verses is a description of Christs Priesthood Herein observe 1. The Inference 2. The Substance The Inference intends a reason of Christs taking upon him mans nature which is that he might be a fit Priest This is 1. Generally propounded in this particle of inference Wherefore 2. Particularly exemplified In the exemplification is a declaration of Christs humane nature 〈◊〉 which are noted 1. The evidence thereof Made like to his brethren Here observe 1. A resemblance Made like 2. The parties resembled 1. Christ himself 2. His brethren 2. The extent of that evidence In all things 3. The ground of it It behoved About the Substance of the description of Christs Priesthood observe 1. An expression of the kinde of office Highpriest 2. An amplification thereof by two properties mercifull faithfull 3. An addition of the ends which are two One end hath reference to God v. 1. 7. The other to man v. 18. That which hath reference to God is 1. Generally propounded in things pertaining to God 2. Particularly exemplified In that particular there is set down 1. The principall work of an Highpriest To make reconciliation 2. The subject matter for which reconciliation is made For sinnes 3. The personâ—… who reap the benefit of that reconciliation The people Verse 18. The other end of Christs Priesthood which hath reference to man is added as a reason of the extent of Christs conformity to man See § 182. Here is set down 1. The ground of that reason 2. The kinde of it The ground was suffering This is set out 1. By the patient that suffered Himself 2. By the cause of his suffering being tempted The kinde of that end was to succour This is amplified 1. By the motive he is able 2. By the persons succoured them that are tempted §. 188. Of the Doctrines raised out of Heb. 2. v. 17 18. I. CHrist conformed himself to what he undertook He took on him the seed of Abraham wherefore he was made like his brethren II. There was a necessity of Christs being man It behoved him See § 166. III. Christ was such a man as others He was made like See § 168. IV. Christ assumed the common nature of man for the Elect sake These are the brethren to whom Christ is made like See § 167. V. Christ in all things was like man Not only in mans nature but in infirmities in temptations and afflictions See § 169. These two Doctrines are expresly set down See § 172 173. VI. Christ is a true Priest VII Christ is an Highpriest VIII Christ is mercifull See § 176. IX Christ was faithfull in what he undertook He was a faithfull Highpriest See § 177. X. Christ was man that he might be a sit Priest This end is expresly set down See § 172. XI Christ is for man in the things wherein man hath to do with God See § 179. XII Christ our Highpriest hath made reconciliation with God See § 180. XIII By the reconciliation which Christ hath wrought sinne is taken away See §
careful thy self to do what the Lord hath appointed thee to do and 〈◊〉 it not off to others We must every one give an account of such as are comâ—…ted to our charge Ezek. 3. 17. c. Heb. 13. 17. 1 Pet. 5. 2 4. The good Shepherd knoweth his own sheep and goeth before them Ioh. 10. 4. 2. Deliver nothing but what thou hast received from the Lord. 3. Conceal nothing that thou hast received but declare the whole councel of God 4. Declare Gods Word as the Word of God Of the three last Points See The whole Armor of God on Eph. 6. 19. § 181 182 183. 5. Seek not to please men If I yet pleased men I should not be the Servant of Christ. So contrary is mans humour to Gods will as both cannot well be pleased 6. So order all as God may be glorified This must be preferred before thine own profit and praise §. 33. Of Christs deputation to his Prophetical Office THe Greek word translated appointed properly signifieth made Hereupon the Arians produce this Text to prove that Christ as God was made and that he was not God eternal Sundry Answers may be given to this cavill 1. The Apostle doth not here speak of Christs divine nature but of his Prophet ticall Office 2. The word here used doth not alwaies signifie to give a being to a thing but sometimes to depute and advance to a place or office The word which in Hebrew answereth to this and which the LXX do translate with this word is thus fitly expressed in our English The Lord that advanced Moses and Aaron 1 Sam. 12. 6. where the Apostle saith that God made Iesus Lord Act. 2. 36. he meaneth that he appointed him to be a Lord Therefore he thus expresseth the same point in another place Him hath God exalted to be a Prince Act. 5. 31. It is in common speech of him that advanceth another to a dignity usually said he made him such and such a man 3. This that is here said of Gods making Christ hath reference to the former verse and in speciall to these two Offices Apostle High-Priest These being here understood or again repeated will make the sense clear thus Who was faithfull to him that made him an Apostle and High-Priest It is God the Father that is here said to make or appoint Christ as is more fully expressed Heb. 5. 5. This being applied unto God the Father puts it out of all doubt and question that Christ himself was deputed to the Offices which he did undertake He did not of himself thrust himself into them This was expresly proved to have relation to Christs Royall Function out of the mentioned phrase Thy God hath annointed thee ch 1. v. 9. § 119. It is also as expresly proved of his Priestly Function Heb. 5. 5. Here this is in particular applied to his Propheticall Office Of his immediate calling thereto See § 24. These phrases God gave his Son Joh. 3. 16. sent him Joh. 3. 34. annointed him Luk. 4. 18. and such like give evident proof of the Point Hereof that all might take more distinct notice Christ himself oft maketh mention of doing his will that sent him Ioh. 4. 34. 5. 30. 6. 38. 9. 4. 1. This was an encouragement unto Christ himself to go on in his work because God appointed him thereto Ioh. 3. 34. 2. It was a great inducement to others to attend upon his Ministry and well to heed it Ioh 11. 42. 12. 44 45. 13. 20. 4. It was a warrant and defence to Christ against his adversaries oppositions Ioh. 5. 23. 7. 16. Obj. The person here said to be appointed is true God how then could he be deputed to this or that Answ. 2. One person may send another as the first person may send the second and the first and second the third Indeed they are all equall Phil. 2. 6. but by a mutual consent one equal may be sent of another Ioh. 16. 26. 2. The Son bâ—… assuming mans nature sundry offices made himself in those respects inferiour to his Father Ioh. 14. 28. And in this especial respect was Christ appointed by God This gives us just cause to accept Christ for our Prophet and every way to esteem him as a Prophet because the Father appointed him He that receiveth me saith Christ receiveth him that sent me Joh. 13. 20. Of particular duties concerning this Point See § 26. §. 34. Of Gods appointing Ministers THat which is here said of the warrant that Christ had for his Function may be extended to all others Functions specially in the Church of God and therein most of all to Ministers of the Word for it is such a Function that is here intended whereunto God appointed Christ. It is Gods appointment that makes a true Minister No man taketh this honour unto himself but he that is called of God Heb. 5. 4. Ordinary and extraordinary Ministers under the Law and Gospel were thus proved to be true Ministers The Apostle exemplifieth this in Aaron Heb. 5. 4. Abijah herein made a difference betwixt the true Priests and Levites which served in the Temple and those false Priests which Ieroboam made 2 Chro. 13. 9 10. They were appointed by God but not these Hereby also extraordinary Prophets justified their Ministry Ier. 17. 16. Amos 7. 15. So likewise did the Apostles Rom. 1. 1. 1. Pet. 1. 1. The Ministry of Timothy is so justified 1 Tim. 4. 14. This warrant have the ordinary Ministers of the New Testament Eph 4. 11. The Lord is the high Supream Soveraign and chief Governour as in the world so especially in the Church He thereupon hath power to order and dispose places and Functions as he pleaseth Among men they who are appointed by their Soveraign to such or such an office have a right unto it So in a Family they who are appointed by the chief Governour thereof Much more they who are appointed by the Lord for none have such an absolute Soveraignty as he What may we now think of the manifold Functions that are usurped 〈◊〉 the Church of Rome Did God ever appoint a Pope to be an universall Bishop and head over the whole Church Did God ever appoint Cardinals iâ—… his Church or Abbots or Priors or Friars or Monks or Jesuites or Sacrificing Priests or any other Ministeriall Functions besides Pastors and Teachers What may we think of such women as presume to preach in publike Did that God who by the mouth of his Apostle said once and again It is not permitted unto women to speak or to teach 1 Cor. 14. 34. 1 Tim. 2. 12. did he appoint such Did God appoint boys servingmen trades-men souldiers or other like persons who never understood tongues arts no nor the body of divinity upon â—… meet pretence of gifted brethren to be Ministers of Christ and Stewards of the mysteries of God §. 35. Of such ordinary Ministers
Sonship of Iesus all which are here hinted as a motive to â—…ld fast our profession 2. The particular reference is to that main point which the Apostle presseth in this and the former Chapter about entring into Gods rest For if the question be 〈◊〉 What hope we poor sinners may have of entring thereinto the Apostle 〈◊〉 maketh answer That Christ our great Highpriest being passed into heaven we also in and by Him have hope to enter 3. The immediate reference is to that which he had delivered of the power of Gods Word and piercing sight of God himself ver 12 13. We shall be assuredly found out if we fall from our profession it becomes us therefore to hold it fast All and every of these references teach us to improve to our best advantage the means which God affordeth to us God hath given us his own Sonne whose Throne is in the heaven who is the Apostle and Highpriest of our profession who hath prepared an everlasting rest for us whose Word is exceeding powerfull and who himself is a searcher of hearts therefore we ought to persevere in the faith of Christ and hold fast our profession Thus will it not repent the Lord that he hath given us his Sonne to be our King Priest and Prophet and with him his powerfull Word Thus shall we finde and feel the sweet comforts and refreshments that flow from Christ and partake of all â—…is benefits Thus shall we see just cause to blesse the Lord for those great gifts bestowed on us §. 83. Of having a great Highpriest MOst of the particulars here laid down about Christs Priesthood have been before handled as that Christ is a Priest an high Priest and a great High-priest Of these see Chap. 2. v. 17. § 172 173 c. We are said to have this Priest in sundry respects 1. In that God the Father gave him to us by promise Gen 3. 15. 2. In that Christ is actually exhibited being come down from heaven having assumed our nature in which respect he is taken from among men and in our nature done and endured whatsoever as a Priest he was to do and endure 3. In that by the Ministry of the Gospel he is offered and tendred unto us Gal. 3. 1. 4. In that we professe to believe in him and thereby take him for our Priest if at least we do indeed believe as we professe For to believe in Christ is to receive him Ioh. 1. 12. Thus we see that this word having carrieth emphasis and is much more then if he had said Seeing there is c. This implieth a right to him and a kinde of possession of him This is a great priviledge thus to have such a Priest such an high Priest so great an high Priest All men have not this Priest How should we esteem him how carefull should we be to use him as our Priest See Chap. 7. v. 17. § 175. O let not that be verified in us which the wise man thus hinteth of a fool Wherefore is there a price in the hand of a fool to get wisdom seeing he hath no heart to it Pro. 17. 16. §. 84. Of Christ being in heaven as our Priest THe place where Christ continued to exercise his Priesthood is here said to be the heavens The plurall number heavens is used to set out the height and excellency of the place See Chap. 1. v. 3. § 35. 1. This is a strong argument against the ubiquity of Christs body For that which is contained in the heavens is not every where present I may in this case say as the Angels did to them that sought Christ in the grave when he was risen Luk. 24. 5. Why seek ye him that is in heaven among them that are on earth Long may they so seek him but while he abideth in heaven they shall not finde him on earth The like may be pressed against Transubstantiation 2. This sheweth the preheminency of Christs Priesthood above all others Priesthood Others exercised their Priesthood in places made with hands but Christ is not entred into holy places made with hands but into heaven it self now to appear in the presence of God for us Heb. 9. 24. 3. This ministreth matter of great consolation to us against whom heaven was shut by reason of our sinnes but now it is opened by Christ so as we may now well labour to enter into the celestiall rest as we were exhorted v. 11. For the way is made open and places are there prepared for us Ioh. 14. 2. This is a strong inducement to stirre us up to do as the people did in the daies of Iohn the Baptist when the Kingdom of heaven suffered violence and the violent took it by sorce Matth. 11. 12. 4. This may stirre us up to seek those things that are above where Christ sitteth 〈◊〉 the right hand of God and to set our affections on things above not on things on the earth Col. 3. 1 2. 5. This teacheth us in prayer to look up unto heaven where Christ our High-priest is For this end Christ putteth us in minde of Gods being in heaven where he teacheth us thus to pray Our Father which art in heaven Matth. 6. 9. 6. This assureth us that Christ is where his Father is presenting himself as our Highpriest for us continually before his Father 7. This giveth evidence that we also that believe in Christ shall have an habitation in heaven For saith Christ to such I go to prepare a place for you and if I go and prepare a place for you I will come again and receive you unto my self that where I am there ye may be also John 14. 2 3. §. 85. Of Christs passing into heaven and our communion with him CHrist is said to have passed into the heavens The Greek word translated passed is a compound The simple Verb signifieth to come The Preposition signifieth thorow This compound signifieth to passe thorow notwithstanding any difficulties that may seem to hinder Thus it is said that an Angell and Peter passed the first and second ward Act. 12. 10. Our Lord Christ having assumed our nature passed through the Virgins womb and being born in his infancy childhood and manage passed through many difficulties as temptations afflictions persecutions death it self and the grave yea after his resurrection he passed through the three regions of the ayr and â—…e severall orbs of the starry heavens and so entred into the highest heaâ—… Thus we see that nothing could hinder him from that place where he intended â—…ppear as our Priest for us before his Father On this ground we may be consident that we also who believe in Christ shall â—…sse through all impediments and obstacles to be in that rest where he is As the 〈◊〉 himself passed through all so will he cause his members to passe through all 〈◊〉 they may be where he is The conjunction of these two
touched ones self and he himself 〈◊〉 weight or pain of them This word is used to set out the compassion which these Hebrews had of the Apâ—…stle in his bonds and it is thus translated Ye had compassion of me in my 〈◊〉 Heb. 10. 34. They so tendred him or were so affected towards him in his bonds as they would have been toward themselves in the like case according to that diâ—…ection which is given Heb. 13. 3. A Participle derived from this Verb is thus â—…nslated having compassion one of another 1 Pet. 3. 8. This word to sympathize is drawn from that Greek word Our English phrase touched with a feeling imâ—…eth that Christ is so affected with our miseries as if he himself lay under them and felt them as much as we To set forth the compassion of the Highpriest under the Law there is another compound derived from the same simple Verb which signifieth to have compassiâ—… with measure that is to have so much compassion as is sufficient Herein he was a type of Christ who hath indeed as much compassion as is requisite In this respect Christ is said to be a mercifull Highpriest in that he was made like to us See Chap. 2. v. 17. § 176. §. 89. Of the infirmities whereof Christ hath a fellow-feeling THe particulars whereof Christ is here said to have a feeling are comprised under this word infirmities The Greek word is a privative compound The simple Noun signifieth strength Thence a Verb which signifieth to strengthen â—… Peâ—… 5. 10. The privative compound hath a contrary signification which is to 〈◊〉 sick or weak Jam. 5. 14. Rom. 14. 2. So this Noun signifieth sicknesse Joh. 11. 4. 〈◊〉 any other weaknesse and infirmity 2 Cor. 12. 9 10. The plurall number infirmities is here used because they were very many They are said to be OUR infirmities because they were such as we have in their 〈◊〉 and because they were undertaken for our sakes In this respect he is afterwards in this verse said to be tempted like as we are We have infirmities of soul and of the severall faculties thereof and of the body and severall parts thereof both inward and outward yea all the temptations and afflictions from others whereunto we are subject may be comprised under inâ—… Of all these had Christ a feeling That which is here taken for grant that Christ was touched with a feeling of our iâ—…ities may be taken two waies 1. In reference to those infirmities wherewith he was in his own person afflicted These were such as we are subject unto as is shewed before He was herein made â—…ke to us See Chap 2. v. 17. § 169. 2. In reference to those infirmities wherewith we are afflicted Christ being our Head he had a fellow-feeling of them It is oft noted in the History of the Gospel that he was moved with compassion See Chap. 2. v. 17. § 176. As an evidence of Christs fellow-feeling of our infirmities he wept Ioh. 11. 35. Luke 19. 41. He groaned and mourned Mark 3. 5. He invited such as were â—…vy laden to come unto him Matth. 11. 28. He preached to the poor Matth. 11. 5. He comforted the afflicted Matth. 9. 2. and absolved the penitent sinner Lâ—…k 7. 47 48. Because we are most affected with outward evidences it is expresly noted that â—…e â—…ed the hungry cleansed the lepers healed the sick eased the pained gave sight â—…ring and speech to such as wanted them restored limbs raised the dead and dispossessed devils To shew that he had this fellow-feeling not on earth only but that he retaineth it even still in heaven he hath not only in generall said concerning his people He tâ—…t toucheth you toucheth the apple of mine eye Zech. 2. 8. but also in particular when his Church was persecuted he said to the persecutor Saul Saul why perâ—…est thou me Act. 9. 5. In this respect the Apostle calleth the afflictions of the Church The remnant of the afflictions of Christ Col. 1. 24. namely such as Christ through his compassion and fellow-feeling suffereth in his mysticall Body Obj. It cannot stand with Christs heavenly glory to have a fellow-feeling of â—…iseries Answ. This fellow-feeling ariseth not from any passion or proper suffering in soul or body but from the mysticall union which is betwixt him and his members He accepts kindnesses done to them as done to himself and accounts wrongs done to them as done to himself Mat. 25. 40 c. Christ is thus touched with the feeling of our infirmities that we might be the better perswaded to seek to him for succour in all our needs See Chap. 2. v. 17. § 176 in the end This doth much commend Christs tender heartednesse to us He doth every way respect both our weaknesse and our wretchednesse It becomes us oft to meditate hereon for strengthening our faith It is a great incouragement for us to go unto him especially if we consider how he was touched in his own person and by reason of his union with us Let us hereupon lay open our sores and griefs before him The more we are afflicted the more he will pity us §. 90. Of Christ being tempted as we are TO prove that Christ was touched with the feeling of our infirmities the Apostle sheweth how farre he was tempted This he bringeth in by a particle of opposition BUT which here importeth a reason of the aforesaid fellow-feeling which was because he was tempted To make this reason the more clear the Apostle thus expresseth the extent of Christs temptations in all points or according to all things even all things wherein it was needfull and usefull for him to be tempted How Christ was tempted and how many waies See Chap. 2. v. 18. § 182. It is further added like as we are or word for word after the similitude sâ—… is this very phrase translated Heb. 7. 15. Here the phrase is used after the Hebreâ—… manner for the Adverb like namely like to us Not unfitly therefore for sense is it here translated like as we Christ was tempted as we are tempted in that 〈◊〉 assumed the nature of our infirmities and thereby made himself subject to the infirmities of our nature Thus was he made like us and that in all things as is shewed Chap. 2. v. 17. § 68 69. This the Apostle doth here thus distinctly set down to assure us that Christ hath compassion on us and will succour and support us in all our infirmities and â—…stresses See Chap. 2. v. 18. § 186. §. 91. Of Christs being without sinne TO prevent a cavill against the foresaid truth that Christ was in all things tempted as we are the Apostle addeth this exception or limitation yet 〈◊〉 sinne Though Christ might be tempted to sinne yet could no sinne seize vpon him The purity of Christ is set out negatively thus without sinne to demonstrate the point more clearly
dead workes THe first of the foresaid principles is thus expressed Repentance from dead works By dead works are meant all manner of sins which are so stiled in regard of their cause condition and consequence 1. The cause of sin is privative the want of that spirit which is the life of the soul as the want of life is the cause of putrefaction Men that are without that spirit are said to be dead in sin They must needs be dead works which come from dead men Eph. 2. 1. 2 The condition of sin is to be noisome and stinking in Gods nostrils as dead carrion Psal. 38. 5. 3. The consequence of sin is death and that of body and soul temporall and eternall Rom. 5. 12. and 6. 23. Repentance implieth a turning from those workes The severall notations of the word in all the three learned languages imply a turning The Hebrew noune is derived from a verb that signifieth to turn and is used Ezek. 33. 11. The Greek word according to the notation of it signifieth a change of the minde 〈◊〉 change of counsell So the Latine word also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 componuntur ex prepositione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod significat post Act. 15. 13 Prior vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 componitur ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mens Tit. 1. 15. seu intellectâ—… Phil. 4. 7. Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligo confidero Matth. 24. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 post vel iâ—…erum considero ut ij solent quos hujus vel illius facti poenitet Est igitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posterior cogitatio qualis suit in Prodigo Luc. 15. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convertâ—… vel convertor tanquam Synonyma conjunguntur Act. 3. 19. 26. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 componitur ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cura est Est impersonale Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poeniteâ—… Impersonale Est enim poenitentia posterior cura Solemus nos pâ—…itere alicujus facti cum animum id attentius expendentes cura solicitudo subit Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poenitentia ducor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exponitur apud alios authores mutatio consilij sed nunquam legitâ—…â—… novo Testamento Alij componunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meditor 1 Tim. 4. 15. Ita ut significet iterum vel postea meditor ut senior filius Matth. 21. 29. In generall repentance implieth a reformation of the whole man It presupposeth knowledge sense sorrow and acknowledgement of sin but yet these mâ—…e not up repentance For they may all be where there is no true repentance Iâ—…das had them all yet was he not reformed He retained a murtherous mind foâ—… he murthered himself Reformation makes a new man A man turnes from what he was to what he was not This the Apostle thus expresseth to turn them from darkness to light and from the power of Satan unto God Act. 26. 18. From this ground there are made two parts of repentance 1. Mortification whereby we die to sin Sin is like the Egyptian darkness which extinguished all lights it is like thornes in the ground which soak out all the life thereof Sin therefore must be first mortified 2. Vivification which is a living in righteousness If grace be not planted in the soul it will be like the ground which will send forth weeds of it self The soresaid reformation is of the whole man For the minde seeth a necessâ—…y thereof the will pursueth it the heart puts to an holy zeale and the outward parts help to accomplish it Therefore repentance consisteth not simply in sins leaving a man for a prodigall when he hath spent all may cease to be prodigall and an old adulterer when his strength is ceased may forbear his adulterous acts but in these and others like them though the act be forborn the inordinate desire may remain Nor doth repentance consist in leaving some sins onely So did Herod Mar. 6. â—… Nor in turning from one sin to another as from prophaness to superstition so did they whom the Pharisees made Proselytes Matth. 23. 15. Nor in a meer ceasing to do things unlawfull so may such as are idle on the Sabbath day The speciall principles that are comprised under this first head have reference either to the expression of dead workes or of repentance from them They are such as these 1. Man by nature is dead in sin Eph. 2. 1. Tit. 1. 16. though he live a nâ—…rall life 1 Tim. 5. 6. 2. All the acts of a naturall man are dead workes His thoughts words and deeds though they may seem never so fair Gen. 6. 5. Tit. 1. 15. for they are 〈◊〉 of dead men 3. The end of all a naturall man doth is death Rom. 6. 16. 4. There is a necessity of mans being freed for there must be repentance from deâ—… workes He were better not be then not be freed Repentance is necessary for freedome from dead works Luk. 13. 3 5. for this end knowledge sense sorrow desire resolution and endeavour to forbear dead workes are requisite Under this first head is comprised whatsoever is meet to be taught in a Cateâ—…hisme of the law rigour and curse thereof of sin the kinds and issue thereof of death and the severall sorts of it of all mans misery and impotency of repentance of the nature necessity and benefit thereof of meanes and motives to atâ—…in it and signes to know it §. 9. Of principles concerning God THe second principle is this Faith towards God By vertue of this principle they were instructed in two great points One concerning God The other concerning Faith God is here to be considered essentially in regard of his divine nature or personally in reference to the three distinct persons Father Son Holy-Ghost In the former respect they were taught what God is what his divine properties what his workes In the latter respect they were taught the distinction betwixt the three persons and that in regard of order and kind of workes which are to beget to be begotten and to proceed and also in their distinct manner of working the Father by the Son and Holy-Ghost the Son from the Father by the Holy-Ghost the Holy-Ghost from the Father and the Son Concerning the Father they were taught that he is the primary fountain of all good that he sent his Son to save the world Ioh. 3. 17. that he gave the comâ—…orter which is the Holy-Ghost Ioh. 14. 16 26. Concerning the Son they were instructed in his two distinct natures and the union of them in one person which was God manifest in the flesh 1 Tim. 3. 16. and in his three offices which were King Priest and Prophet A King to gather preserve and protect his Church A Priest to make
were at variance 4. The person that interposed betwixt them 5. The motive that stirred him thereto 6. The benefit of that office 7. The parties that partake of that benefit 8. The continuance thereof 1. The generall nature of this office may be gathered out of these words A Mediator is not a Mediator of one Gal. 3. 20. The meaning is that a Mediator stands as a middle person betwixt two parties or sides The notation of the word importeth as much and most properly it is used of standing betwixt such as are at variance 2. The main end of a Mediator is to reconcile the persons that are at variance namely the party offending to the party offended The Apostle thus expresseth it Iâ—… Christ Iesus ye who sometimes were far off are made nigh by his blood Eph. 2. 13. and again It â—…leased God having made peace thorow the blood of Christs Crosse by him to reâ—…oncile all things to himself Col. 1. 19 20. 3. The persons that were at variance were on the one side God the Creator and on the other side man who had sinned against God and provoked his wrath Many of the Angels sinned also and stood in need of a Mediator but none ever undertook to be a Mediator for them Our Mediator took not upon him the nature of Angels Heb. 2. 16. For man only he interposed himself 4. The person that enterposed was the Son of God who for that end assumed 〈◊〉 〈◊〉 that he might be fit to stand betwixt God and man For tâ—…ere is 〈◊〉 God and 〈◊〉 Mediator between God and man the man Christ Iesus 1 Tim. 2. 5. None could be worthy to appear before God but God None fit to appear for man but 〈◊〉 Therefore 〈◊〉 〈◊〉 in the flesh 1 Tim. 3. 16. was this Mediator 5. The 〈◊〉 waâ—… only his speciall and peculiar love to man Tiâ—… 3. 4. This 〈◊〉 the Father to give his Sâ—…n for that end Iâ—…l 3. 16. This moved the Son to 〈◊〉 〈◊〉 to that 〈◊〉 Eph. 5. 25. 6. The 〈◊〉 〈◊〉 of this office is reconciliation and peace betwixt God and 〈◊〉 God is moved by the mediation of his Son to pardon mans sin and to accept him into grace and favour and Christ undertaking to be a Mediator for man so communicates his Spirit into him as thereby man is humbled for his sins past deâ—… pardon and sets himself to please and honor God Thus this Mediator as he â—…ed the heart of God to man so also he turneth the heart of man to God God â—…th to such as are reconciled It is my people and they say The Lord is my God â—…ch 13. 9. 7. The parties that partake of the benefit of Christs mediation are the elect of God Those God gave to Christ. Christ died for those whom God gave to him â—…d he reconcileth those for whom he died All others are comprised under this â—…ord world concerning whom Christ thus saith I pray not for the world Ioh. 17. 9. 8. Christ continueth this office so long as there remain any of the elect to be reconciled which will not be till all things be perfected In this respect it is said that â—…e eâ—…er liveth to make intercession for them Heb. 7. 25. 1. This gives us to understand the woefull condition of such as are without this Mediator They are in the case of devils They are liable to Gods wrath and Gods wrath is a consuming fire This is one cause of the everlasting continuance of â—…ell toâ—…ments that there is no Mediator for them that are in hell Woefull in this 〈◊〉 all Pagans that have no knowledge of this Mediator and all Hereticks that deny either of his natures or the union of them in one person whereby he becomes fit to be a Mediator Yea and all incredulous persons who believe not on him 2. This gives a demonstration of the folly of those that choose to themselves any other Mediators What shew of reason can be rendred of this folly Can any be thought more able taken more fit more worthy more willing then he that hath uâ—…der 〈◊〉 Papists that heap to themselves many Mediators make humility a pretence for what they do There were in the Apostles time who made such a pretence for worâ—… of Angels The Apostle stiles it voluntary humility or affected humility Pâ—…ce of humility against Gods word is plain presumption and high arrogancy Oâ—…e cals it hypocriticall humility That therefore is a meer pretence and no good ground for a matter of so great consequence Papists to justifie their 〈◊〉 of mediators do further distinguish betwixt a mediator of redemption and a mediator of intercession Hereupon they granted that Christ alone is the Mediator of redemption but withall infer that Angels and Saints may be Mediators of intercession Answ. These two effects of a Mediator Redemption and Intercession cannot be severed one from another He that is a Mediator of Redemption will also be a Mediator of Intercession and he that is a Mediator of Intercession must be a Mediator of Redemption that his intercession may be prevalent Intercession is an application of the merit and virtue of Redemption who then can do that to purpose but â—…e that hath wrought the redemption Besides of the two the mediation of Interâ—…on is of as much worth as the other And the life and virtue of Redemption coâ—…th in Intercession If comparison might be made the mediation of Intercesâ—… would appear to be the more excellent in this that Redemption was done by suffering but the ground of Intercession is in the dignity of the person Thus by Pâ—… application of the foresaid distinction the more excellent kind of mediation is attributed to meer creatures and thereby Christ is debased below Angels and Saints But to shew that their distinction is against the intention of the holy-Ghost where mention is made of mediation of Intercession there it is said that there is one Mediator between God and man the man Christ Iesus 1 Tim. 2. 5. Where mention is â—…de of Christs mediation there we shall oft find mention of his intercession 3. This point of Christs mediation is a ground of much comfort encourageâ—… and confidence to us poor sinners to whom as sinners God is in himself a â—…ing fire If we duly weigh on the one side Gods Majesty pâ—…rity justiceâ—… wrath and on the other side our basenesse weaknesse vilenesse and wretchednesse we cannot but discern what need there is of a Mediator Adam before he had knowledge hereof when he heard the voyce of the Lord hid himself from the presence of God Gen. 3. 8. Yea this Mediator himself out of this office is very 〈◊〉 â—…ull Rev. 6. 16. But by this Mediator a free accesse is made to the throne of grace so as we may and ought boldly go thereto Heb. 4. 16. This was it that put great confidence in the Apostle Rom. 8. 34 35. 4. This point of
translated that he might sanctifie having cleansed it This is farther evident by these words it is finished John 19. 30. which Christ uttered immediately before his death 1. Heaven is no place of suffering it was therefore requisite that all suffering should be finished before Christ came thither 2. Heaven was the place where possession was to be taken of that which Christ by his blood had purchased the price therefore of the purchase must needs be paid before he could take possession Quest. Why then doth Christ in Heaven make intercession Answ. Christ his intercession is no addition of new merit but an application of what he did and endured on earth See chap. 7. v. 25. § 106. This is a strong motive to trust wholly and only on that which Christ hath done for our redemption §. 62. Of mans Redemption by Christ. THe great benefit which Christ obtained for man is expressed under this word Redemption The Greek Verb from whence this noun is derived among other things signifieth to pay a debt and this noun signifieth such a Redemption as is accomplished by discharge of a debt To this purpose another like noun is used which signifieth the price of redemption Mat. 20. 28. Redemption is in general a freeing one out of thraldom Exod. 6. 6. This is done three wayes 1. By interceding and pacifying wrath Thus the Prophet Oded procured redemption for the Captives of Judah by his intercession 2 Chron. 28. 9. c. 2. By force and might Thus Abraham redeemed his brother Lot and the people that were captives with him by overcoming their enemies Gen. 14. 16. 3. By ransom or paying a price Thus an Hebrew that was sold a slave to a stranger might be redeemed by one of his Brethren Lev. 25. 48 49. The last of these is most agreeable to the notation of the several words which in the three learned Languages do signifie to redeem Though the last be especially intended in that mention is here made of a price namely Christs blood yet the other two are not altogether exempted For Christ hath every way redeemed man This will more clearly appear if we duly weigh the distinct kinds of bondage in which mâ—…n were by reason of sin 1. They were debtors to divine justice in which respect Christ teacheth us thus to pray forgive us our debts Mat. 6. 12. 2. They are Children of wrath Eph. 2. 3. 3. They are slaves to Satan Heb. 12. 14 15. 1. As debtors Christ paid a ransom for them 1 Tim. 2. 6. 2. As Children of wrath Christ makes intercession for them Rom. 8. 34. 3. But though justice be satisfied and wrath pacified the Devil will not let his captives go Therefore Christ by a strong hand wrested them out of Satans power and destroyed him that had the power of death that is the Devil c. Heb 2. 14 15. And he spoiled principalities and powers c. Col. 2. 15. The ransom which Christ paid was the ground of mans full redemption For by satisfaction of justice way was made to pacifie wrath both which being accomplished the Devil lost his right and power over such as he held in bondage This redemption is a full freedom from all that misery and compriseth under it reconciliation justification sanctification salvation Thus true redemption was wrought for man by Christ. I say true in opposition to the types and shadows of redemption under the Law Here the truth and substance of them is intended even redemption from all iniquity Tit. 2. 14. and from the curse of the Law Gal. 3. 13. The consequences and effects following hereupon do prove as much for by this redemption divine justice is satisfied wrath pacified grace procured and all spiritual enemies vanquished and we that are redeemed are also justified sanctified and saved That which effecteth all these must needs be true The ground hereof iâ—… 1. The dignity of his person who undertook the work Christ God-man Thâ—… was he worthy to stand before God to satisfie his justice and procure his favour Thus also was he able to vanquish all that stand against him 2. The value and worth of the ransom and price that he paid which was hiâ—… own blood as was shewed § 57. See more hereof chap 2. v. 15. § 152. §. 63. Of the difference betwixt the work of Creation and Redemption MUch matter of admiration doth this work of Redemption afford unto us The work of Creation is many wayes very admirable yet not to be compared to the work of Redemption wherein the power wisdom justice mercy and other divine attributes of God do much more brightly shine forth and wherein the redeemed reap much more good then Adam by his Creation Particular differences are these and such like 1. In the Creation God brought something out of nothing but in Redemption out of one contrary he brought another out of death he brought life this was a work of far greater power wisdom and mercy Death must first be destroyed and then life brought forth 2. In Creation there was but a word and thereupon the work followed In Redemption there was doing and dying And this for Redemption could be done by none but God God must come from Heaven God must be made man God must be made sin God must be made a curse 2 Cor. 5. 21. Gal. 3. 13. 3. In the Creation God arrayed himself with majesty power and other like properties fit for a great work in the work of Redemption he put on weaknesse he assumed a nature subject to infirmities and the infirmities of that nature he did as David did when he fought against Goliah he put off all Armour and took his staffe in his hand and drew near to the Philistine 1 Sam. 17. 39 40. 4. In the work of Creation there was nothing to withstand In the work of Redemption there was justice against mercy wrath against pitty death and he that had the power of death was to be vanquished 5. By Creation man was made after Gods Image like to him By Redemption man was made a member of the same mystical body whereof the Son of God is the head 6. By Creation man received a natural being By Redemption a spiritual 7. By Creation man received a possibility to stand By Redemption a certainty of standing and impossibility of falling 8. By Creation man was placed in an earthly Paradise By Redemption he is advanced to an heavenly Paradise §. 64. Of that humiliation gratulation and subjection which the Doctrine of Redemption teacheth THough the work of Redemption be glorious in the kinde thereof yet it puts us in mind of such an estate and condition as ministreth much matter of humiliation The need that man had of Redemption sheweth that he was a slave and a captive This bondage was the most woful estate that a Creature could fall into Slaves are not their own but they are altogether theirs who hold them in slavery Now according
Iewes to distinguish it from the Sacraments of Christians The Sacraments of the Iewes were types of things to come but the Sacraments of Christians are memorials of things to come 3. It was one of their ordinary Sacraments to distinguish it from their exordinary Sacraments which were but for the time of their abode in the wilderâ—… Of the several kinds of Sacraments See Chap. 9. v. 20. § 108. 4. It is said to be one of their ordinary Sacraments to distinguish it from Cirâ—… which was the other Gen. 17. 9. 5. The outward element therein was a Lamb. Exod. 12. 3. For this creature 〈◊〉 fitly set out Christ the substance of that Sacrament Therefore he is oft 〈◊〉 a Lamb. Iohn 1. 29. 1 Pet. 1. 19. 6. That Lamb was to be eaten to shew their participation of Christ. Iohn 6. 53. 7. That it was to be celebrated after the manner prescribed is evident by this 〈◊〉 junction Ye shall keep the Passeover in his appointed season according to all the 〈◊〉 of it c. Numb 9. 3. The distinct Rites are expresly set down Exod. 12. â—… c. They concerned either the preparation to the Passeover for the partaking thereof Rites concerning the Preparation to the Passeover were these 1. A choice Lamb. v. 5. 2. A keeping of that Lamb from the dam four dayeâ—… v. 6. 3. Killing that Lamb. v. 6. 4. Sprinckling the blood thereof v. 7. 5. Rosting it whole v. 8 9. Rites concerning the partaking of the Passeover were these 1. Eating the flesh of the Lamb and that all of it v. 8 10. 2. Eating it with unleavened bread and bitter herbs v. 8. 3. It must be eaten with their loynes girded their shooes on their feet their staff in their hand and that in hast v. 11. 4. It was to be eaten in one house v. 46. 8. Those Rites were to be a sign and seal v. 13. 9. The temporal deliverance thereby intended was preservation of their first-born from that destruction which fell upon the first-born of the Egyptians and from the place and state of their bondage v. 17 27. Exod. 13. 3. 10. The spirituall deliverance typified hereby was their deliverance from their bondage under sin and Sathan 1 Cor. 5. 7. Iohn 1. 29. §. 155. Of a Sacramental Union THis word Passeover being here put for the Sacramental rites thereabout used giveth instance that in Sacraments the sign and thing signified are mutually put one for another 1. Here the thing signified is put for the sign In this sence Gods Covenant is said to be in the flesh of them that were Circumcised Gen. 17. 13. 2. The sign is put for the thing signified as the Rock for Christ 1 Cor. 10. 4. 3. The property of the thing for the property of the sign as Baptism is said to save us 1 Pet. 3. 21. 4. The property of the sign for the property of the thing as washing which is the property of outward Baptism applyed to that which taketh away sin Acts 22. 16. The reason hereof is a Sacramental Union betwixt the sign and thing signified As an hypostatical union of the two Natures of Christ gave occasion to attribute the properties of the one nature to the other so doth a Sacramental union By vertue of the hypostatical union the Son of Man even when he was on earth was saâ—…d to be in Heaven John 3. 13. and on the other side the Blood wherewith we were redeemed is said to be the Blood of God Acts 20 28. Hereby it appeareth that the inference which Papists and Ubiquitaries make of Transubstantiation and Consubstantiation from this phrase This is my Body is unsound See Chap. 9. v. 20. § 107. The Passeover being a like figure to the Lords Supper which succeeded the Passeover Matth. 26. 26. I hold it meet distinctly to set down 1. The agreement betwixt these two Sacraments 2. The difference betwixt them They agree in these particulars following 1. In the same Author they are both of divine institution Exod. 12. 1. 1 Cor. 11. 23. 2. In the general properties of a Sacrament Both had their signs and things signified Both had their Sacramental Rites Both were annexed to a Covenant and to Promises as Seals 3. The particular thing signified of both was Christ. 1 Cor. 5. 7. and 10. 16. 4. There was the same benefit of both which was deliverance from death and reconciliation with God 5. Both had the same means of application and participation of the benefit of them which was Faith 6. Both had the same ends which were 1. To seal Gods promises 2. To testify our faith and obedience 3. To be a badge of our profession 4. To distinguish from such as were not Gods people 5. To maintain love The differences betwixt the Passeover the Lords Supper and are these 1. The outward Element in that was a Lamb. In this Bread and Winâ—… which are more common usual and sooner prepared 2. Particular rites that had many and those difficult ones whereof before This fewer and more easily performed 3. The manner of setting forth Christ. That set him forth to come This past 4. The perspicuity and cleerness As a declaration of a thing is more perspicuous than a prediction of it and an accomplishment of a thing more evident than a Prophecy of it so is our Sacrament more perspicuous and cleer than the Jews Obj. Killing of a Lamb and shedding blood do more plainly and lively set forth a Sacrifice than breaking Bread and powring out wine Ans. 1. That may be granted in regard of the outward manner and it was needfull it should be so because they were Children in comparison of us and the thing signified not then accomplished so as it could not be so easily conceived and discerned But perspicuity of a Sacrament is not so much in the outward Element or Rites as in the word annexed thereto whereby the meaning of what is done is distinctly declared 2. The Elements and Rites of the Lords Supper are more significant than the element and rites of the Passeover and they do more lively set forth the whole benefit that we receive by Christ which is not only to have sin removed but to be nourished and refreshed by him Bread better compriseth all manner of food under it then flesh bread is the strength and stay of a mans life Wine may be drunk but blood cannot Wine cheereth the heart of man A participation of Christ is more lively set forth in the rites of the Lords Supper than of the Passeover 5. The efficacy As the Lords Supper doth more lively set forth our participation of Christ so the efficacy thereof must needs be the greater according to mans apprehension in Christ and is more or less affected 6. The amplitude The Passeover was only for the Jews Exod. 12. 43. The Lords Supper is for all Nations 7. The continuance The Passeover had a date This is to continue till the Lords coming 1 Cor. 11. 26. §. 156. Of Sacraments
vvhile it lived and is severed from it by death vvhether it do or can before the resurrection enter into that body again and in that body perform any duty of a living man vvithout a miracle for Papists teach that the Soul of Samuel appeared unto Saul after he was dead For this they render these reasons 1. The Scripture expresly saith that Saul perceived that it was Samuel and that Samuel said to Saul 1 Sam. 28. 14 15. Ans. It is usual in Scripture to give the names of things to resemblances of them even to such things as are like them Besides Saul might be deceived and think that he perceived that to be Samuel vvhich vvas not so 2. He that is called Samuel foretold things to come even such things as did answerably fall out 1 Sam. 28. 19. Ans. 1. There vvas probability of that vvhich he that appeared to Saul did foretell namely That Israel should be delivered into the hands of the Philistines the next day and that Saul and his sons should be dead For the enemies vvere very strong vvell prepared to battel and resolved to put it to the Trial the next day vvithall he knew that God had forsaken Saul and supposed that God would leave him in that straight and thereupon conclude that he and his sons should be destroyed 2. God might use evil spirits to declare some things to come as vvell as evil men Deut. 13. 2. 3. What did the Devil care if that which he foretold had proved 〈◊〉 He is the Father of lies and cares not to be found a liar so as he may work any mischief by his lie That it was not the Soul of Samuel appears by these Arguments 1. The Souls of those that depart in the Lord are so preserved by the Lord as nor Witches nor Sorcerers nor the Devil himself can disquiet them and bring them to their bodies again 2. The uniting of body and soul again after they are separated by death is a Divine work and cannot be done by a Diabolical power Eliah and Elisha were declared to be the Prophets of God by a like work 1 King 17. 〈◊〉 2 King 4. 35 36. and 13. 21. So Christ declared himself to be the son of God by like acts Matth. 9. 25. Luke 7. 15. Ioh. 11. 44. And Peter hereby shewed himself to be an Apostle of Christ Act. 9. 40. So did Paul Act. â—…0 10. 3. Had he been Samuel indeed he would not have suffered himself to be worshipped as Saul worshipped that personage which appeared to him An Angel would not suffer Divine worship to be done unto him Rev. 19. 10. Not Peter Act. 10 25 26. We may therefore well conclude that Samuel himself being dead quietly rested and could not be molested by the Devil upon any ones motion as is suggested §. 224. Of Samuel's being a type of Christ. THE last point to be observed about Samuel is to shew wherein he was a type of Christ. This will appear in the particulars following 1. In the ground of his birth Samuel was a Child of prayer and a Child of promise intended in this phrase God grant thee thy petition that thou hast asâ—…ed of him 1 Sam. 1. 17. This he spake as High-Priest by the Spirit of God So was Christ Isa. 9. 6. and 14. 7. 2. In the great favour and especial grace wherein he grew up after he was born 1 Sam. 2. 26. So did Christ Luk. 2. 40 52. 3. In the rejoycing that was after his birth A solemn form of praise was spâ—…ung thereupon 1 Sam. 2. 1. So after Christ's birth Luk. 2. 13 14. 4. In the Stock out of which he was brought forth which was a barren woman 1 Sam. 1. 15. So Christ out of a Virgin Matth. 1. 23 25. 5. In his worth and excellency for so were all Children of prayer and promise of singular worth 1 Sam. 3. 19 c. But Christ herein infinitely surpassed all 6. In Gods timely manifesting himself to him even when he was but a child 1 Sam. 3. 1 c. So in Christ at twelve years old Luk. 2. 42. 7. In his distinct offices for Samuel was a Priest 1 Sam. 7. 10. a Prophet 1 Sam. 3. 20. And a Judge 1 Sam. 7. 15. So was Christ a Priest a Prophet and a King 8. In his faithfulness 1 Sam. 3. 20. Christ surpassed all sorts as in other things so in faithfulnes Heb. 3. 2. 9. In the end of his raising up which was to rescue Gods people from their enemies 1 Sam. 7. 13 14. This was the end of Christ assuming our nature Lâ—…k 1. 71. Therefore at the time when the one and the other were raised up 〈◊〉 people of God were in great servitude 10. In that ingratitude of the people against him notwithstanding his diliâ—…ence in well-governing them and the great deliverances wrought by him he was rejected 1 Sam. 8. 5. So was Christ dealt withall Luk. 19. 14. Matth. 11 42. §. 225. Of the speciall evidences of the Prophets Faith THE seventh and last particular is more indefinite than the former were They were set down by their distinct roomes These are many of them implyed under this title of function Prophets The word is of the plurall number because there were many included under it Of this title Prophet Of the function comprised under it of the distinct 〈◊〉 thereof Of their extraordinary endowments of the reasons why they were 〈◊〉 up and of sundry other points concerning them See Chap. 1. ver 1. â—… 12. That which I here intend to add about them is concerning the speciall evidences of their Faith for for that end is mention here made of them The evidences were these 1. Faithfulnes in their function this is manifested two wayes 1. They delivered nothing but what they had received hereupon many of their Prophesies began with this stile Thus saith the Lord The Word of the Lord Isa. 7. 7. Zec. 4. 6. 2. They concealed nothing they had received Though it were a burden This therefore was another phrase of Prophets The burden of the Lord. Mal. 1. 1. When by reason of the peoples unworthines Ieremiah had a thought of concealing Gods Word it was in his heart as a burning fire shut up Jer. 20. 9. 2. Diligence in their calling This is set out by their rising betimes 2 Chro. â—…6 15. And rising up early every day Jer 7. 25. 3. Courage they would not be daunted with peoples opposition Their faces were hardy strong as an adamant Ezek. 3. 8 9. 4. An humble submission to whatsoever God should call them Isaiah walked bareâ—…foot Isa. 20. 3. Ieremiah went with a yoke about his neck Jere. 27. 2. and 28. 10. Ezek. 1. Elie eat his bread made of all sorts of course corne mingled together and drunk water by a stinted measure which was a very small measure Ezek. 4. 11 12. 5. Patient bearing of all manner of persecution Christ testifieth thus much of them Matth. 5. 12. and Stephen Act.
of the spirit of sanctification in him is more worth than Millions of Worlds as a rich and precious Jewel is of more worth than many loads of filthy mud 2. By reason of that benefit vvhich Saints bring to the places vvhere they are The vvorld through ignorance taketh no notice of that benefit or through obsâ—…inacy scorneth it or through malice persecute them who bring that benefit and thus shew themselves like hogs and dogs and so are not vvorthy the society of Saints In this reason two things are necessarily implied and two others plainly expressed 1. The things implied are these 1. The vvorth and benefit of Saints 2. The vvorlds esteem of them 2. The two things expressed are these 1. The vvorlds vilenesse 2. The judgement following thereon §. 266. Of the word of Saints OF the first point imployed which is the worth and benefit of Saints see Chap. 13. vers 1. § 8. One special ground thereof is Gods favour to them A mortal Kings favour may make a mean man precious and of high account Instance Pharaoh's favour to Ioseph Gen. 41. 40. c. And Darius his favour to Daniel Dan. 6. 3. And Ahashuerosh his favour to Hester and Mordecai Hest. 2. 17. and 9. 4. And the favour of other Kings to their favourites in all ages Much more will the favour of the eternal God Almighty Lord and King of Kings make men precious There is an Hebrew word which fitly answereth to our English word a favourite whereof see Saints sacrifice on Psal. 116. vers â—…5 § 95. 96. Another ground is their Union with Christ As Christ assumed mans nature in general So he hath united in special their persons to that mystical body whereof he is the head they are all called Christ 1 Cor. 12. 12. In this respect they must needs be the most precious Creatures of all A third ground is the aboad of the Spirit of God in them whereby they are enabled to do much good wheresoever they come 1. This is a matter of high admiration and requireth much gratulation 2. It is a great incitement to be of this society and fraternity men vvill serve seven years or more to be of a good Company but what Company like to this 3. This should make us content with this worthy estate and precious condition With what estate shall any be content if not with this The honourable man is in a slippery estate witnesse Haman The rich man holds an Eeâ—… by the tail for Riches fly away as an Eagle Prov. 23. 5. The voluptuous man nourisheth an Adder in his bosom For he that withheld not his heart from any joy discerned all to be vanity and vexation of spirit Eccles. 2. 11. But believers when they wander have cause to be more content than they that dwell in stately Palaces and they that are clothed with Sheeps skins and Goat skins have more cause to rejoyce than Herod in his royal apparrel Act. 12. 21. When they are destitute they have more cause of content than Dives who fared sumptuously every day Luke 16. 19. When they are afflicted they are in a better condition then Belshazzar when he was most merry with his Princes Wives and Concubines Dan. 5. 3 4. When they are evil intreated they are better than they who are applauded as Herod was Act. 12. 22. When they are tormented they are in a better case than they that stretch themselves upon beds of Ivâ—…ry Amos 6. 5. 4. The worth of Saints teacheth them to walk worthy of that worth They must be like the Woman arrayed with the Sun which trampled the Moon under her feet Rev. 12. 1. Their worthy walking is to be heavenly minded and to have an heavenly conversation Their condition calls them to contemne the world and their want of a setled place in this world should put them on to wander heaven-ward And to seek that Citie which is to come So did wanderers of old vers 16. 5. The aforesaid worth of Saints is a great comfort and encouragement against the scoffs and scorns of the men of this world It is enough that whatsoever the world judge of them they are precious in Gods sight That good angels answerably have them in high esteem and that other Saints account them as Gods chiefest Treasure 6. This affords a caveat to the men of this world to take heed of abusing these wanderers These are they of whom the Lord saith Touch not 〈◊〉 anointed Psal. 105. 15. And again He that toucheth you toucheth the apple of mine eye Zech. 2. 8. God may in his unsearchable wisdom suffer his worthy ones to be tried and thereupon suffer adversaries and persecutors to prevail against them for a while but assuredly as Gods precious ones shall not be utterly forsaken so their adversaries shall not go scot-free 2 Thâ—…s 1. 6 7. §. 267. Of the worlds vile esteem of Saints THE other thing implied is the worlds esteem of Saints and that is a base and vile esteem as if they were not to be regarded For the aforesaid instances that they wandered in Sheeps skins c. doth manifest a vile esteem of them They neglected they rejected they ill entreated them Isâ—…mael had a mean esteem of Isaac manifested by mocking him Gen. 21. 9. So had Saul of David 1 Sam. 22. 11 and Michal his daughter 2 Sam. 6. 16. David's oâ—…t complaints hereof Psal. 119. 51. and 79. 4. So Iob Iob 30. 1. c. The Prophets observe this to be the common conceit of the world Isa. 62. 4. Ier. 30. 17. So doth an Apostle 1 Cor. 4. 13. Wofull experience giveth too evident proof of the truth hereof even in these our dayes This is so by reason of many corruptions in the world As 1. Ignorance both of the true worth of Saints and also of Gods high account of them The world is blinde in spiritual matters 1 Cor. 2. 14. 〈◊〉 2. Unbelief The world will give credit to nothing revealed out of Gods word Isa. 53. 1. 3. False principles As false rules of judging which are outward shew sence and worldly glorie The world sets too high a price on external and earthly things 4. Malice This adds much to their blindnesse yea it casts dust upon the eye of their reason It becomes us to take heed of being beguiled vvith the vvorlds esteem and account of men Yea and to take heed that vve be not over credulous in believing the reports that the vvorld giveth and rumours that it spreadeth abroad of Saints What vile reports did they give of John the Baptist and of Christ himselâ—… Mat. 11. 12 19. The like might be exemplified in every age of the vvorld §. 268. Of the Worlds unworthinesse a cause of Saints wandring THE first thing expressed in this reason of Confessors wandring is the vvorlds vileness The vvorld is not vvorthy of them This consequence is confirmed by this direction vvhich Christ giveth to his Disciples
help us on in our Christian course Run Looking unto Iesus The Greek word translated looking is a compound Of the simple 〈◊〉 See Chap. 2. v. 8. § 68. That properly signifieth to see This compound carrieth emphasis and properly signifieth to look back or see again and joyned with the preposition which signifieth unto as here it is joyned intimateth withdrawing of the eyes from all other objects and fastning them on that which 〈◊〉 behold That the word seeing or looking is taken sometimes literally sometimes metaphonically hath been shewed Chap. 2. v. 9. § 72. Here it is taken metaphorically and applied to the eyes of the mind and setling them on Jesus The eye of the soul is faith wherewith things invisible to the bodily eye may be seen Heb. 11. 27. Thus Abraham saw Christ before he was actually incarnate 〈◊〉 8. 56. So may we that live since his ascension look on him Thus have thus 〈◊〉 all true believers look on Christ from the beginning of the world to the end thereof Of this title Iesus see Chap. 2. v. 9. § 73. It setteth forth the main end of Christs assuming our nature which is to be our Saviour and that to save from our sins Matth. 1. 21. It is here fitly used in that thereby we are put in mind of that help we may expect from Jesus for this title sheweth that Christ hath undertaken to be our Saviour and to free us from all dangers and from all things that may hinder us in our race to heaven This direction of looking unto Jesus giveth us to understand that the ability which we have to run our Christian race is from Jesus This is demonstrated 1. Affirmatively thus I can do all things through Christ which strengthneth me Phil. â—… 13. In this respect is Christ resembled to a vine Joh. 15. 1. And to an head Eph. 4. 14. 2. Negatively without me saith Christ ye can do nothing Joh. 15. 5. By Christ that disability which man at first by his sin brought upon himself to good is taken away His nature is altered he is made a new creature 2 Cor. 5. 17. 1. Much doth this commend the goodnesse of God who though he hath set an hard race before us yet he hath provided sufficient help He deals not with his people as Pharaoh with the Israelites who imposed an heavy task upon them and yet denied ordinary means for the accomplishing the same Exod. 5. 7. 2. This goodnesse of the Lord should encourage us against our own weaknesse and incumbrances inward or outward Iesus can do more for our help then the Devill and all his instruments for our hindrances He is ready at hand to put out his hand to save us as he did Peter when we are ready to sink Mark 14. 31. This metaphor looking setting forth the act of faith gives evidence that faith is the means of obtaining help from Iesus This was lively represented by the Israelites looking upon the brazen serpent Numb 21. 8. Ioh. 3. 14 15. Christ is the fountain faith the pipe whereby grace is conveyed to us See the Churches Conquest on Exod. 17. 11. § 43. §. 13. Of Christ the Author of Faith TO enforce the foresaid duty of looking unto Iesus he is here set forth to be he Author and Finisher of faith Of this word translated Author See Chap. 2. v. 10. § 95. There it is translated A Captain but such an one as is also the beginner and first author of a thing It being here premised before the other title Finisher it implieth such an Author as is the primary beginner as hath the absolute ordering of that which he beginneth so as he can and will finish it according to his mind Thus is Christ the Author of our faith This is evident by these and such like generall proofs Faith is the gift of God Eph. 2. 8. It is given to you to believe Phil. 1. 29. But more particularly in that the Apostle prayeth for faith from the Lord Iesus Christ Eph. 6. 23. On this ground this gift is stiled the faith of Iesus Christ Rom. 3. 22. Gal. 2. 16 20. For as Christ is the revealer of faith and the object of faith and the matter of faith so also the Author of it The means whereby this grace is wrought are of Christ as the principall outward means which is the preaching of the Gospel stiled the word of faith Rom. 10. 8. And the Sacraments which are seals of the righteousnesse of faith Rom. 4. 11. Yea also the Spirit which is stiled the spirit of faith 2 Cor. 4. 13. And faith is said to be given by the Spirit 1 Cor. 12. 9. All these means outward and inward are of Christ therefore the grace wrought by them must also be of him It is not of man by nature neither doth the law reveale or work it but it is by Iesus 1. This clearly demonstrateth that without Christ no faith at least no such faith as should bring men to salvation For this author of faith is also stiled The Captain or Author of salvation Chap. 2. v. 10. And Chap. 5. v. 9. § 50. 2. It informeth us in the kind of this gift that it is supernaturall The Son of God came from the bosome of his Father to reveale it and to work it in us 3. It is our duty to use such means as Christ hath sanctified for attaining this gift He that is the Author of it will work it in his own way and course §. 14. Of Christ the Finisher of Faith TO shew that Christ goeth on in that good work of faith which he hath begun The apostle addeth this other work of Christ Finisher Of the Greek verb whence the noun here translated Finisher is derived See Chap. 2. v. 10. § 97. According to the notation of the word it signifieth one that perfecteth what he taketh in hand and so as nothing needs be added thereto So as faith is perfected by Christ. With much confidence doth the Apostle thus confirme this point I am confident of this very thing that he who hath begun a good work in you will perform it untill the day of Iesus Phil. 1. 6. But more expresly speaking of Christ he thus sayeth Who shall confirm you unto the end that ye may be blameless In this respect saith Christ himself Him that commeth to me I will in no wise cast out Joh. 6. 37. Thus he giveth his sheep eternall life Ioh. 5. 28. Christ doth finish what he undertakes because 1. It is his Fathers will that he should so do Ioh. 6. 39 40. 2. To manifest his Power Wisedome Faithfulnesse and other like excellencies He is far from a foolish builder Luk. 14. 28. c. 3. To move men to depend on him in that he will in no wise faile such as believe on him 1 Pet. 2. 6. 1. Here we have the true ground of a believers confidence and of persevering unto the
end Hereof see more Chap. 3. v. 12. § 133. 2. This cannot but much encourage us against our own weaknesse and manifold temptations whereunto we are subject that he who is the Author of our faith is also the finisher thereof 3. This giveth proofe of that sufficient help which we may have from Christ to finish our course aright For he that is the Author of our faith and sets us in the way is also the finisher thereof so as he will uphold us till he brings us to the end thereof What can more be desired then to be brought into the right way and to be enabled to hold ouâ—… unto the end Christ is not only as other Saints a Companion in our way with us nor yet only as a Guide to go before us and shew us the right way but an Helper and Supporter enabling us to run and finish our race §. 15. Of Christs setting joy before him THe more to encourage us in our Christian race to look unto Iesus the Apostle further setteth him forth in those things which he did as a patterne for our imitation in these words he endured c. Of imitating Christ See Chap. 13. v. 13. § 132. For our greater encouragement and better direction for following Christ the Apostle premiseth that which Christ aimed at in his sufferings and whereby he was encouraged the more cheerfully to endure them in these words for the joy that was set before him The preposition translated for is of a different signification 1. It signifieth instead or in the place or room as where it is said Archilaus 〈◊〉 instead of Herod Matth. 2. 22. And thus Will he for a fish give him a serpent that is instead of a fish Luk. 11. 11. Thus do many take this phrase grace for grace John 1. 16. one grace instead of another They who thus take it here give this interpretation of it Christ instead of that glory which he had in heaven voluntarily â—…umbled himself to earth and there 〈◊〉 the Crosse and despised the shame In the generall this collection is a truth and the phrase simply considered in it self may well beare it It is expresly set down Phil. 2. 6 7 8. 2. It implyeth a finall cause and here setteth down the prize which Christ aimed at â—…n enduring the crosse and despising the shame That here it is so taken is evident by these reasons 1. This preposition is frequently so used as Eph. 5. 31. Matth. 20. 28. And so it may be taken in the 15. verse of this Chapter 2. The participle here used set before is the same that was used v. 1. § 10. 3. The correspondency of this pattern of Christ with that former pattern of Saints doth further confirm the point 4. The great encouragement that we may hence have in running our race For by this joy set before Christ we may know that we also have a joy set before us Thus this shewes that Christ by having his eye set upon the joy which should follow upon his sufferings was thereby encouraged to endure what he did For with the nature of our infirmities he assumed the infirmities of our nature In this respect it is said that he trusted in God Chap. 2. v. 13. § 119. On this ground it is said that an Angel appeared to him in his Agony strengthening him Luk. 22. 43. This is a good warrant unto us to have an eye upon that recompence which will follow upon all our undertakings and sufferings in that course whereunto God calls 〈◊〉 See hereof Chap. 6. v. 18. § 149. and Chap. 11. v. 26. § 146. §. 16. Of that joy which Christ set before him THat end which Christ especially aimed at is here stiled Ioy and is derived from a verb that signifieth to rejoyce or be glad Ioh. 11. 15. This grace of joy or rejoycing is set down under another Greek word Chap. 3. v. 6. § 63. There is distinctly shewed what rejoycing is and what joy is Here joy is taken in a very high and transcendent degree As 1. For all that glory which Christ left when he descended into the lower parts of the earth Eph. 4. 9. Therefore a little before his ascension thereunto he thus prayeth O Father glorifie thou me with the glory which I had with thee before the world was John 17. 5. 2. All that was added by the work of redemption as 1. A clearer manifestation of Gods divine properties 2. The exaltation of his human nature 3. Mans redemption and Salvation following thereupon 4. The praises that through all Ages should be given to him 5. The preaching the Gospel through the whole world These and other particulars like to these are expressed under this title joy In foure respects 1. In opposition to the Crosse and shame which were very bitter and grievous 2. In regard of that true and great joy which that glory did give in it self For he was to be ever before his Father in his presence at his right hand Psal. 16. 11. 3. In regard of that joy and delight which Christ took therein The very expectation thereof was very joyous Psal. 16. 9. Much more the fruition 4. In regard of the joy which it bringeth to all that are given him of his Father Heb. 3. 16. By this we see that Christs crosse and shame had joy appertaining to it even while he was on earth The place and time of his suffering and shame Iesus reioyced in spirit Luk. 10. 21. This was foretold Psal. 16. 9 10. Christ cheerfully enduring the one and the other giveth further proof hereunto By this we are enformed in sundry remarkable points such as these 1. The kind of Saints sufferings Thâ—…y are herein like to Christ. Therefore Christ biddeth them to rejoyce Matth. 5. 12 So his Apostle 1 Pet. 4. 13. On this ground they have rejoyced Acts 5. 41. 1 Pet. 1. 6. 2. The difference betwixt Saints and others sufferings Saints suffer as memberâ—… of Christ with him and for him and in that respect have joy accompanying them Others sufferings are not so 3. The difference betwixt faith and sense What is grievous to sense is joyous to faith 4. Gods tender care over his Son and all that belong unto him Though in wisedome he see it meet to make them fulsompotions and to swallow bitter pills yet he so sweetens them as they willingly and joyfully take them 5. The reason why so many shrink from the Crosse or faint under the burthen of it and why they are troubled at shame Surely it is want of a due apprehension of this joy They are either ignorant of it or believe it not or regard it not or do not well poyze the one with the other the Crosse and shame with the joy They walk by sense and not by faith §. 17. Of Christs Crosses THe things which moved Christ to set the foresaid joy before him were two Gross and Shame A Crosse properly taken