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
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
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
likewise Joh. 5. 19. The difference is only in the manner The Father doth all by the Sonne and the Sonne doth all from the Father The Apostle here sets out the dignity of Christ under this title Heir rather then Lord as Acts 2. 36. 1. To give proof of that relation which he noted before that Christ was truly and properly a Sonne For he was the Heir 2. To shew the perpetuity thereof For the heir ever abideth in the house Gen. 21. 10. Ioh. 8. 35. 3. To manifest the right that we have to be adopted sonnes and heirs Ioh. 8. 36. If the Sonne shall make you free ye shall be free indeed In this respect we are stiled Ioynt-heirs with Christ. This dignity of Christ to be Heir is further amplified by the extent thereof in these words of all things The Greek may be restrained to persons as being of the masculine gender or extended to things as of the newter This latter includeth the former For if he be heir of all things then also of all persons For he that is heir and Lord of all things must needs also be so of all persons Besides it is more proper to say an heir of things then of persons Well therefore hath our English taken away the ambiguity by translating it heir of all things and thus it answers the propheticall Promise Psal. 2. 8. I shall give thee the heathen for thine inheritance and the uttermost parts of the earth for thy possession §. 18. Of Christ the Creator of the worlds THe Apostle goeth on in setting out the dignity of Christ and to that excellency which appertained to him as Mediator betwixt God and man he addeth a greater being proper to him as he is God Almighty in these words By whom also he made the worlds Though this word Made be a common work attributed in other places to mens works as well as to Gods yet in this place it is taken for that divine work which is proper to God alone create as Acts 14. 15. and 17. 24. So as it pointeth at that first great work of God which is mentioned Gen. 1. 1. This is evident by the things made comprised under this word worlds The Greek word according to the proper notation and most usual acceptation thereof signifieth Aeternity It is oft put for an age The Hebrew hath a word which is every way taken in the same sense The Root or Verb whence it cometh signifieth to hide Thereupon Time the date whereof is hidden is set out thereby and that in these considerations following 1. Aeternity Psal. 90. 2. 2. A long date the end whereof was not known Deut. 13. 16. 3. Continuance of legal Rites till they ended in their truth Exod. 12. 24. 4. Continuance of Rites till they determined in the Iubile Exod. 21. 6. Lev. 25. 40. 5. The time of a mans life 1 Sam. 12. 22. By a metonymy the same word setteth out the world that was made in the beginning of time and hath been continued throughout all times and ages And because the world which compriseth under it all things that ever were made is distinguished into three parts 1. The invisible glorious world of the blessed in Heaven called the highest world 2. The starry skie wherein all that the Scripture stileth the hoast of Heaven are contained and this is called the middle world 3. The elements and all things compounded of them or contained in them Even all that space which is under the Moon and whatsoever is comprised therein this is called the inferiour world In regard of this distinction of parts the plurall number worlds is used Answerably in Greek a word of the same signification is used in the plurall number He made the worlds These three worlds are distinguished into two namely Heaven and Earth Col. 1. 16. Thus we see how under this word worlds all things that ever were made above and below visible and invisible are comprised So as the making of the worlds setteth out the divine power of Christ. Where it is said that God by him made the worlds the Sonne is not set out as a meer instrument in this work but as a primary and principal agent therein together with the Father for what thing soever the Father doth these also doth the Sonne likewise Joh. 5. 19. That particle likewise is not to be taken of doing different things like to an other for he there speaketh of the very same thing but of doing them by the same power authority dignity with the same minde and will after the same manner to the same end and that jointly together the Father and the Sonne Therefore what the Father is said to do by the Sonne is in other places said to be done by the Sonne simply considered in and by himself without relation to the Father as Ioh. 1. 3. All things were made by him And Col. 1. 16. All things were created by him The Father is said to do this and that by the Sonne for these reasons 1. To give proof of the distinction of Persons 2. To â—…et out the order of the Persons the Father first the Sonne second 3. To declare their manner of working the Father by the Sonne and the Sonne from the Father Gen. 19. 24. 4. To shew the consent of the distinct Persons Father and Sonne 5. To demonstrate the identity of the essence of Father and Sonne that both are one divine nature and essence in that the same divine work is attributed to both This consequence is inferred upon a like ground Ioh. 5. 17 18. As the Father is here said to make the worlds by his Sonne so of God in reference to the Sonne indefinitely it is said By whom are all things Chap. 2. v. 10. The Sonne therefore is here declared to be true God §. 19. Of Christ the brightness of Gods glory STill doth the Apostle proceed in setting out the divine glory of that Sonne by whom the Father hath made known his will to us under the Gospel in these words spoken of the Sonne in relation to the Father Who being the brightness of his glory c. The word translated brightness is metaphoricall but very fit for the point in hand The Verb whence it is derived signifieth to send forth brightnesse or light and the Noun here used such brightness as cometh from light as the brightness or light or sun beams issuing from the Sun No resemblance taken from any other creature can more fully set out the mutuall relation between the Father and the Sonne For 1. The brightness issuing from the Sun is of the same nature that the Sun is 2. It is of as long continuance as the Sun Never was the Sun without the brightness of it 3. This brightness cannot be separated from the Sun The Sun may as well be made no Sun as have the brightness thereof severed from it 4. This brightness
is from the Sun not the Sun from it 5. This brightness cometh naturally and necessarily from the Sun not voluntarily and at pleasure 6. The Sun and the brightness are distinct each from other the one is not the other 7. All the glory of the Sun is in this brightness 8. The light which the Sun giveth to the world is by this brightness How distinctly and clearly doth this metaphor set out the great Mysteries of our Christian faith concerning God the Father and Sonne For they are 1. Of one and the same essence Ioh. 10. 30. 2. Coeternall Ioh. 1. 1. 3. Inseparable Prov. 8. 30. 4. The Sonne is from the Father God of God light of light very God of very God 5. The Sonne is begotten of the Father by nature not by will favour or good pleasure Rom. 8. 7 32. 6. The person of the one is distinct from the other For the Father is not the Sonne nor the Sonne the Father Joh. 5. 17. 7. The incomprehensible glory of the Father most brightly shineth forth in the Sonne Ioh. 17. 5. 8. All that the Father doth in relation to creatures he doth by the Sonne As in these respects Christ is fitly and justly stiled brightness so in regard of his surpassing excellency he is said to be the brightness of GLORY Of the Hebrew and Greek words translated glory see Chap. 2. v. 7. § 60. Glory attributed to a thing in the Hebrew dialect importeth the surpassing excellency thereof as a Crown of Glory Prov. 16. 31. a Throne of Glory Ier. 17. 12. a Name of Glory Isa. 63. 14. a most excellent and glorious Crown Throne and Name Thus to set out the surpassing excellency and most glorious majesty of God he is stiled the God of Glory Acts 7. 2. the Father of Glory Eph. 1. 17. And his Sonne the Lord of Glory the King of Glory 1 Cor. 2. 8. Psal. 24. 7. Never was any brightness like to the brightness here mentioned well therefore might it in regard of the excellency of it be stiled brightness of Glory Glory and excellency are set together Isa. 4. 2. signifying the same thing See more of Glory Chap. 2. § 60 93. Our English doth here well insert this relative particle HIS in reference to the Father thus the brightness of his glory for the particle his expressed by the Originall in the next clause his person may have reference to both the branches as his glory his person This much amplifieth the point in hand and sheweth that the Sonne was in his Fathers greatest excellency no whit inferior to him but every way equal He was brightness the brightness of his Father yea also the brightness of his Fathers glory What excellency soever was in the Father the same was likewise in the Sonne and that in the most transplendent manner Glory sets out excellency Brightness of glory the excellency of excellency §. 20. Of Christ the excellency of his Fathers person TO make the forenamed mystery the more cleer the Apostle addeth another resemblance in these words and the express image of his person This in the general importeth the same thing which the former did so as the two metaphors are like the two visions which Pharaoh saw in a dream they are doubled to shew that the Point intended thereby is most certain and sure Gen. 41. 32. This phrase the express image is the exposition of one Greek word which may thus fitly be translated character The Verb whence the word is derived signifieth to engrave and the word here used the stamp or print of a thing engravened as the stamp on money coined the print on paper pressed by the Printer the mark made by a seal or any like impression There is another like word coming from the same root oft used in the book of the Revelation and translated a mark and in Acts 17. 29. it is translated stone gravened But the former significations of the word stamp print seal or mark are most proper to this place Nothing can be more like an other then the picture or image on the thing stamped or printed is to the picture or image on the tool mold seal or instrument wherewith it is made the one carrieth the very form of the other Very fitly therefore is it by our English translated the express image §. 21. Of the Sonne a distinct Person THe next word is fitly translated Person According to the proper notation and derivation of the word it signifieth a substance or subsistence which are in a manner latine words and set out the being of a thing even a particular and distinct being which is most properly called a person The simple verb from whence this compound is derived signifieth to set to settle to establish Mat. 25. 33. 12. 25. Essence or nature importeth a common being as Deity or God-head which is common to the Father Sonne holy Ghost For the Father is God the Sonne is God and the holy Ghost is God But subsistence or person implieth a different distinct individual incommunicable property such are these three Father Sonne holy Ghost For the Father is different from the Sonne and holy Ghost so the Sonne from the Father and the holy Ghost and so the holy Ghost from the Father and the Sonne and every of those distinct in himself and so incommunicable as neither of these persons is or can be the other Thus we see how these two words subsistence and Person import one and the same thing yet our English for perspicuity sake hath rather used this title Person and that in imitation of the Latin Fathers For what in this mystery of the Trinity the Greek Fathers called substances or subsistencies the Latin called persons They said that there were three substances and one essence as we say there are three Persons and one essence This relative particle HIS added to the word Person hath relation to God mentioned in the first verse as if he had more plainly thus said the express image of the person of God This Christ is in a double respect 1. As he is the second Person in the sacred and indivisible Trinity 2. As he is Immanuel God with us God manifested in the flesh As he is the Sonne of God the second person in Trinity the whole divine essence and all the divine properties are communicated to him In this respect the two forementioned resemblances of brightness and character and also all other resemblances which by the wit of man can be imagined come short in setting out the relation betwixt the Father and the Sonne They are not only like each other but they are both the very same in nature Resemblances may be some help to us who are better acquainted with earthly and sensible things then with heavenly and divine But they cannot possibly set out divine mysteries especially such as are of all the deepest and profoundest as the mysteries of the Trinity of
Persons in the Unity of Essence and the Union of God and man two distinct Natures in one Person Therefore sundry resemblances are used one to set out one point an other an other and yet all that can be used cannot to the life and full set out the Eystery Again As Christs humane nature is Hypostatically united to the divine nature Christ is visibly the character or express image of God For in Christ incarnate the divine properties were made most conspicuous as Almighty Power infinite Wisdome Truth Justice Mercy and the like In Christ as God-man dwelt all the fullness of the Godhead bodily Col. 2. 9. In this respect the glory of Christ made flesh is said to be the glory as of the only begotten of the Father Joh. 1. 14. and in that flesh saith Christ of himself He that hath seen me hath seen the Father Joh. 14. 9. Thus the resemblance here used is very fit For he that seeth the character or figure which is on the thing stamped or printed sees therein the figure that is on the instrument wherewith it was stamped §. 22. Of the Benefits arising from the relation of the Sonne to the Father BY the resemblance of a character we see what is to be sought in Christ namely whatsoever is in the Father As the former metaphor implieth that the glory of the Father is invisible till it shine forth and shew it self in the Sonne so this likewise declareth that the Fathers excellency is as it were hid and could not be known unless it were revealed and laid open in this character or express image Again As the former metaphor implieth that out of Christ who is that brightness there is no light at all but meer palpable darkness for God whâ—… only is as the Sun light in himself and the fountain of all light to all creatures doth by this brightness only shine out to us Ioh. 1. 9. So this metaphor importeth that in Christ the Father is truly and thoroughly to be known For a character well made doth not only in part and obscurely but fully and to the life demonstrate the image that is on the stamp It is truly and properly an express image §. 23. Of the fit resemblance of the Sonne to a Character TO exemplifie this latter resemblance of a Character as we have done the former of brightness in some particulars take for instance the character or stamp that is on coyn and the engravement that is on the tool wherewith the character on the coyn is made 1. The character cometh from the engravement on the tool 2. The character is most like to that engravement 3. Whatsoever is on the engravement is also on the character 4. The engravement and the character are distinct each from the other All these were before set down in the former metaphor of brightness but yet this of a character is not unnecessarily added for by the vulgar sort it is better conceived and it doth more sensibly set down the likeness and equality betwixt the Father and the Sonne then that of brightness doth which is the principall end of using these resemblances To apply this resemblance It doth so far as an earthly resemblance can set out these mysteries following concerning God the Father and God the Sonne 1. The Sonne is begotten of the Father Psal. 2. 7. 2. The Father is made manifest in the Sonne Col. 1. 15. 3. The Sonne is equal to the Father Phil. 2. 6. 4. The Father and the Sonne are distinct each from other Ioh. 5. 32. and 8. 18. These mysteries are expresly revealed in the sacred Scriptures otherwise all the wits in the world could not have found them out by the forementioned or by any other resemblances Resemblances are for some illustration of such things as may upon surer grounds be proved §. 24. Of Christ upholding all things AS a further demonstration of Christs dignity and dominion the Apostle attributes another divine effect to him One was in these words made the worlds The other in these and upholding all things by the word of his power The copulative particle AND sheweth that as the forementioned resemblances of Brightness and express Image set out a divine dignity for copulatives are used to joyn together things of like nature so these words set out a divine dominion they are all divine The word Upholding is metaphoricall and by way of resemblance applied to Christ. It signifieth to bear carry or uphold a thing as the friends who took up and brought to Christ a palsey man And also to move carry order and dispose a thing as the windes drive and carry Ships hither and thither The LXX use this word to set out the Spirits moving upon the waters at the first forming and creating things And the Apostle useth it to set out the Spirits guiding and disposing the Prophets in penning the sacred Scriptures The word may fitly be here taken in all these significations for neither do cross the other but all well and truly stand together It is most clear that the divine providence is here described being distinguished from the former work of creation Now Gods providence is manifested in two things 1. In sustaining all things that he made 2. In governing them In that this divine work of providence is attributed to Christ he is thereby declared to be true God To shew that that phrase which the Apostle used before in a mutual relation between the Father and the Sonne about making the worlds thus By whom he made derogating nothing from Christs supream soveraignty or absolute power in that work as if he had been used for a Minister therein here most simply without any such relation he attributeth the divine work to him and extendeth it to all things that were made excepting nothing at all in this general phrase All things whether visible or invisible in Heaven on earth or under the earth Col. 1. 16. To give yet more evidence to Christs true deity he further adds this clause by the word of his power §. 25. Of Christs word of power THe particle translated word is not in the Greek that whereby Christ the Sonne of God is oft set out especially by St Iohn both in his Gospel and Epistle but an other which importeth a command in which sense it is used Luk. 5. 5. for Christ is herein resembled to an absolute Monarch who at his word hath what he will done He needs no more but command Thus it is said Psal. 33. 6. By the word of the Lord were the Heavens made and in way of exposition it is added v. 9. He spake and it was done he commanded and it stood fast Yet further to amplifie this soveraignty of Christ the Apostle addeth this epithete of power which after the Hebrew manner is so expressed to shew the prevalency of Christs word nothing can hinder it it is a most mighty word For the Hebrews use to set out a surpassing excellency
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
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
up on high he led captivity captive Eph. 4. 8. By captivity are meant such spirituall enemies as held men in captivity By leading captive is meant a conquest und triumph over them If Christ did this on his Crosse and at his Ascention how do they still remain enemies Answ. 1. Though they be made captives yet still they retain the minde and disposition of enemies and so are indeed enemies 2. Though they be overcome and triumphed over yet the Lord voluntarily suffers them to try what they can do He suffers them to fight and to assault his members but so as he himself remains the Moderator of the fight to pull them back to beat them down as he pleaseth as Bearhards that have their Bears at command will suffer them to fight with their dogs But when the Church is fully perfected then shall they be so destroyed as they shall not so much as assault any of the members of Christ. §. 152. Of the Churches encouragement against her enemies IT is a ground of great comfort and encouragement to the Church that her enemies are Christs enemies She may be sure of sufficient protection To Christ all the fiends of hell and all the wicked in the world are nothing He that in the daies of his flesh with a word of his mouth caused a multitude that came to apprehend him to go backward and fall to the ground Joh. 18. 6. can with a blast of his nostrils now that he is at the right hand of his Father drive all his enemies into hell how many and how mighty soever they be Besides the Lord Christ hath an absolute command over all in heaven and earth to use them as his instruments to annoy his enemies They fought from heaven the Starres in their courses fought against Sisera Iudg. 1. 20. The waters above and below met together to drown the old world Gen. 7. 11. Fire and Brimstone fell from Heaven and destroied sundry Cities Gen. 19. 24. The earth opened and swallowed up sundry rebels Numb 16. 32. Frogs Lice Flies Grashoppers and sundry other creatures destroyed the Egyptians Exod. 8. 6. c. The Sea overwhelmed Pharaoh and his whole host Exod. 14. 28. The Lord can make his enemies destroy one another 2 Chron. 20. 23 24. Thus there wants no means for the Lord when he pleaseth to destroy his Churches enemies But yet if by reason of the foresaid Army of enemies they seem terrible unto us it will be usefull to take notice of an Army more mighty and better prepared and furnished for our defence For Michael hath his Army as well as the Dragon hath his Rev. 12. 7. This latter Army in opposition to the former may be thus set forth The Generall is the Lord Christ his Colonels Captains and other Officers which direct and encourage Christs Souldiers are all sorts of Angels In the Van are Martyrs Confessors and such as manifest more might and courage in suffering then the stoutest enemies in persecuting In the Battalia stand all zealous Professors of the truth In the one Wing against the flesh and the lusts thereof stands the Spirit and the gifts and graces of it In the other Wing against the world and the vanities thereof stands faith hope and the powers of the world to come with all manner of blessings accompanying the same In the Rear against sinne death and the other mortall enemies stands Christs Obedience passion buriall resurrection ascension intercession with the merit vertue efficacy and power of them all To prevent all ambushments are such as are made wise by the Word of God as David was Psa. 119. 98. and Neh. 6. 7. c. Now set Army to Army Squadron to Squadron foot to foot weapon to weapon and judge on which side there is greatest assurance of victory On the forementioned grounds we have cause to say Fear not they that he with us are more then they that be with them 2 King 6. 16. §. 153. Of Gods putting down Christs enemies COncerning the foresaid enemies the Father saith to his Sonne I make thine enemies thy footstool or as it is Psa. 110. 1. I will make c. The present and future tenses are oft put one for the other Both being used by the same Spirit one by the Prophet the other by the Apostle implieth that God doth now and ever will continue to subdue the enemies of Christ. Obj. It is said 1 Cor. 15. 25. that Christ must reign till he hath put all enemies under his feet Answ. 1. Though the Father and the Sonne be distinct persons yet they are of one and the same nature and in that respect the same action is attributed to the one and the other My Father worketh hitherto and I work And what things soever the Father doth these also doth the Sonne likewise Joh. 5. 17 19. for as they are one in essence so in minde and will and works 2. Matters are spoken of Christ sometimes in relation to his divine nature sometimes to his humane nature and sometimes to his Office or Mediatorship which he performeth in his person as God-man In relation to his divine nature he himself putteth all enemies under his feet 1 Cor 15. 25. In relation to his humane nature which retains the essentiall properties of a man the Father makes Christs enemies his footstool For the humane nature is finite only in one place at once All the excellencies thereof though far surpassing the excellencies of other creatures are in measure with a certain proportion That which is said of Gods giving the Spirit to Christ not by measure Joh. 3. 39. is to be understood comparatively in reference to all other creatures They have the measure of vessels Christ hath the measure of a fountain which may be accounted without measure Notwithstanding this fullnesse of Christ in relation to his humane nature God is said to advance him to assist him to do this and that for him So here God is said to make his enemies his footstool This act of God may also have relation to the office of Christ as he is Mediatour For in that respect he is under the Father and depends upon the Father and is assisted by the Father Because sometimes in relation to Christs humane nature this act of subduing Christs enemies is attributed to the Father and sometimes in relation to his divine nature it is attributed to himself this Apostle useth an indefinite word of the passive voice be made till his enemies be made his footstool Heb. 10. 13. For the phrase here used and applied to the Father it declareth this act of subduing all manner of enemies to be a divine act done by a divine power so as all the power of all enemies if it could be united together could not stand against this power Who would set the briars and thorns against God in battel He would go through them he would burn them together Isa. 27. 4. This is it that makes the devils to tremble Iam. 2.
be made 2. The doom concerning death against sin is gone out Gen. 2. 16. Rom. 6. 23. This 〈◊〉 be reverst and thereupon no remission without expiation no explation without satisfaction by death Object Gods grace and mercy is most free what need then is there of such expiation and satisfaction Answ. For recâ—…nciling these we must duly consider three sorts of persons 1. Them that partake of the benefit of satisfaction 2. Him that makes the satisfaction 3. Him that accepts the satisfaction 1. The pâ—…rsons that partake thereof are no way able to make any satisfaction or any expiation by themselves therefore all the benefit that redoundeth to them must needs be free 2. The person that makes satisfaction is the Son of God If such a son makes satisfaction for a servant the benefit of that satisfaction is as free as if no satisfaction at all were made for what can a Father râ—…ceive of his son Besides Christ is very God though distinct in person yet one in nature so as in regard of this unity what one doth the other doth God therefore made satisfaction to God Doth this impeach the 〈◊〉 of the discharge If one pay his own debt and thereupon dischargâ—… the debtor is not that discharge most free 3. The person that accepts the discharge of his own free grace and meer mercy gave his Son to make the discharge Ioh. 3. 16 Therefore all that Christ did and 〈◊〉 for 〈◊〉 is of free 〈◊〉 to those sinners God is no way bound to accept for such and such what he doth accept His acceptance is of meer mercy Hereof see morâ—… Chap. 2. v. 9. § 78. Learn hereby how to come to God Not in any presumptuous conceit of thine 〈◊〉 work as the proud Pharisie did Luk. 18. 11 12. Such think of no expiation But approach into Gods presence with a due consideration of Gods infinite puriâ—…y and perfect justice on the one side and thine own vileness and sinfulness on the other side This will make thee think of some means for satisfying justice and by 〈◊〉 thereabout in the Gospell thou wilt be so instructed in the satisfaction made by Christs blood as thou wilt be moved by faith to apply it to thy self Thus thy soul being sprinkled with the blood of Christ thou maist as confidently approach to the throne of grace as the Priests did to the mercy-seat Lev. 16. 3 c. In that blood was the means of attonement it doth on the one side aggravate the 〈◊〉 nature of sin which could not be expiated but by blood and on the other side it much amplifieth the love of him that shed his blood to make this expiation §. 44. Of offering sacrifice for errors THe blood which the Priests carried into the most holy place was that which he 〈◊〉 Of the Priests offering to God See Chap. 5. v. 1. § 6. The persons for whom he offered are first said to be for himself Of a Priests offering for himself See Chap. 5. v. 3. § 14. It is further added that he offered for the errours of the people so as he offered 〈◊〉 only for himself but also for others For an high high Priest was for men 〈◊〉 for other men as hath been shewed Chap. 5. v. 1. § 4. Of this word people See Chap. 4. v. 9. § 57. Thus it is also said of the true great high Priest Jesus Christ that he made reconciliation for the sins of the people Hereof see Chap. 2. v. 18. § 181. The word here translated errour is a noun derived from the same verb that the participle is which is translated the ignorant Chap. 5. v. 2. § 10. The Apostle useth this word not to extenuate their sin or to restrain the high Priests offering to lesser sins even such as are extenuated with ignorance of mind or errour of judgement but to shew that not onely for great and hainous sins but also for the lesser kind of sins offerings were made Besides this phrase may fitly be used of all manner of sins because there is an errour of judgement in every one When the Apostle spake of the very same thing which here he doth he useth a word that signifieth all manner of sins Heb. 7. 27. The Hebrew word whereunto that which the Apostle here useth doth answer signifieth errours yet is it also put for all manner of sin And in the law whereunto this of the Apostle hath relation indefinite words which signifie all manner of sins are used The like is implyed by those general phrases all their iniquities all their transgressions all their sins Lev. 16. 21. I will not deny but that this phrase may also be used in opposition to such wilfull obstinate and presumptuous sins as caused the committers of them to be utterly cut off For such an opposition is made Numb 15. 22 27 30. And by that opposition it is implyed that the Priest was not to offer Sacrifice for such Quest. Was that sin then the sin against the holy Ghost Answ. Though the presumption there meant were a most heynous sin yet have we not sufficient ground to imagin it to be the sin against the Holy Ghost Five things are alledged to prove it to be the sin against the Holy Ghost 1. That it was committed with an high hand Numb 15. 30. 2. That no Sacrifice was to be offered for it 3. That the committers thereof were utterly to be cut off 4. That the iniquitie of him that committed it should be upon him Numb 15. 31. 5. That the Apostle resembleth the sin against the Holy Ghost to that sin Heb. 10. â—… 29. Answ. To the first A man might sin presumptuously with an high hand and yet râ—…pent and find mercy Instance Manasseth 2 Chro. 33. 13. But so cannot he that 〈◊〉 against the Holy Ghost To the second The deniall of the benefit of a Sacrifice doth not prove the sin to be unpardonable The deniall of a Sacrifice was no more then the deniall of the Churches prayers under the Gospel which are denyed to such as are excommunicared though they have not sinned against the Holy Ghost Instance the incesâ—… person whom the Apostle delivered to Satan 1 Cor. 5. 5. Suppose that such 〈◊〉 never pardoned but that they perish in their sin and are damned yet doth it 〈◊〉 follow that they sinned against the holy Ghost Many sins are not in the event pardoned which in their nature are pardonable To the third Cutting off implyed a kind of Capitall crime for which some 〈◊〉 put to death Ex. 31. 14. But this did not necessarily imply that they were damned It were hard to think that all that were cut off by a bodily death in the wildernesse though it were for some presumptuous sin were damned in hell Nadabard 〈◊〉 committed a presumptuous sin for which they were cut off Lev. 10. 2. Yet to show that in that judgement God remembred mercy though a fire from the Lord took away
§ 57. §. 77. Of Christs eternal Spirit THe ground of that valew and vertue which ariseth from the blood of Christ is thus expressed who thorow the eternal Spirit offered himself Here are two principal causes set down 1. The efficient The eternal Spirit 2. The matter or thing offered himself By eternal Spirit is here meant the divine nature of Christ. As God he offered 〈◊〉 his humane nature Object Christ denieth himself to be a spirit Luk. 24. 37 39. Answ. 1. Christ speaketh according to their imagination for they conceited him to be a ghost 2. He denyeth his body to be a spirit and thereupon bids them handle him and behold his hands and feet for a spirit hath not flesh and bones But here the word spirit is used in regard of the divine nature of Christ which is of a spiritual subâ—…ance For God is a spirit Ioh. 4. 24. and the Spirit is called eternal because it is without beginning as Christ in his divine nature it That the divine nature of Christ is here meant is evident by this act of offering him For what other Spirit could offer Christ. 1. Not the spirit of man for 1. That is polluted 2. Christ was offered for that 3. That is not eternal 2. Not an Angelical spirit This action of offering Christ is too transcendent for a created Spirit Angels are neither fit nor worthy to offer such a sacrifice as Christ nor are they properly eternal 3. Not the soul of Christ himself For that is part of the sacrifice which was offered up Thou shalt make his soul an offering for sin Isa. 53. 10. This Spirit or soul of Christ was made in time and cannot properly be called eternal 4. Not the Father himself the first person in Trinity Indeed the Father in regard of his nature is an eternal Spirit but to him was this sacrifice offered therefore he did not offer it He that offered is distinct from him to whom the offering was made 5. Not the Holy-Ghost the third person in sacred Trinity who though in regard of his proceeding from the Father and the Son he be stiled a Spirit and in his nature he be an eternal Spirit yet he hath not this function of a Priest to offer sacrifice to God and to make satisfaction for sin I will not put into this Catalogue the spirit of beasts or devils For it is blasphemy to have any conceit of their doing that which is attributed to this spirit It remaineth that no other spirit can be meant by this eternal Spirit then the deity of Christ. To which this title Spirit is oft attributed as Ioh. 6. 63. Rom. 1. 4. 1 Tim. 3. 16. 1 Pet. 3. 18. 1 Cor. 15. 45. This title is here used to set out Christs divine nature 1. By way of distinction from his humane nature which was true flesh weak and srail flesh flesh created in time Observe most of the places before quoted and you shall find the word Spirit opposed to Christs humane nature and that under this title flesh 2. To shew the ground of the effectual operation of Christs offering himself This description of Christs divine nature doth confirm sundry great mysteries of our Christian faith namely these 1. Christ is true God 2. He is God eternal 3. He is of a spiritual substance 4. He is a distinct person 5. He is God and man This description of Christ is here set down to meet with an objection that might be made against that difference which the Apostle had put betwixt the blood of legall sacrifices and the blood of Christ For it might be objected that Christs blood was a material external carnal thing How then could it have such spiritual vigour above other blood Answ. Because it was the blood of him that is an eternall Spirit and offered up by that eternal Spirit So as his blood was effectual not simply as it was materiall blood but as offered by the eternal Spirit whose blood it was In this case I may say it is the spirit that quickeneth the flesh profiteth nothing John 6. 63. This description of Christ teacheth us to worship him in spirit and truth John 4. â—…4 To offer up spiritual sacrifices unto him and with the spiritual eye of faith to look on him Heb. 11. 27. Of this Epithite eternal see § 65. Of etemity atttibuted to Christ see chap. 1. v. 10. § 129 145. and chap. 2. v. 16 § 160. Much comfort and courage may believers receive against their spiritual enemies that Christ their head and Lord is an eternal spirit hereof see more in the whole Armour of God Ephes. 6. 12 Treat 1. Part. 3. § 27. Among other Arguments against Arrius his heresie concerning Christs being a God made in time this description of Christs deity is one special one This also confirms that which hath been noted of eternal salvation chap. 5. v. 9. § 51. and of eternal redemption chap. 9. v. 12. § 65. For Christ our Priest being an eternal spirit he can provide for preserve deliver and save eternally From an eternal spirit proceedeth an eternal efficacy This is the reason why that blood which was shed in time freeth from eternal damnation because it was offered by an eternal spirit §. 78. Of Christ a Priest in both natures A Special Act attributed to the foresaid eternal Spirit is thus expressed offered himselfe The word Offer in reference to a sacrifice is proper to a Priestly function see chap. 5. v. 1. § 6. The sacrifice offered is said to be himself which comprizeth both natures of Christ see v. 12. § 57. So as Christ was Priest in both his natures in his divine as well as in his humane This is further evident 1. By the Order after which Christ was a Priest chap. 7. v. 3. 2. By the difference which is made betwixt him and other Priests chap. 7. v. 27 28. 3. By that divine relation which is manifested between him and his Father as he was Priest chap. 5. v. 5. 4. By the applying of the blood which he shed as Priest unto God Acts 20. 28. In this respect is he justly stiled not only an high Priest but also a great high Priest chap. 4 14. Obj. Christ as God is equal to his Father but as Priest is inferior therefore he would not be Priest as God Answ. 1. We must distinguish betwixt the natures of Christ and his person Christ in his divine nature was equal with the Father but in his person consisting of God-man he may be said to be inferior As God-man he differs from God and man in the extreams being greater then man and lesse then God 2. We must distinguish betwixt the natures and office of Christ. The same person which in nature is equal to another may in office be inferior to him The office of Christ namely his Priesthood is a work of his person The beginning of this or that work is of the nature as to suffer is a work
be rulers of the darkness of this World Eph. 6. 12. and that in judgement to execute vengeance on them and in this respect God may be said to make them Principalities and Powers to be his executioners to inflict the soarer vengeance 15. Mights This title imports strength and ability to accomplish what they undertake In this respect they are said to be mighty in strength or as our english translate it to excell in strength Psal. 103. 20. Many instances are thorowout the Scripture given of their might and strength §. 61. Of the like Excellencies of every Angel COncerning the fore-mentioned Titles two things are to be observed 1. That many of them are not simply and properly to be taken as if Angels were indeed flames of fire or fair youths or sate on thrones but by way of similitude the more conspicuously to set out sundry excellencies in them 2. That the distinct Titles do not so much set out distinct persons or orders or degrees among the Angels as distinct properties gifts and excellencies in them as is evident by this phrase applied to Angels in four severall apparitions they four had the face of a man and the face of a Lion on the right side and they four had the face of an Oxe on the left side they four also had the face of an Eagle Ezek. 1. 10. So as one was not as a man alone and another as a Lion and a third as an Oxe and a fourth as an Eagle but all four had one likenesse Hereby it was implied that every Angel was prudent as a man couragious as a Lion laborious as an Oxe swift as an Eagle In like respects the same person was called a Prophet a Man of God and a Seer 1 Sam. 3. 20. 9. 6 11. And the same thing a Dream a Vision a Revelation Dan. 2. 28. See Chap. 2. Thus much of the Titles attributed to Angels §. 86. Of the Nature of Angels ANgels are created Spirits subsisting in themselves Every word in this brief description so makes to the nature of Angels as it distinguisheth them from all others 1. They are Spirits so they are expresly called in this verse and ver 14. This importeth both their being and also the kinde of their being Spirits are substances and have a true reall being as the souls of men have which are stiled Spirits Eccl. 12. 7. Heb. 12. 9. 23. The Offices deputed by God to Angels the great works done by them the excellent gifts wherewith they are indned as knowledge wisedom holiness strength c. do plainly demonstrate that they are true reall substances Hereby they are distinguished from all meer imaginations and phantasies which are conceptions in mens mindes of such things as never were nor ever had any true being at all as those intelligentiae which Philosophers conceit do turn the celestiall Orbes They are also hereby distinguished from physicall qualities philosophicall accidents and from meer motions affections inspirations and such other things as have no true reall being at all The Title Spirit doth further import their kinde of being to be spirituall which is the most excellent being that can be Herein it is like to the divine being For God is a Spirit Joh. 4. 24. Hereby the being of Angels is distinguished from all kinde of corporeal substances which are sensible visible subject to drowsinesse wearinesse heavinesse fainting diminutions decay destruction and sundry other infirmities to which spirits are not subject 2. They are created This was proved before § 81. Hereby Angels are distinguished from their Creator who is a Spirit but uncreated Angels are stiled Gods and Sonnes of God as was shewed § 70. and indued with sundry excellencies above other creatures yet being created neither are they to be accounted truly and properly Gods Nor any thing proper to the Deity is to be atributed or done to them 3. They subsist in themselves Though they have their being from God and are preserved sustained and every way upheld by God so as they have their subsistence from God yet God hath so ordered it as it is in themselves Angelicall Spirits have neither bodies nor any other like thing to subsist in Hereby they are distinguished from the souls of men which are Spirits Luk. 23. 46. Heb. 12. 23. but have their subsistence properly in their bodies This phrase God breathed into mans nostrils the breath of life and he became a living soul imports as much So doth this Philosophical principle The soul in infusing it into the body is created and in the creation of it it is infused True it is that the soul may be separated from the body and retain the spirituall being which it hath but so as it longeth after the body and is restlesse till it be reunited to the body We would not be uncloathed that is we do not simply desire a putting off the body from the soul but cloathed upon that is have immortality put upon our bodies without separating their souls from them 2 Cor. 5. 4. As for the souls which are separated from their bodies they cry How long O Lord holy and true Rev. 6. 10. This shews a desire of union with their bodies ugain Angels being Gods speciall Messengers they were thus constituted spirits subsisting in themselves that they might be the more fit Messengers and Ministers to execute Gods will more readily more speedily and every way more throughly For being spirits they are not hindred by such incumbrances and infirmities as bodies are And subsisting in themselves they need not such organa such instruments and parts of a body as the souls of men do This of the nature of Angels §. 87. Of the Knowledge of Angels THe Properties of Angels are many and those very excellent ones some of the principall are these which follow 1. Great knowledge For they are intellectuall or understanding creatures able to conceive any mysteries that are or shall be revealed They understand according to the spirituall power of an angelicall minde comprehending all things that they will together most easily Angels being in heaven know all the counsell of God that is there made known That which Christ saith of them Mat. 18. 10. In heaven they do alwaies behold the face of my Father implieth that they are privy to the whole counsell of God revealed in heaven yea on earth also they frequent the Assembly of Saints thereby they come to know the whole counsell of God on earth made known to the Church In this respect the Apostle saith that Unto the Principalities and Powers in heavenly places is made known by the Church the manifold wisedom of God Eph. 3. 10. They are very inquisitive after all divine mysteries For of those things which Prophets foretold and Apostles preached it is thus said which things the Angels desire to look into 1 Pet. 1. 12. This restrictive phrase no not the Angels Mar. 13. 32. importeth the great measure of knowledge which Angels have For it
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
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
ariseth partly from their endeavour after peace and partly from Gods blessing upon their endeavour Great are the benefits which peace brings to a Kingdome Therefore righteous Kings seek it and God gives it as a blessing to them Of the benefits of peace See the Churches Conquest § 96. 1. This may serve as a just taxation of those that delight in war who are never well when they are out of war They will therefore pick quarrels thinking to get a name thereby to live on spoiles to trample under and triumph over others Such are no Kings of righteousnesse They are more fit to live in wildernesses among tygers and other ravenous beasts yea in hell among Devils then among men 2. Hereby Kings and others may testifie their righteous disposition namely by love of peace hereunto we are much exhorted Rom. 12. 18. Heb. 12. 14. Christ would have us not only keepers of peace but also makers of peace Matth. 5. 9. Holinesse and peace must go together Heb. 12. 14. Neither must the unrighteousnesse of others make us break peace nor must love of peace make us lose righteousnesse 3. Pray that these two may ever go together that Melchisedec may dwell in Salem Pray that the wars begun may end in peace and that that peace may be a peace of righteousnesse 4. Be thankfull to God for that peace that we have so far as it meeteth with righteousnesse and for the benefits that we enjoy thereby §. 23. Of Mysteries couched under Histories IN the third verse there are four mysteries taken from things concealed They are all spoken of Melchisedec as a type respectively because they are not by the holy Ghost expressed For in those Scriptures where mention is made of Melchisedec there is not any mention made of his Father Mother descent birth or death But all those things are spoken of Christ the truth simply and properly The 〈◊〉 though it go from the words and from the sense also applyed to Christ yet in relation to Melchisedec giveth the right sense thus whose Father and Mother are not written in the Genealogies nor the beginning of his 〈◊〉 nor end of his life A learned interpreter of the New Testament thus translates it who was 〈◊〉 〈◊〉 unknown Father c. This phrase without descent thus The originall of 〈◊〉 stock cannot be declared Though these may shew the meaning of the words as applyed to the type 〈◊〉 they lose the emphasis of them and obscure the mysteries contained in them Object There are many men mentioned in Scripture whose Father Mother descent birth and death are not recorded in Scripture as Obadiah Habbakuk 〈◊〉 〈◊〉 and others Answ. The parentage kindred birth and death of these and sundry otherâ—… 〈◊〉 passed over because there was no great end of knowing them But these were â—…cealed in the History of this man purposely to imply a mystery Quest. How may we know this Answ. Because the Apostle who was guided by the same Spirit that 〈◊〉 〈◊〉 〈◊〉 were hath observed as much For the Spirit knoweth his own meaning 〈◊〉 one inspired by the Spirit of God had not revealed this mystery all the 〈◊〉 spirits of men that ever were could not have found it out for it is a deep 〈◊〉 and as closely couched in the History as ever any was We may learn hereby diligently to compare the Old and New Testament â—…ther thus may many profound mysteries be discovered Thus thou shalt find 〈◊〉 Ark. 1 Pet. 3. 21. the cloud the red-sea the Rock and Manna 1 Cor. 10. 2 3. to be such Sacraments as ours Thus thou shalt find the two children of Abraham 〈◊〉 born of a bond-woman the other of a free-woman to set forth children of 〈◊〉 flâ—…sh and of the spirit and their two mothers the two testaments Gal. 4. 24. c. Thus shalt thou find many legall rites and ceremonies applyed to their proper 〈◊〉 and substance and many dark and obscure prophecies cleerly revealed and opened §. 24. Of mysteries spoken of Melchisedec applyed to Christ. THe first three Greek words translated without Father without Mother without descent are here only used in the New Testament They are all compound words and that with the privative preposition that implyeth a plain negation of a thing 1. This without Father must needs be applyed to the humane nature of Christ. For as God the second Person in sacred Trinity he is the Son of the first Person which is his Father Ioh. 5. 17. But as man he had no proper Father he was born of a pure Virgin Isa. 7. 14. Matth. 1. 23. Luk. 1. 35. As for Ioseph the husband of his Mother it is said That he was supposed to be his Father Luk. 3. 23. and that to hide this great mystery from such as were obstinately malitious 2. This Epithite without Mother must needs have reference to Christs divine â—…ture for we shewed before that as man he had a Mother he was born of the Virgin Mary The History of his birth is distinctly set down by the 〈◊〉 But it is blasphemy to think that as God he should have a Mother The great Lord of heaven and earth is not like the gods of the heathen who were imagined to 〈◊〉 their wives and some of them to be born of Mothers Object The Virgin Mary is stiled the Mother of God Answ. That is by reason of the hypostaticall union of his two natures in which respect that which is proper to one nature is attributed to the other 〈◊〉 the Son of man is said to be in heaven Joh. 3. 13. because the divine Nature to which Christ humane Nature was united was in heaven So God is said to 〈◊〉 the Church with his own bloud Act. 20. 28. because the blood of that humane Nature which was united to the divine was shed to that end 3. This Epithite without descent or without pedigree or without kindred 〈◊〉 also be meant of his divine nature in reference whereunto he had no ancestors 〈◊〉 posterity In reference to his humane nature both Matthew and Luke set down his distinct Genealogie Matt. 1. 1. c. Luke 3. 23. c. In regard of his divine nature he was begotten of his Father by an eternal unalterable unconceivable generation 4. The last mystery consisteth of two branches One that he had no beginning of 〈◊〉 The other Nor end of life These two set down a true proper eternity without beginning and end See hereof The Explanation of the Lords Prayer § 224. This most properly and principally is to be taken of his divine nature As God he is Alpha and Omega Rev. 1. 8. Of Christs Eternity see Chap. 1. § 129. 143. 145. Christ as man had his beginning in the Virgins wombe after many hundred Generations had passed in the world even in the 3928 year of the world and about 34. yeares after there was an end of his mortall life in this world for he was