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
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
attributed to God must needs be metaphorically spoken For God is not a body nor hath any parts of a body properly appertaining unto him He is a simple pure spiritual indivisible essence To imagin that God hath a body or any parts of a body properly is to make him no God Whosoever doth conceit any such thing of God doth frame an idol for God in his heart Such things are attributed to God in sacred Scripture for teaching sake to make us somewhat the better conceive divine things by such humane resemblances as are familiar to us and we well acquainted withall As for this particular metaphor of a right hand it is very frequently attributed to God and that in two respects 1. To set out his power 2. His glory There is no part of the body whereby men can better manifest their power then by their right hand By their hands they lift they strike they do the things which require and declare strength Of the two hands the right useth to be the more ready steddy and strong in acting this or that Therefore after the manner of men thus speaketh Moses of God Thy right hand O Lord is become glorious in power thy right hand O Lord hath dashed in pieces the enemy In like manner many admirable works are in other places attributed to Gods right hand that is to his power Again Because Gods majesty is of all the most glorious his right hand is accounted the greatest glory that can be In this latter respect is the metaphor here used It is taken from Monarchs whose Throne is the highest place for dignity in a Kingdom To set one at the right hand of his Majesty is to advance him above all subjects next to the King himself as Pharaoh said to Ioseph Gen. 41. 40. Thou shalt be over my house and according to thy word shall all my people be ruled only in the Throne will I be greater then thou In places of state the middle useth to be the highest the right hand the next the left the third In this respect the mother of Zebedees children leaving to Christ the highest place desireth that one of her sonnes might be at his right hand the other at his left in his Kingdom Salomon to shew he preferred his mother before all his subjects set her on his right hand 1 King 2. 16. So doth Christ manifest his respect to his Spouse Psal. 45. 9. So doth God here in this place to his Sonne For to sit on the right hand of the divine Majesty is the highest honour that any can be advanced to §. 34. Of Christ advanced as God-man CHrists advancement is properly of his humane nature For the Sonne of man is said to sit at Gods right hand Matth. 26. 64. and Steven with his bodily eyes saw him there Acts 7. 56. That nature wherein Christ was crucified was exalted For God being the most high needs not be exalted Yet the humane nature in this exaltation is not singly and simply considered in it self but united to the deity so as it is the Person consisting of two natures even God-man which is thus dignified next to God farre above all meer creatures For as the humane nature of Christ is inferior to God and is capable of advancement so also the Person consisting of a divine and humane nature Christ as the Sonne of God the second Person in sacred Trinity is in regard of his deity no whit inferior to his Father but every way equal yet as he assumed our nature and became a Mediator betwixt God and man he humbled himself and made himself inferior to his Father His Father therefore exalted him above all creatures Phil. 2. 8 9. The Scripture expresly testifieth that the Father advanced his Sonne For he said to his Sonne Sit at my right hand Psal. 110. 1. He set him at his right hand Ephes. 1. 20. God exalted him Acts 5. 31. God hath given him a Name which is above every name Phil 2. 9. Now he that giveth is greater then he that receiveth §. 35. Of Heaven the place of Christs exaltation THe place where Christ is exalted is here indefinitely set down to be on high Though the word be but of the positive degree yet is it to be understood of the highest degree that can be so high as none higher Therefore the superlative degree is elsewhere used to set out the very same place that is here meant as where the Angels say Glory to God in the HIGHEST The Apostle to shew that this place and withall this dignity whereunto Christ was exalted farre surpasseth all other useth a compound word which is not throughout all the new Testament used but in this only case and it implieth an exaltation above all other exaltations The word is used Phil. 2. 9. It may be thus translated super-exalted Our English to express the emphasis of that compound word useth these two words highly exalted If ever any were highly exalted much more Christ. Therefore other translators thus express the foresaid emphasis exalted into the highest height The word is used to set out the highest exaltation that can be even beyond all expression or comprehension To shew that Christs exaltation is indeed a super-exaltation the Apostle advanceth it farre above all other even the highest and most excellent creatures that be Ephes. 1. 21. Thus he is said to be higher then the Heavens See Chap. 7. v. 26. § 110. More expresly this supereminent place is said to be the Heavens Chap. 8. v. 1. The plural number is used to shew that he meaneth the highest Heavens that which in Canaans dialect is stiled the Heaven of Heavens 2 Chron. 2. 6. and 6. 18. Neh. 9. 6. even that which compriseth in it all the other Heavens it being over all In relation to two inferior Heavens it is stiled the third Heaven 2 Cor. 12. 2. For the Scripture maketh mention of three Heavens The first aâ—…d lowest is the aiery Heaven in which feathered fowls fly Gen. 1. 8. The second and middlemost is the Starry Heaven in which the Sunne the Moon and all the Starres are contained Gen. 15. 5. The third and highest is that where Christ now sitteth This distinction giveth light to that phrase farre above all Heavens Eph. 4. 10. whereby the supereminent height of Christs exaltation is set forth He there meaneth all the visible Heavens whether under or above the Moon For the humane nature of Christ is contained within the third Heaven Acts 3. 21. This place as well as the other forementioned points amplifieth the exaltation of Christ. Summe up the particulars and we shall finde verified what was said before that every word hath its weight and adds something to the excellency of Christs exaltation 1. He sits namely as a Lord and so continueth 2. He sits by the Majesty A great honour 3. He sits on the right hand of the Majesty next to him above all others 4.
Christs function to be a Mediator betwixt God and man is greater then any of the functions of Angels Therefore Christ is more excellent then Angels in their greatest excellencies Yet there is a greater excellency wherein Christ doth further excell Angels comprised under this phrase a more excellent Name This doth the Apostle largely insist upon and copiously prove and that upon this ground Superstitious persons especially the Jews among whom many extraordinary things were done by the ministry of Angels had in all ages too high an admiration of Angels so as they have deified them and yeelded divine worship unto them whereby the glory of God hath been obscured and Christ the less esteemed It was therefore requisite to set out Christs glory so as it might appear how beyond comparison Christ excelleth them which in the general is thus expressed He hath by inheritance obtained a more excellent Name then they §. 42. Of Christs Name A Name is that whereby a thing is made known and distinguished from others Gen. 2. 19 20. It is sometimes taken for a meer titular distinction as where the degenerate and apostate Jews are called the people of God the children of Israel God expresly saith They are not my people Hos. 1. 9. and Christ proveth that that they are not Abrahams Children Joh. 8. 39. Where it is said Micha 2. 7. O thou that art named the house of Iacob a meer titular name is meant And where Christ saith of Sardis Thou hast a name that thou livest and art dead Rev. 3. â—… But the Name here spoken of containeth a reality in it Christ being indeed what he is named and said to be It is not simply any of his Titles but that true relation which is betwixt God the Father and him such a relation as no meer creature is capable of What it is is expresly set down in the next verse namely to be the Sonne of God True it is that through grace and favour God vouchsafed this name to sundry creatures but not so properly as unto Christ. See § 15. This is that Name which is above every Name at which every knee should bow Phil. 2. 9 10. By vertue of this Name he became a fit Mediator between God and man a fit Saviour and Redeemer of man a fit King Priest and Prophet of his Church yea and by vertue of this Name supream Soveraignty and absolute Dominion over all creatures infinite Majesty divine Dignity and all Honour and Glory is His all Worship Service Subjection and Duty is due unto Him This Name therefore must needs be beyond all comparison a most excellent Name and in this respect Christ may well be said to have a more excellent Name then Angels because there is no comparison between them The comparative epithete translated more excellent is derived from a compound verb that signifieth to differ in excellency or to excell 1 Cor. 15. 41. It is translated to be better Matth. 6. 26 or to be of more value Matth. 10. 31. The positive of this comparative signifieth divers or different Rom. 12. 6. Of Gods Name See Chap. 2. § 112. This word of comparison more excellent is not to be taken of an exceeding in the same nature and kinde as one man is more excellent then another but in different natures and kindes the notation of the word imports as much for Christ as the Sonne of god is of a divine nature even the creator of all and preferred before all created spirits which though they be the most excellent of created substances yet not to be compared with the Sonne of God His Name is infinitely more excellent then theirs for by reason of this Name he is the Lord of Angels §. 43. Of the right which Christ hath to his Name THe right which Christ had to his foresaid Name is thus set down He hath by inheritance obtained All this is the interpretation of one Greek word which by this periphrasis is set out to the full The right of inheritance which Sarah would not that the sonne of the bond woman should have is set out by this word and is thus expounded shall not be heir or shall not by inheritance obtain or shall not inherit This right Christ hath in a double respect 1. As he is the true proper only begotten Sonne by eternal generation For the Father in communicating his essence to him communicated also this excellent Name here intended 2. As his humane nature was hypostatically united to his divine nature For though according to the flesh he was not born of God the Father in that respect he was without Father born of a Virgin yet that flesh being personally united to the only begotten Sonne of God he was born the Sonne of God In this respect an Angel speaking of his conception and birth saith That holy thing which shall be born of thee shall be called the Sonne of God Luk. 1. 35. He was not then by grace and favour of no Sonne made the Sonne of God but as God and as God-man he was the true begotten Sonne of God and in both these respects the Name here spoken of by right of inheritance belonged to him Of Christ the Heir See v. 2. § 17. §. 44. Of the resolution of the 4th verse IT was shewed before That the excellency of the Gospel was much commended by the excellency of Christ the Author and matter thereof Thereupon the Apostle did set out Christs excellency to the life This Point he prosecuteth in this and the verses following so as the summe of all is A proof of Christs excellency This proof is by an argument of the greater compared with the less The greater or more excellent is Christ the less or inferior are Angels Now Angels are the most excellent of creatures He therefore that is more excellent then they must needs be most excellent The Argument may thus be framed He that is greater then Angels is most excellent But Christ is greater then Angels therefore he is most excellent This Argument is first propounded in this verse Secondly Exemplified in the verses following In the general here propounded two Points are set down 1. The degree of Christs dignity 2. Christs right thereunto In the degree observe 1. The Creatures before whom Christ is preferd Angels 2. The Extent how far Christ is preferd before them in this phrase so much better In Christs right is set down 1. The Kinde thereof He hath by inheritance obtained 2. The Matter or thing obtained A more excellent Name §. 45. Of the Observations of the 4th Verse I. ANgels are the most excellent of creatures This is the reason why the Apostle brings them into this comparison If there had been any creatures more excellent then Angels Christs excellency had not been so far set out as now it is For it might have been objected that though Christ were more excellent then Angels yet he was not the most excellent of
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
1 Sam. 9. 9. He that is this day called a Prophet was before time called a Seer In like sense yesterday is put for former times as where the Lord saith yesterday my people that is of late my people or heretofore Thus yesterday is opposed to this day as where Christ is said to be the same yesterday in former times before he was exhibited in the flesh and to day now since his incarnation and for ever Heb. 13 8. That this day may have a long date is evident by the Apostles own explication thereof For where the Psalmist had said Psal. 95. 7. To day if you will hear his voice the Apostle who lived above a thousand years after him applieth this day to his own times and saith Heb. 3. 13. Exhort one another daily while it is called to day Thus we see how this day may according to the use of it in sacred Scripture be applied to a long date and particularly to the whole time of Christs manifesting himself in the flesh to be the begotten Sonne of God from the beginning of his incarnation to his Ascension into Heaven yea and to future times also by reason of the evidences which he giveth of his true Deity For he promised to send the holy Ghost to his Disciples Ioh. 16. 7. and to be with his Church alway even unto the end of the world Matth. 28. 20. The accomplishment hereof is an undeniable evidence of Christs true Deity How This day may be extended to eternity was shewed before in § 50. §. 62. Of manifesting Christs Divine Generation Quest. 3. HOw can the limitation of This day to the time of Christs Incarnation stand with Christs eternal Generation set out under this phrase I have begotten thee Answ. In Scripture matters are then said to be done when they are manifested to be done Whereas Heb. 8. 13. by bringing in a new Covenant the former is said to be made old the meaning is that it is manifested to be old But more pertinently to our present purpose Christ at the moment of his conception is said to be called the Sonne of God Luk. 1. 35. because then he began to be manifested so to be In this sense this high transcendent prophesie Unto us a childe is born unto us a Sonne is given and the government shall be upon his shoulder and his name shall be called Wonderful c. Isa. 9. 6 7. is to be taken This manifestation of Christs Divine Generation in set and certain times by visible and conspicuous evidences doth no whit cross or impeach the eternity and incomprehensibleness thereof For to declare and manifest a thing to be presupposeth that it was before it was manifested neither doth it necessarily imply any beginning of that before no more then those phrases Before the mountains were brought forth thou art God Psal. 90. 2. Before the hils I was brought forth Prov. 8 25. The full meaning therefore of the Apostle in alledging this testimony Thou art my Sonne this day have I begotten thee may for perspicuity sake be thus paraphrased as if God the Father had thus said to God the Sonne Thou and thou alone art my true proper Son not by grace or adoption but by nature and eternal generation and now I do in this last age of the world declare thee so to be by thine Incarnation Doctrine Works Resurrection from the dead and Ascension into Heaven whereby it manifestly appeareth that thou infinitely dost surpass all the Angels in Heaven §. 63. Of Solomon a Type of Christ. TO the fore-named Testimony which proveth Christ to be the begotten Sonne of God another is added to the very same purpose as these copulative particles and again import Hereby it is evident that sundry testimonies may be produced to prove the same point Rom. 5. 10. c. 1. This sheweth consent of Scripture 2. It more works as many blows knock a nail up to the head 3. Many testimonies may better clear the point and one place be a commentary to another Though this be lawfull yet a mean must be kept therein and care be taken wisely to observe when there is need of adding Testimony to Testimony See § 77. This latter Testimony is taken out of a promise made to David it is twice recorded as 2 Sam. 7. 14. 1 Chron. 17. 13. and it is repeated by David the third time 1 Chron. 22. 10. The Apostle faithfully quoteth the very words of the promise which are these I will be to him a father and he shall be to me a Son Our English makes a little difference in translating the Hebrew and the Greek For that they turn the Hebrew I will be his Father and he shall be my Sonne which is in effect the same His Father and a Father to him His Son and a Son to him are all one in sense The two originall Languages do directly answer one another In the repetition of this promise 1 Chron. 32. 10. the order is inverted for it is thus set down He shall be my Sonne and I will be his Father This inversion of words no whit at all altereth the sense but affordeth unto us this observable Instruction that The Father was not before the Sonne nor the Sonne before the Father nor in time nor in order Both coeternall both equall The Glory equall the Majesty coeternall as it is in Athanasius his Creed Therefore in one place the Father is first set down in another the Sonne For the Sonne was alwaies with the Father and alwaies in the Father With the Father by an inseparable distinction of the eternall Trinity In the Father by a divine unity of nature This is further manifest by a distinct expression of both the relatives For he contents not himself to say I will be a father to him but he addes He shall be a Son to me to shew that the Father never was without the Sonne The fore-mentioned promise as it is a promise hath immediate relation to the Son of David even to Solomon by name 1 Chron. 22. 9. and thereupon this threatning if he commit iniquity I will chasten him is added 2 Sam. 7. 14. for Christ was not subject to sin There be that say that Solomon in his sinnes might be a type of Christ as Christ is an head of a body and considered with the body as Mat. 25. 40. Act. 9. 4. 1 Cor. 12. 12. and so this threatning If he commit iniquity I will chasten him applied to Christ Or else as Christ was our Surety and took our sinnes upon him and was chastened for them But it is not necessary that all things which were in such persons as were types of Christ should be applied to Christ. Nor Solomon nor David nor Aaron as sinners in regard of their sinnes were types of Christ Though he was in all points tempted like as we are yet without sin cha 4. 14. No kinde of Persons were more proper types of Christ
promise had been thus made I will manifest that I am the Father of that Sonne which I will raise up to them and that he is my Sonne In like manner saith the Angel to the Virgin Mary That holy thing which shall be born of thee shall be called the Sonne of God Luk. 1. 35. §. 64. Of the resolution of the fifth Verse THe exemplification of the former comparison ver 4. here begins and continueth to the end of this Chapter In this exemplification there are sundry proofs given both of Christs Excellency above Angels and also of Angels inferiority to Christ. Christs excellency is exemplified in eight particulars which are these 1. That relation which is betwixt God the Father and the Sonne in this verse 2. That worship which is due unto Christ v. 6. 3. Christs Divine nature v. 8. 4. Christs Royal function v. 8. 5. The eminency of Christs gifts above others v. 9. 6. Christs great work of Creation v. 10. 7. Christs immutability v. 11 12. 8. Christs Glory and Dignity v. 13. The Inferiority of Angels is exemplified in three particulars 1. That Duty which they owe to Christ namely to worship him v. 6. 2. Their created nature v. 7. 3. Their Office to attend upon Saints v. 14. In this verse the first branch of the exemplification of Christs excellency above Angels is set down The summe of it is The Relation betwixt God the Father and Christ. In setting down hereof we are to observe 1. The Proof 2. The Point The Proof is taken from testimonies of Scripture which are two The first is taken out of Psal. 2. 7. Wherein observe 1. The Manner of producing the testimony 2. The Matter whereof it consisted The Manner is noted two wayes 1. Negatively Because no mention is made in Scripture of any Angel to be Gods Sonne the Apostle concludes that no Angel is Gods Sonne 2. Interrogatively whereby he propounds the case to them to judge of it Unto which of the Angels said he c. The Matter of the testimony consisteth of a relation Whereof observe 1. The circumstances 2. The substance The Circumstances are two 1. An Apostrophe of the Father to the Sonne Thou art 2. The time This day The Substance of the testimony sets out 1. The Kind of relation my Sonne 2. The Ground of it I have begotten thee The other testimony of Scripture is taken out of 2 Sam. 7. 14. In producing this testimony observe 1. The connection of it with the former in this phrase and again 2. The substance thereof Wherein again observe 1. The Manner of expressing it by way of promise I will be c. 2. The Matter thereof Which expresseth 1. The relative a Father 2. The correlative a Sonne §. 65. Of the Doctrines arising out of the fift Verse I. A Testimony of Scripture is a sound proof See § 46. II. A negative Argument from Scripture is a good Argument This is to be taken of Articles of Faith and such things as are necessary to be known by Christians For in such things the whole councel and will of God is made known unto us by the Scriptures Hereupon a curse is denounced against such as take from or add to the Scriptures Rev. 22. 18 19. III. Christians ought to be so expert in the Scriptures as to know what is therein set down or what not This I gather from the Apostles Interrogation Unto which of the Angels c. Hereby he would have them judge of the truth of what he said which they could not do unless they had been well exercised in the Scriptures IV. No Angel is properly Gods Sonne For they are Angels concerning whom the Apostle propounded this question and that by way of negation V. Christ is the true and proper and only Sonne of God This is the main scope of this testimony See § 15. VI. The Father acknowledgeth Christ to be his Sonne This Apostrophe thou art c. expresly sets down the Fathers acknowledgement This is to strengthen our Faith the more in this great Article as Matth. 3. 17. 17. 5. VII The true Sonne of God is begotten of God The inference of the latter part of this testimony upon the former plainly proveth the Doctrine of this great Mystery See § 49 c. VIII The generation of the Sonne of God is an eternal generation This is gathered from one signification of the particle this day See § 50. IX God gave visible evidences of his Sonnes eternal generation This also ariseth from this word This day See § 58 c. X. Sundry testimonies may be alledged for one and the same point Here the Apostle joyneth several testimonies by these conjunctives and again XI God continueth to be the same to his Sonne This word of promise I will be to him a Father intends as much As he is ever the same in his essence so also in his will and affection towards his Sonne XII The Sonne of God is such to his Father as his Father is to him The addition of this correlative He shall be to me a Sonne upon the former part I will be his Father imports so much XIII The truth of what was promised to Solomon as a type was accomplished in Christ. This application unto Christ of that which was first spoken unto Solomon proves as much §. 66. Of bringing Christ into the world Verse 6. And again when he bringeth in the first-begotten into thâ—… world he saith And let all the Angels of God worship him HEre the Apostle produceth another argument to prove the excellency of Christ above Angels The first clause And again importeth as much Such a phrase was used before § 63. to note a connexion of two confirmations of one and the same argument Here it is used to distinguish two arguments produced for proof of the main point The point is That Christ is more excellent then Angels The argument is because he is the only true Sonne of God This argument was confirmed first by one testimony out of Psal. 2. 7. And then by another argument out of 2 Sam. 7. 14. Before this later to shew that it tendeth to the same purpose that the former did he premiseth this clause and again Here to that argument taken from Christs dignity he addeth another taken from the subjection of Angels to Christ And because it proveth as much as the former did he saith And again In the Greek a particle of opposition but is used which is here well turned into a copulative and For all the testimonies tend to the same scope In the Greek also the words are somewhat otherwise placed then in our english word for word thus But when again he bringeth in c. This may seem to imply that Christ was twice brought into the world And there be that apply this to Christs second comming in his glory and all the holy Angels with him Matth. 25. 31. and say that then again God brought him into the world But
that second comming of Christ is not agreeable to the scope of that Psalm out of which this testimony is taken Nor yet to the scope of the Apostle in this Chapter which is to set out the dignity and excellency of the Sonne of God made flesh and so sent into the world Wherefore to avoid that mistake most translators and expositors turn it as our English hath done and so place this particle again as it may have reference to this verb he saith as if it had been thus expressed And again he saith when he bringeth in c. The notation of the Greek word here translated World sheweth that he understandeth the habitable part of the earth where men abide so as the Sonne of God was unto sonnes of men to be as one among them By bringing into the world is meant a manifestation in the world Then was Christ first manifested when he was incarnate or born as we say of a child new born it is brought into the world Yet is not this phrase to be restrained only to that time or to that act but also to be extended to all those evidences whereby in the world he was manifested to be the Sonne of God especially to that dignity and dominion which the Father gave him over the whole world in that he made him heir of all things v. 2. gave him the uttermost parts of the earth for his possession Psal. 2. 8. yea and all power in Heaven and earth Matth. 28. 18. so as the bringing him into the world may imply a setting of him a King in the world and over all the world even over all things that be under God By vertue of this high dignity and supream Soveraignty the Father subjected all creatures to his Sonne as he was God manifested in the flesh the Angels themselves were not exempted For he hath set him far above all Principality and power and might and dominion and every name that is named not only in this world but also in that which is to come Ephes. 1. 21. If the 97 Psal whereunto the Apostle hath relation be observantly read that which I have said will be found to be especially there intended For it is a Prophesie of Christs Royalty the magnificence whereof being set out in the six first verses in the seaventh he denounceth confusion on such as worship false Gods and chargeth all that by reason of any divine excellency conferred on them have this glorious title Gods attributed unto them to worship this true God the Lord Christ so exalted §. 67. Of Christ the first-begotten HIm whom before the Apostle stiled the Sonne the Sonne whom the Father begat he here calleth the first-begotten How Christ is begotten of the Father hath been before shewed § 49 c. Here we are to declare how he is the first-begotten For by way of excellency and property is this title here given unto him The word translated first-begotten is a compound of a verb that signifieth to bring forth or to beget and of an Adjective that signifieth first It is translated also first-born It is in sacred Scripture applied to sonnes of men as well as to the Sonne of God When it is spoken of meer men it is translated first-born They are so called for order or Honour sake In regard of order sounes of men are stiled first-born simply and relatively 1. Simply for such as first open the wombe though no other come out of the same womb Thus is it expounded Exod. 13. 2. In this sense Israel who at that time was Gods only Sonne is stiled his first-born Exod. 4. 22. And Iesus as born of the Virgin Mary is thus stiled her first-born Matth. 1. 25. 2. Relatively in relation to others that follow after out of the same womb as 1 Sam. 17. 13. Eliab the first-born and next unto him Abinadab c. In regard of this relative consideration some translate it thus Eliab the eldest For Honours sake they are stiled first-born to whom the preheminency and priviledges of the first-born do belong The preheminency was to be as a Lord and Ruler over the family In this respect Cain is said to have the excellency and to rule over his brother Gen. 4. 7. The priviledge of the first-born was to have the inheritance or at least a double portion Deut. 23. 15 16 17. Both these namely the preheminency and the Inheritance upon just ground might be transferred from the eldest to the better deserving Son Thus were both translated from Esau to Iacob Gen. 27. 28 29. And the former was translated from Reuben to Iudah and the latter from Reuben to Ioseph 1 Chron. 5. 1 2. In relation to the honour of first-born Saints as having reference to God and mystically and spiritually stiled first-born Heb. 12. 23. This Title is attributed to the Sonne of God in regard of his Natures and Person 1. In relation to his divine nature He is the first-begotten of God in regard of the eternity of his Sonne-ship Thus is he stiled the first-born of every creature Col. 1. 14. that is begotten before any creature was made even eternally He is said to be born or begotten to set out his divine nature being the very same with the Father whereas all creatures are made and first-born or first-begotten to shew that he was before all even eternall And thus is he also the only begotten Sonne of God Ioh. 3. 16. 2. In relation to his humane nature he is said to be the first-born of his mother the Virgin Mary Mat. 1. 25. for he first opened her womb yea he was the first that ever was conceived of the holy Ghost and born of a Virgin 3. In regard of his person consisting of two natures God and man hypostatically united together he is said to be the first-born from the dead Col. 1. 18. or the first-begotten of the dead Rev. 1. 5. For as man he died as God he raised himself from the dead Rom. 1. 4. He is said to be the first-begotten of the dead in respect of honour and order 1. In honour in that he rose as a Priest and Lord to ascend up into heaven and to sâ—…t at his Fathers right hand there to make intercession for his Church Rom. 8. 34. and to rule and govern the same Act. 2. 32 33. c. These are the priviledges of the first-born 2. In order In that none rose to glory never to die again before him Many were raised from the dead before he rose again but they were raised to such a life as they had before a mortall life subject to death and answerably they died again But Christ being raised from the dead dâ—…eth no more Rom. 6. 9. very probable it is that they who were raised out of their graves at Christs resurrection went after him into heaven and returned not to death again In this respect Christ is such a first-born as many
will follow after him so as he may well be said to be the first-born among many brethren Rom. 8. 29. Though Christ in regard of his divine nature and by vertue of his eternall generation be the only begotten Sonne of his Father and in regard of his humane nature by reason of the perpetual virginity of his mother her only begotten Sonne yet may he well be said to have brethren and that in two especiall respects 1. Because the Sonne of God and Sonnes of men are of one even of one and the same nature Therefore he is not ashamed to call them brethren Heb. 2. 11. 2. Because he hath adopted them to be Sonnes of his Father For we children of men are said to have the adoption of children by Iesus Christ Eph. 1. 5. In this respect Christ stiles his Disciples whom he had adopted brethren Matth 28. 10. For he himself renders this reason of calling them brethren My Father is their Father Joh. 20. 17. That which the Apostle here intendeth under this Title first-begotten is to set forth the excellency of the person of Christ as God-man and that 1. In his priority which is eternity as he is God Pro. 8. 24 25. 2. In his dignity being the most excellent of all Gen. 49. 3. 5. In regard of his dominion over all Psal. 2. 6 7. 4. In regard of the largenesse of his Inheritance Psa. 2. 8. In these respects it might well be said to the most excellent of creatures Let all the Angels of God worship him For the eternall the most excellent the Lord of all and the Heir of all is to be worshiped by all creatures not the Angels exâ—…epted §. 68. Of Saints being first-born Obj. 1. SOnnes of men even meer men are also stiled first-born Exod. 4. 21. Jer. 31. 9. Heb. 12. 23. Answ. They are not so stiled absolutely as considered in themselves but relatively as they are mystically united to Christ and are his members By vertue of that Union the priviledge and prerogative of the head is attributed to the members In this respect they are said to be heirs of God joynt-heirs with Christ Rom. 8. 17. Thus also hath he made them Kings and Priests unto God Rev. 1. 6. 2. Men are not stiled first-born properly as Christ is the first-born but metaphorically by way of resemblance Saints are to God as first-born in regard of Gods respect to them God esteemeth them all his first-born he loveth them he honours them he gives an Inheritance to them as to his first-born Thus is the phrase expounded Ier. 31. 9. where God saith I am a Father to Israel and Ephraim is my first-born 3. Men are not stiled first-born simply as so born from the womb but comparatively in regard of those that are without Christ Children of disobedience and heirs of wrath Eph. 2. 2 3. Thus Israel was Gods first-born Exo. 4. 22. in comparison of the Egyptians and other people that were Aliens from the Common-wealth of Israel and strangers from the Covenant of promise 4. No Sonne of man is Gods first-born eternally before all times but respectively in referenâ—…e to future times Thus the whole stock of Israel who were the first generall Assembly of Saints among whom God continued his Church till the Gentiles were called are in reference to the Gentiles who were grafted into the stock for the Jews that were broken off stiled first-fruits Rom. 11. 16. and first-born Exo. 4. 22 23. §. 69. Of David Gods first-born Obj. 2. DAvid by a kinde of property and excellency is called Gods first-born Psa. 89. 27. where God thus saith of him I will make him my first-born higher then the Kings of the earth Answ. Howsoever that may in some respects be applied to David who was a true adopted childe of God the first of Gods faithfull ones that as King reigned over that ancient people of God who was also the head of those Kings on whom the Kingdom over Israel was established and more excellent then all the Kings of the earth in his time yet those excellent prerogatives which are mentioned in that Psalm were but poor and slender in comparison of what they are if they should be no other then what rested in Davids person We are therefore to know that David was an especiall type of Christ and that many superexcellent prerogatives which are proper to the only begotten Sonne of God are there applied to David meerly as a type of that Sonne of God and as a dark shadow of his incomparable and incomprehensible excellencies that so Gods people who lived before Christ was exhibited might have some representations so far forth as in mortall men they could be set out of Christs surpassing glory and infinite blessings that in him were brought to men That therefore which is promised Psa. 89. 27. is properly meant of Christ and typically applied to David Thus we see that albeit Sonnes of men in some improper respects are stiled Gods first-born properly Christ Iesus is only his first-born even that first-born who only is worthy to have the honour intended in these words Let all the Angels of God worship him Thus it may appear that that honour of being first-born is due unto him It is confirmed by divine testimony in this phrase He saith HE that is God the Father For it is the Father that taketh such and such care of the Sonne and commandeth all to honour him §. 70. Of Gods Title given to Angels BEfore the testimony alledged this copulative particle and is prefixed thus And worship him c. to shew that this is not the only argument whereby Christs divine excellency is proved but it is as one added to others with which it may be coupled and it implieth that as all sorts of men so AND all Angels also are to worship Christ. The testimony it self is taken out of Psal. 97. 7. The last clause of which verse is is as our English and sundry other Translators turn it Worship him all ye Gods The Originall Hebrew word which the LXX Greek Translators turn Angels is one of Gods Titles The first Title that in sacred Scripture is attributed to God is this God created Among the ten Titles that in the Old Testament are given as Names to God two of them are common to creatures which are Adon and Elohim The former of these is attribâ—…ted to a Governour of a Family or of a polity and ordinarily translated Lord as Gen. 18. 12. 40. 1. Governours bare Gods Image are in his place and therefore have his stile given to them The latter being of the plurall number is attributed to God to set out the plurality of persons but oft joyned with a verb of the singular number to note the unity of nature 2. It is applied to Idols Judg. 17. 5. For worshipers of Idols do account them gods and to set out their superstitious conceit of them they are stiled gods
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.
all that Christ indured either in body or soul. To demonstrate the truth hereof the Apostle with an emphasis thus expresseth the kinde of his death even the death of the Crosse Phil. 2. 8. which was a cursed death Gal. 3. 13. This will yet more evidently appear if to Christs external sufferings be added the sufferings of his soul. A Prophet saith that his soul was made an offering for sinne Isa. 53. 10. This was manifested by his inward agony concerning which he himself thus saith My soul is exceeding sorrowfull unto death with strong crying and tears he thus prayeth O my Father if it be possible let this cup pass yea again and the third time he fell on his face and praied in the same manner Such was his agony as his sweat was as it were great drops of blood falling to the ground So great was his agony as an Angell is said to appear unto him from heaven strengthening him When he was upon the Cross he cried with a loud voice saying My God my God why hast thou forsaken me Do not these effects further prove that the Apostle had cause to adde Suffering to Christs death and to stile it Suffering of death All this was to keep us from suffering what by our sinnes we had deserved For Christ hath redeemed us from the curse of the Law being made a curse for us Gal. 3. 13. Who is able to comprehend the breadth and length and depth and height of Christs love to us which passeth knowledge Ephes. 3. 18 19. What now should not we do and indure for Christs sake thereby to testifie our love to him §. 77. Of this reading Without God THe proper end of Christs suffering is thus expressed that he by the grace of 〈◊〉 should taste death for every man This conjunction THAT is a note of the finall cause as Matth. 5. 16. Whâ—… in special that end was is shewed in this phrase for every man Hereof See § 83. The chief procuring cause is here said to be The grace of God It appears that some of the Ancients read this clause otherwise then now we reade it though it be confirmed by a constant consent of all Greek copies as we now have it That other reading is thus That WITHOUT God he might taste death The Greek words translated Grace in the Nominative case and without are somewhat like they differ but in one letter Thence might the mistake arise For some have here taken grace in the Nominative case for Christ who died as if he had said That the grace of God might taste death for every man He called him grace 〈◊〉 tasted death for the salvation of all saith one and the Sonne is called the grace of God the Father saith another But the word used by the Apostle is of the Dative case so as hereby the likenesse of the Greek words is taken away and the mistake appears to be the greater The sense wherein the Fathers used this phrase without God was this that though Christ consisted of two Natures Divine and Humane yet he suffered only in his Humane nature his Deity did not suffer But Nestorius a notorious Heretick and his followers inferred from those words without God that Christs Humane nature was a distinct person of it self and so suffered without God not united to God For they held that God and man in Christ were two distinct Persons Thus we see what advantage is given to Hereticks by altering the words of Scripture §. 78. Of Gods grace the cause of Christs death TO come to the true reading of this text which is this by the grace of God Grace is here put for the free favour of God Thus it is oft taken in the holy Scriptures All blessings tending to salvation yea and salvation it self are ascribed thereunto as Election Rom. 11. 5. Redemption Eph. 1. 7. Vocation 2 Tim. 1. 9. Justification Rom. 3. 24. Salvation Eph. 2. 8. It was therefore of Gods grace that Christ was given to man and that he did what he did and endured what he endured for man Iohn 3. 16. Ephes. 2. 4 7. There is nothing out of God to move him to do any thing He worketh all things after the counsell of his own will Eph. 1. 1. See more hereof § 37. and Chap. 4. v. 16. § 97. As for man there can be nothing in him to procure so great a matter as is here spoken of at Gods hand By this it is manifest that Gods free grace and the satisfaction that Christ hath made for our sinnes may stand together Christs satisfaction is so farre from being opposite to the freeness of Gods grace as it is the clearest and greatest evidence that ever was or can be given thereof More grace is manifested in Gods not sparing his Sonne but giving him to death for us then if by his supream authority and absolute prerogative he had forgiven our sinnes and saved our souls We that partake of the benefit of Christs death nor do nor can make any satisfaction at all For God to impute anothers satisfaction to us and to accept it for us is meer grace and that the rather because he that is true God even the proper Son of God made that satisfaction Thus we see how in working out our redemption Divine grace and justice meet together and sweetly kiss each other Iustice in reference to the Sonne of God who hath satisfied Gods justice to the full Grace in reference to us who neither have made nor can make any satisfaction at all Learn hereby to ascribe what thou hast or hopest for to grace and wholly rely thereupon It is the surest ground of comfort and safest rock of confidence that poor sinners can have Paul ascribes all in all to it 1 Cor. 15. 10. 1 Tim. 1. 14. He taketh all occasions of setting it forth yet never satisfieth himself therein He stileth it abundance of grace Rom. 5. 17. Exceeding abundant grace 1 Tim. 1. 14. Riches of grace Eph. 1. 7. Exceeding riches of grace Eph. 2. 7. Let us be like minded Let us acknowledge the grace of God to us and ascribe all the good we have thereunto Let us so deeply meditate thereon as we may be ravished therewith Let us so apply it to our selves as we may render all the praise of what we have or are able to do to this grace of God Had it not been by the grace and good pleasure of God no violence or force of man or devils could have brought Christ to die Did he not with a word of his mouth drive back those that came to apprehend him Ioh. 18. 6. He could have had more then twelve legions of Angels to defend him Matth. 26. 53. He was delivered by the determinate counsel of God Acts 2. 23. And this God did upon his free grace and good will towards man This moved Christ to lay down his life Joh. 10. 18. and to give himself
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
cruciâ—… dead and buried Indeed he arose again from the dead ascended into heaven and there ever liveth and abideth in his humane nature so as in heaven he 〈◊〉 no end of life but on earth he had From the foresaid mysteries applyed to Christ we may infer these orthodox positions 1. Christ is true God without Mother c. 2. This true God was not a made God but eternall without beginning He had neither beginning of dayes nor end of life 3. Christ was true man a son of man 4. This true God and true man is one Person even as the type Melchisedec was one For the same Person that as God was without mother was also as man without father 5. This Person God-man is High-Priest in both his natures For Melchisedec that High-Hriest was in reference to Christs humane nature without father and in reference to his divine nature without mother Most of their heresies which are mentioned Chap. 2. v. 14. § 140. are by these mysteries apparently refuted The foresaid mysteries as in the truth and properties of them they belong unto Christ who is our true High-Priest are of singular use to strengthen our faith in and about his Priest-hood For 1. Knowledge of his man-hood maketh us the more boldly and confidently to 〈◊〉 unto him he being such an one as hath experience of our infirmities and necesâ—… in himself 2. Knowledge of his God-head makes us more perfectly to relie upon him and to trust uâ—…to him For hereby we are assured that he is able to help 3. Union of his two natures in one person strengthneth our faith in his obedience death sacrifice resurrection and merit of all for hereby we are assured that he is of infinite power and that what he did and endured for us is of infinite valâ—…w and worth 4. His exercising of his Priest-hood in both natures as he was God-man maketh 〈◊〉 with greater confidence to go to him and to rest upon him and to prefer him before all others and to account him the only sufficient mediator §. 25. Of resemblances of Christ before his incarnation UPpon the forementioned priviledges the Apostle maketh this inference that Melchisedec was made like unto the Son of God This inference the Apostle bringeth in with this conjunction of opposition or discretion BUT as if he had said though Melchisedec were a true man yet in his singular prerogatives he was made like unto the Son of God The word translated made like is here only used It iâ—… a compound The simple verb signifieth to liken one thing to another Matth. 7. 〈◊〉 The preposition wherewith the verb here used is compounded signifieth TO In this composition the word signifieth to represent the very form of another thing Thus did Melchisedec in the foresaid prerogatives set out the very form and excellency of the son of God Jesus Christ is here meant by the Son of God See Chap. 1. v. 2. § 15. Hereby we see that God of old gave visible types and resemblances of his Son and that before he was exhibited in the flesh Melchisedec was a meer true man yet was he so set forth as he bare a resemblance of the Son of God In other respects Aaron and other Priests Moses and other Prophets David and other Kings were speciall types and resemblances of Christ. So were all the sacrifices and especially the Paschall Lamb 1 Cor. 5. 7. So the Ark 1 Pet. 3. 21. So the red-sea the cloud Manna and the Rock 1 Cor. 10. 2 c. and sundry other types God gave before hand such resemblances of his Son for the good of his Church in those ages even to support their faith and uphold their hope till the 〈◊〉 of time should come That when it was come they might the more readily â—…brace and receive that truth and more confidently rest upon it 1. Herein the great and good care of God over his Church is manifested For though in his unsearchable wisdome he suffered many ages to passe before his 〈◊〉 was exhibited yet he took such order for his Church that was on earth 〈◊〉 that fulnesse of time as it should have meanes to partake of the benefit of thâ—…se things which Christ should do and endure in that fulnesse of time It is therefore said of those that lived many hundred yeares before that fulnesse of time was 〈◊〉 that they did all eat the same spirituall meat and did all drink the same 〈◊〉 drink even the same that we do For by way of explanation he addeth they 〈◊〉 of that spirituall Rock that followed them and that Rock was Christ 1 Cor. 10. 3 4. In this respect it is said of Abraham that he rejoyced to see Christs day and 〈◊〉 saw it and was glad John 8. 56. The like care doth God shew over his Church even now Now that the 〈◊〉 of God is taken into heaven For we still injoy his Ministers who are in his stead 〈◊〉 us 2 Cor. 5. 20. and his Sacraments both the Sacrament of regeneration and of spirituall nourishment yea also the benefit of his promise to be amongst us 〈◊〉 18. 20. even to the end of the world Matth. 28. 20. wherefore as Saints that lived before Christ was exhibited used Priests Sacrifices and other types of Christ before be was exhibited So must we use his Ministers Sacraments and other 〈◊〉 now after he is taken from us as memorials of him §. 26. Of Christs everlasting Priest-hood prefigured in Melchisedâ—…c THe most especiall and principall thing wherein Melchisedec was made like unto the Son of God was in this that he a abideth a Priest continually In regard of the History concerning Melchisedec this is to be taken as the former points were in the former part of this verse Melchisedec is said to abide a Priest continually because the History which â—…eth him to be a Priest maketh no mention either of the beginning of his Priâ—…st hood or of the ending thereof Thus was he said before to have neither beginning of dayes nor ending of life There are two words that set forth the eternity of Christs Priest-hood in reference to the time future which is beyond all determination or end and in reference to the continuance thereof without interruption or intermission The Greek word translated abideth signifieth the continuance of a thing Matth. 11. 23. The other phrase translated continually is another then that which is before translated for ever Chap. 5. 6. This word here used is a compound Tâ—…e simple signifieth a long continuance The preposition wherewith this is compounded signifieth through Thus the word compounded with it 〈◊〉 a continuance through perpetuity so as there is no intermission no determination of the thing This applied to Christ the truth whereof Melchisedec was a type 〈◊〉 cut three points 1. That Christ was a true Priest See Chap. 2. v. 17. § 172. 2. That Christs Priest-hood continued for ever See Chap.
§ 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
end Hereof see more Chap. 3. v. 12. § 133. 2. This cannot but much encourage us against our own weaknesse and manifold temptations whereunto we are subject that he who is the Author of our faith is also the finisher thereof 3. This giveth proofe of that sufficient help which we may have from Christ to finish our course aright For he that is the Author of our faith and sets us in the way is also the finisher thereof so as he will uphold us till he brings us to the end thereof What can more be desired then to be brought into the right way and to be enabled to hold ouâ—… unto the end Christ is not only as other Saints a Companion in our way with us nor yet only as a Guide to go before us and shew us the right way but an Helper and Supporter enabling us to run and finish our race §. 15. Of Christs setting joy before him THe more to encourage us in our Christian race to look unto Iesus the Apostle further setteth him forth in those things which he did as a patterne for our imitation in these words he endured c. Of imitating Christ See Chap. 13. v. 13. § 132. For our greater encouragement and better direction for following Christ the Apostle premiseth that which Christ aimed at in his sufferings and whereby he was encouraged the more cheerfully to endure them in these words for the joy that was set before him The preposition translated for is of a different signification 1. It signifieth instead or in the place or room as where it is said Archilaus 〈◊〉 instead of Herod Matth. 2. 22. And thus Will he for a fish give him a serpent that is instead of a fish Luk. 11. 11. Thus do many take this phrase grace for grace John 1. 16. one grace instead of another They who thus take it here give this interpretation of it Christ instead of that glory which he had in heaven voluntarily â—…umbled himself to earth and there 〈◊〉 the Crosse and despised the shame In the generall this collection is a truth and the phrase simply considered in it self may well beare it It is expresly set down Phil. 2. 6 7 8. 2. It implyeth a finall cause and here setteth down the prize which Christ aimed at â—…n enduring the crosse and despising the shame That here it is so taken is evident by these reasons 1. This preposition is frequently so used as Eph. 5. 31. Matth. 20. 28. And so it may be taken in the 15. verse of this Chapter 2. The participle here used set before is the same that was used v. 1. § 10. 3. The correspondency of this pattern of Christ with that former pattern of Saints doth further confirm the point 4. The great encouragement that we may hence have in running our race For by this joy set before Christ we may know that we also have a joy set before us Thus this shewes that Christ by having his eye set upon the joy which should follow upon his sufferings was thereby encouraged to endure what he did For with the nature of our infirmities he assumed the infirmities of our nature In this respect it is said that he trusted in God Chap. 2. v. 13. § 119. On this ground it is said that an Angel appeared to him in his Agony strengthening him Luk. 22. 43. This is a good warrant unto us to have an eye upon that recompence which will follow upon all our undertakings and sufferings in that course whereunto God calls 〈◊〉 See hereof Chap. 6. v. 18. § 149. and Chap. 11. v. 26. § 146. §. 16. Of that joy which Christ set before him THat end which Christ especially aimed at is here stiled Ioy and is derived from a verb that signifieth to rejoyce or be glad Ioh. 11. 15. This grace of joy or rejoycing is set down under another Greek word Chap. 3. v. 6. § 63. There is distinctly shewed what rejoycing is and what joy is Here joy is taken in a very high and transcendent degree As 1. For all that glory which Christ left when he descended into the lower parts of the earth Eph. 4. 9. Therefore a little before his ascension thereunto he thus prayeth O Father glorifie thou me with the glory which I had with thee before the world was John 17. 5. 2. All that was added by the work of redemption as 1. A clearer manifestation of Gods divine properties 2. The exaltation of his human nature 3. Mans redemption and Salvation following thereupon 4. The praises that through all Ages should be given to him 5. The preaching the Gospel through the whole world These and other particulars like to these are expressed under this title joy In foure respects 1. In opposition to the Crosse and shame which were very bitter and grievous 2. In regard of that true and great joy which that glory did give in it self For he was to be ever before his Father in his presence at his right hand Psal. 16. 11. 3. In regard of that joy and delight which Christ took therein The very expectation thereof was very joyous Psal. 16. 9. Much more the fruition 4. In regard of the joy which it bringeth to all that are given him of his Father Heb. 3. 16. By this we see that Christs crosse and shame had joy appertaining to it even while he was on earth The place and time of his suffering and shame Iesus reioyced in spirit Luk. 10. 21. This was foretold Psal. 16. 9 10. Christ cheerfully enduring the one and the other giveth further proof hereunto By this we are enformed in sundry remarkable points such as these 1. The kind of Saints sufferings Thâ—…y are herein like to Christ. Therefore Christ biddeth them to rejoyce Matth. 5. 12 So his Apostle 1 Pet. 4. 13. On this ground they have rejoyced Acts 5. 41. 1 Pet. 1. 6. 2. The difference betwixt Saints and others sufferings Saints suffer as memberâ—… of Christ with him and for him and in that respect have joy accompanying them Others sufferings are not so 3. The difference betwixt faith and sense What is grievous to sense is joyous to faith 4. Gods tender care over his Son and all that belong unto him Though in wisedome he see it meet to make them fulsompotions and to swallow bitter pills yet he so sweetens them as they willingly and joyfully take them 5. The reason why so many shrink from the Crosse or faint under the burthen of it and why they are troubled at shame Surely it is want of a due apprehension of this joy They are either ignorant of it or believe it not or regard it not or do not well poyze the one with the other the Crosse and shame with the joy They walk by sense and not by faith §. 17. Of Christs Crosses THe things which moved Christ to set the foresaid joy before him were two Gross and Shame A Crosse properly taken
the God of peace we may be children of peace Matth. 5. 9. §. 164. Of Gods raising his Sonne from dead THe person on whom the Apostle calleth is further described by an act of his power in raising his Sonne from the dead This phrase He brought again is the interpretation of one Greek compound Verb. The simple Verb signifieth to bring The compound to bring again Our English doth fitly and fully answer the Greek The enemies of Christ brought him to death but God his Father brought him again from death This phrase sets forth the resurrection of Christ. It is frequently attributed to God his Father as Act. 2. 32. 4. 10. 5. 30. 10. 40. 13. 30. Indeed this act is oft attributed to Christ himself In reference thereunto thus saith Christ Destroy this Temple and in three daies I will raise it up Joh. 2. 19. And again I lay down my life that I may take it again I have power to lay it down and I have power to take it again Joh. 10. 17 18. Answ. The very same act may be applied to the Father and the Son for they are both one Joh. 10. 30. in regard of the Divine nature What things soever the Father doth these also doth the Sonne likewise As the Father raiseth up the dead and quickneth them even so the Sonne quickneth whom he will John 5. 〈◊〉 〈◊〉 This point of the resurrection of Christ is a great mystery the ground of our resurrection and thereupon typified and prophesied of before Christ was incarnate foretold by Christ himself in the daies of his flesh distinctly recorded with sundry evidences thereof and much published after it was accomplished 1. Many were the Types thereof as 1. Adams waking out of a dead sleep God causeth a deep sleep to fall upon Adam and took one of his ribs and made a woman Gen. 2. 21 22. and then the man awoke Thus by Christs death was the Church made a fit Spouse for him and then was he raised 2. Isaacs delivery from being sacrificed Gen. 22. 12. Heb. 11. 19. 3. Israels passing through the red sea Exod. 14. 29. 4. Aarons dead rod which bâ—…dded and brought forth buds and bloomed blossoms and yielded Almons Num. 17. 8. 5. The bird that was dipt in blood and let go Lev. 14. 51 53. and the scape-goat Lev. 16. 21. 6. The translation of Enoch Gen. 5. 24. and rapture of Eliah 2 King 2. 11. 7. The raising of the son of the widow of Zarephath 1 King 17. 22. and of the Shunamite 2 King 4. 35. 8. The restoring of dry bones to living men Ezek. 37. 10. 9. The building of the second Temple Ezr. 6. 14. 10. Ionah his coming out of the Whales belly Ion. 2. 10. Matth. 12. 40. 2. There were also sundry Prophesies of Christs resurrection as these He shall prolong his daies He shall see of the travell of his soul He shall justifie many Isa. 53. 10 11. This phrase This day have I begotten thee Psal. 2. 7. is applied to Christs resurrection Acts 13. 33. So is this Thou wilt not leave my soul in hell Psal. 16. 10. Act. 2. 31. and this The sure mercies of David Isa. 55. 3. Act. 13. 34. 3. Christ foretold his resurrection not only in dark terms as Ioh. 2. 19. but also plainly Matth. 12. 40 41. 16. 21. 17. 23. 4. The distinct narration of Christs resurrection is set down by all the Evangelists with sundry circumstances thereabouts 5. There were many eye witnesses thereof as Angels Luke 24. 4. Women Matth. 28. 5. All sorts of men Foes Matth. 28. 11. Friends Ioh. 20. 19. He was seen of about five hundred brethren at once 1 Cor. 15. 6. Those bodies of the Saints which came out of the graves after his resurrection were also witnesses thereof Matth. 27. 52 53. 6. Christs resurrection was a principall point that the Apostles Sermons published in planting Churches Act. 2. 24. 7. This is one of the Articles of the Christian faith expresly set down in all Christian Creeds and beleeved by every true Christian. 1. God brought again his Sonne from the dead to manifest the brightness of his glory Christs passion was as a cloud that overshadowed his Divine glory That it might not be thought that his glory was either extinguished or eclipsed but only hid for a time it began to shine forth at his resurrection for he was declared to be the Sonne of God with power by the resurrection from the dead Rom. 1. 4. 2. He did it to declare that full conquest which his Sonne had over all his enemies The last enemy was death so as his rising from death was a full demonstration of his full conquest In this respect the Apostle saith that he was raised again for our justification Rom. 4. 25. The Apostle having cleared the point of the resurrection of Christ from the dead maketh this holy exaltation against death it self O death where is thy sting O grave where is thy victory 1 Corinth 15. 55. 3. Christ was raised from the dead to make way for the finishing of the work of his Priesthood which was by ascending into heaven and there making continuall intercession for us Rom. 8. 34. This he could not have done if he had not been brought again from the dead 4. Christ was raised to give assurance of our resurrection both former and later Our former resurrection is our regeneration concerning which it is said that God hath begotten us again unto a lively hope by the resurrection of Iesus Christ from the dead 1 Pet. 1. 3. Our later resurrection shall be of our bodies for Christ rose as an Head to make way for the resurrection of all his members Hereupon saith the Apostle Christ is risen from the dead and become the first-fruits of them that sleep 1 Cor. 15. 20. 1. This gives an instance of the greatness of Gods power which the Apostle thus to the life expresseth The exceeding greatness of his power to us-ward who believe according to the working of his mighty power which he wrought in Christ when he raised him from the dead Eph. 1. 19 20. Where the Apostle maketh mention of Christs resurrection he ordinarily addeth a word of power thereunto as Rom. 1. 4. 6. 4. 2 Cor. 13. 4. Experience declareth the raising from death to be a work of Almighty power For what are armies of men or beasts to death If death seize on them what are they Death so brings down the lion as the fearfull hare may pull him by the beard Where death hath seized on any we say there is no hope of life yet this instance sheweth the contrary The devil is said to have the power of death Hebr. 2. 14. The devil therefore and all the power of hell are manifested to be vanquished by Christs resurrection Of all evidences of Gods power meditate on this because of the greatness clearness and manifold fruits
say unto you I say unto all may be applied to the Epistles of the Apostles For in them they intended the good of all Christians The particular inscription of their Epistles to particular Churches or persons was as the ordinary dedication of books to particular persons which are intended to the good of all St Luke dedicated his histories of the Gospel of Christ and Acts of the Apostles to one man and by name to Theophilus yet he intended them to the good of all St Paul in that Epistle which he directed only to Titus by name concludes with this generall benediction Grace be with you all Tit. 3. 15. The Epistle to Philemon was written upon a speciall occasion yet so carried as sundry generall instructions meet for all Christians to know are couched therein All Christians therefore are to read and hear the Epistles of the Apostles as heedfully as they were bound to do unto whom in speciall they were directed As for this Epistle to the Hebrews it may seem in sundry passages thereof to be written by a propheticall spirit to meet with sundry heresies that were in future times to be broached rather then such as at that time were discovered such as these A true reall propitiatory sacrifice to be daily offered up yea such a sacrifice to be unbloody Sonnes of men to be sacrificing Priests properly so called Many Intercessors and Meaiators to be under the Gospel and sundry other which have been published by Papists long since this Epistle was written So as this Epistle in sundry respects may be as usefull to us who live in the time of Popery and are much infested with popish heresies as to the Hebrews if not more Hitherto of the Title §. 9. Of the Occasion of this Epistle THe occasion of this Epistle was two-fold 1. The immortall and insatiable malice of the unbeleeving Jews against all that professed the Name of Christ. 2. Their inbred superstition about the Mosaicall rites So implacable was their hatred of all that maintained the Christian faith as in that cause they spared not their own countrymen 1 Thes. 2. 14. St Paul while he was of the Jewish religion was highly esteemed of Priests Rulers and other Jews but when he became a Christian none was more fiercely and violently persecuted then he So dealt they with all that were of that faith and where they had not sufficient power of themselves they stirred up the unbeleeving Gentiles against all that professed the Christian faith especially if they were Jews Acts 142 19. Hence it came to pass that these Hebrews to whom in particular this Epistle was directed suffered much for their profession sake Chap. 10. 32 c. wherefore to encourage them unto all perseverance in the faith and to keep them from apostasie and falling away from the truth received the Apostle wrote this Epistle which is filled with many forcible encouragements and with terrible denunciations of sore vengeance against Apostasie St Pauls words were of old said to be thunders which is most true in this Epistle where he writes against apostasie Chap. 6. v. 4 6 8. and Chap. 10. v. 26 27 27 28 c. and Chap. 12. 25 29. This was one occasion of this Epistle to uphold them in the Christian faith 2. The Jews that lived after the truth of the Mosaicall Types was exhibited were notwithstanding so superstitiously and pertinaciously addicted to those legall rites as they would not endure to hear of the abrogation of them but in maintenance of them rejected the Gospel Yea of those that beleeved in Christ many thousands were too zealous of the Law Acts 15. 5 and 21. 20. Wherefore to root out that conceit the Apostle writes this Epistle whereby he proves that by bringing in the new Testament of the Gospel the old Covenant of the Law was abrogated and that the Law could not make perfect Chap. 8 and 9 and 10. And this was the other occasion of this Epistle §. 10. Of the Scope and Method of this Epistle THat main Point which is aimed at thoroughout the whole sacred Scripture especially in the new Testament is the principall scope of this Epistle and the main mark whereat the Apostle aimeth therein namely this that Iesus Christ is the alsufficient and only Saviour of man This was the Summe of the first Promise made to man after his fall Gen. 3. 15. This was the truth of all sorts of Types whether they were choice persons sacrifices sacraments sacred places sacred instruments sacred actions or any other sacred things This was the substance of the Prophecies that were given by divine inspiration This was intended by the great deliverances which from time to time God gave to his Church and people This was the end of writing the History of Christ by the Evangelists This is the summe of the Sermons of the Apostles recorded in the Acts and the ground of all their sufferings This is also the summe of their severall Epistles That this may the more distinctly clearly and fully be demonstrated the Apostle doth to the life set out Christs two Natures divine and humane in one Person his three Offices Princely Propheticall and Priestly together with the excellency and sufficiency of them To this do tend all the divine Instructions Refutations Exhortations Consolations Denunciations The severall points of this Epistle may all be comprised under two heads 1. Grounds of Faith 2. Rules for Life The grounds of faith are laid down from the beginning of the Epistle to the 22th verse of the 10th Chapter Yet sometimes he falleth into pertinent digressions by way of Exhortation Consolation and Reprehension to make them thereby to give the more diligent heed to those grounds of faith The Rules for Life are set out in the latter part of the 10th Chapter beginning at the 22th verse and in the three last Chapters The Grounds of faith are all about Christ. These are 1. Summarily propounded in the three first verses 3. Largely amplified in the other parts of this Epistle In the first generall Proposition these grounds of faith are noted 1. Christs divine nature This is manifested in this Title Sonne and in this divine work making the world v. 2. 2. Christs humane nature This is intimated under this phrase purged our sinnes which presupposeth bloud for bloud only purgeth sinne chap. 9. 22. and bloud demonstrateth Christs humane nature 3. The distinction of Christs Person from the Person of the Father This also is cleared by the Title Sonne in this particle By twice used in the second verse and by those phrases Brightness of his glory Image of his person 4. The Union of Christs two Natures in one Person This phrase By himself purged our sinnes declares the sufferings of his humane nature and means it of his divine nature in one and the same person 5. His Princely or Regal Office This is set out in these three phrases Heir of all things Upholding all things by the might of his
power Sate down on the right hand of the Majesty on high 6. His Propheticall office This is apparent in this phrase God spake unto us by his Sonne 7. His Priestly Office For it appertains to a Priest to purge away sinnes and to be ever at Gods right hand for us These Points are further prosecuted in this Epistle For 1. The divine nature together with the Princely office of Christ are described in the first Chap. 2. His humane nature in the second Chap. 3. His Propheticall function in the third and fourth Chap. 4. His Priestly office from the fourteenth verse of the fourth Chap. to the twenty two of the tenth Chap. The Priestly office of Christ is simply and generally propounded in the three last verses of the fourth Chap. and also comparatively exemplified by two great Types The first is of Melchisedech to whom Christ is resembled in the 5 6 and former part of the 7th Chap. The other is of Aaron before whom Christ is preferred from the 11th verse of the 7th Chap. to the 22th of the 10th Chap. There are sundry digressions here and there inserted which we shall observe as we meet with them The Rules for life are 1. Persevering in the truth 2. Walking worthy thereof Persevering in the truth is much insisted upon from the 22th verse of the 10th Chap. to the 14th of the 12th Chap. Walking worthy thereof is set out in sundry divine Admonitions from that 14th verse to the end which in their distinct places shall particularly be noted §. 11. Of the meaning of the first Verse HEBREWS 1. Vers. 1 2 3. GOd who at sundry times and in divers manners spake in time past unto the Fathers by the Prophets 2. Hath in these last dayes spoken unto us by his Sonne whom he hath appointed heir of all things by whom also he made the worlds 3. Who being the brightness of his glory and the express image of his person and upholding all things by the word of his power when he had by himself purged our sinnes sate down on the right hand of the Majesty on high THese words as they contain the summe of the doctrinall part of this Epistle so they serve for a Preface thereto which is here premised to stir up all that should read it to a more diligent heeding thereof for therein is set down the excellency of the new Testament above the old True it is that there is the same authority even a divine authority of both And that they are both a manifestation of Gods will Therefore God is said to speak by the Ministers of both God being the author of the one and the other they are both of the like authority and God speaking in both both declare the will of God God spake in times past and God spake in these last dayes The same God by the Prophets and by his Sonne The relation of this title GOD to the Sonne sheweth that the first Person in sacred Trinity the Father is in particular meant yet the other Persons are not excluded For the Sonne Exod. 3. 2 6. and the holy Ghost also Acts 28 26. spake to the fathers The same work may be done by the blessed Trinity the order and manner of working being rightly applied to each Person For as the Sonne is from the Father and the holy Ghost from the Father and the Sonne so the Father worketh by the Sonne and the Sonne from the Father Thus Iehovah the Sonne is said to rain fire from Iehovah the Father Gen. 19. 24. Some of the ancient Fathers assembled in a Council were so confident of the truth of the Application of that Title Iehovah twice used once to the Father and again to the Sonne as they denounced Anathema against such as should expound it otherwise Thus though the Sonne spake to the fathers yet may the Father as here be said to speak to the fathers by the Sonne and by him to make the worlds as ver 2. How God of old manifested his will by parts is thus further expressed at sundry times This phrase is the exposition of one Greek word but a compound word According to the notation of it it signifieth by many parts or parcels which necessarily implieth a distinction of times some at one time some at another Therefore it is not unfitly translated at many times God made known to Adam a Saviour of the seed of the woman to overcome the devil Gen. 3. 16. He confirmed the same by Sacrifices Gen. 4. 4. To Noah God by the Ark declared that few should be saved in comparison of the multitude that should perish and that they who were to be saved should be saved in the Ark of Christs Church 1 Pet. 3. 20 21. To Abraham God revealed his purpose of extending mercy to all nations Gen. 22. 18. To Iacob it was made known that the Messiah should come of the Tribe of Iudah Gen. 49. 10. Heb. 7. 14. To Moses that he should be a Prophet Deut. 18. 18. To David that he should be a King Psal. 2. 6. and a Priest Psal. 110. 4. To Isaiah that he should be born of a Virgin Isa. 7. 14. To Michaiah that he should be born in Bethlem Mic. 5. 2. Before the Law God gave to the fathers particular revelations fit for their times and their needs Under the Law God delivered many Ordinances Rites Types Ceremonies and shadows to foreshew Evangelicall truths and to uphold their faith therein For these ends also God sent divers Prophets from time to time till the fullness of time This manifesting of Gods will by parts is here noted by way of distinction and difference from Gods revealing of his will under the Gospel which was all at one time namely the time of his Sonnes being on earth for then the whole counsell of God was made known so farre as was meet for the Church to know it while this world continueth In this respect Christ saith Ioh. 15. 15. All things that I have heard of my Father I have made known to you and Ioh. 14. 26. The Comforter shall teach you all things and bring all things to your remembrance whatsoever I have said unto you The woman of Samaria understood thus much Ioh. 4. 25. when she said When the Messias is come he will tell us all things Obj. The Apostles had many things revealed unto them Gal. 1. 12. Answ. Those were no other things then what Christ had revealed before while he lived There is another difference in the word following translated in divers manners For that God who was pleased to reveal his will part by part was also pleased to reveal it after divers wayes These were either extraordinary or ordinary Extraordinarily God manifested his minde sometimes outwardly sometimes inwardly Outwardly by voice or signes but inwardly by revelation or inspiration To give particular instances of all these 1. God oft himself spake with his own voice and that when men were awake or at
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
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
He so sits on high namely as high as can be When he had by himself purged our sinnes to do which he humbled himself and became obedient unto death even the death of the Cross Phil. 2. 8. he sate down on the right hand of the Majesty on high Hitherto of the meaning of the words The Analysis or resolution of the three first verses followeth §. 36. Of the resolution of the three first verses THe three first verses of the first Chapter contain the substance of all those Mysteries which are more largely prosecuted in the body of the Epistle The summe of all is The excellency of the Gospel The argument whereby the Apostle doth demonstrate this point is comparative The comparison is of unequals which are the Law and the Gospel This kinde of argument the Apostle doth here the rather use because of that high account which the Hebrews had of the Law The Comparison is first propounded in the first verse and former part of the second verse 2. It is amplified in the latter part of the second verse In the Proposition the Apostle declares two Points 1. Wherein the Law and the Gospel agree 2. Wherein they differ They agree in two things 1. In the principal Author which is God God spake in time past and God hath spoken in these last dayes 2. They agree in the general matter which is A declaration of Gods will implied under this word spake or hath spoken The distinct Points wherein they differ are five The Measure of that which was revealed Then Gods will was revealed part by part One part at one time and an other at another But under the Gospel all at once 2. The Manner of revealing it Then after divers manners Under the Gospel after one constant manner 3. The time that was the old time which was to be translated into an other even a better time This is stiled the last dayes which shall have no better after them in this world 4. The Subject or persons to whom the one and the other was delivered The former were the Fathers so called by reason of their antiquity but yet children who were in bondage under the Elements of the world Gal. 4. 3. The latter are comprised under this phrase Unto Us The least of whom is greater then the greatest of the Fathers Matth. 11. 11. 5. The Ministers by whom the one and the other were delivered The Law by Prophets The Gospel by the Sonne The Amplification of the Comparison is by a description of the Sonne and that by his excellency and dignity This is the main substance of the greatest part of this Epistle as it is in this and the next verse propounded so it is prosecuted and further proved in the other verses of this Chapter In these two verses Christ is set out 1. By his relation to his Father 2. By his divine works His relation is noted 1. Simply 2. Comparatively Simply under two Titles The first Title is Sonne His Sonne This pointeth at the divine essence The second Title Heir This pointeth to his right of Soveraignty and it is amplified 1. By the ground thereof in this phrase Whom he hath appointed 2. By the extent thereof in this all things The comparative relation is in two Resemblances 1. Brightness Amplified by the surpassing excellency thereof in this phrase OF HIS GLORY 2. Character or express image illustrated under this phrase of his person The works whereby Christs excellency is described are of two sorts 1. They are such as appertain to his divine nature 2. Such as appertain to his Mediatorship Of the Former two sorts are mentioned 1. Creation 2. Providence Creation is set forth 1. By the manner of working in this phrase By whom 2. By the general Matter the worlds Providence is hinted in this word upholding It is further illustrated by the extent all things and by the means the word Amplified by the power thereof of his power In Christs work appertaining to his Mediatorship observe 1. The order in this phrase when he had 2. The kindes These concern 1. Christs humiliation 2. His Exaltation A special work of Christs humiliation was to purge This is amplified 1. By the means By himself 2. By the matter our sinnes In Christs exaltation is set down 1. His act sate down 2. The place This is noted 1. Indefinitely on high 2. Determinately at the right hand This is amplified by the Person at whose right hand he sate thus expressed of the Majesty §. 37. Of the heads of Doctrines raised out of the first Verse I. GOd is the author of the old Testament That which the Apostle here setteth down in this first verse is concerning such things as are registred in the old Testament of which he saith God spake So as the old Testament is of Divine authority II. God hath been pleased to make known his will This word spake intendeth as much Gods will is a secret kept close in himself till he be pleased to make it known In this respect it is said that no man hath seen God at any time Ioh. 1. 18. that is no man hath known his minde namely till God make it known III. Of old God made known his will by parts One time one part an other time an other part namely as the Church had need thereof and as God in his wisdome saw it meet to be revealed IV. Gods will was of old made known divers wayes Of the divers wayes see § 11. For God ever accommodated himself to the capacity of his people V. Gods will was made known to men even from the beginning So farre even to the beginning may this phrase in time past be extended Thus the Church was never without some means or other of knowing the will of God VI. The old Testament was for such as lived in ancienter times Even before the fullness of time came who are here called Fathers who together with their seed were but a little part of the world VII God made sonnes of men to be his Ministers before Christs time Thus much is intended under this word Prophets as here opposed to the Sonne of God To them God first made known his minde that they should declare it to his people VIII God indued his choice Ministers with extraordinary gifts This word Prophets intendeth as much All these Points are more fully opened § 11. §. 38. Of the Heads of Doctrines raised out of the second Verse IX THe best things are reserved for the last times The opposition which the Apostle here maketh betwixt the time past and these last dayes demonstrateth as much X. The Gospel also is of divine authority It is the Gospel which the Apostle intendeth under this phrase hath spoken and it hath reference to God mentioned in the former verse XI The Gospel was revealed to men by the Sonne of God God spake by his Sonne The Sonne of God incarnate was the first publisher of the Gospel Ioh. 1. 18.
Such were the Patriarchs Prophets and the Heads of the People But these as all other men notwithstanding their excellencies were on earth mortall Therefore he ascendeth higher and â—…ulleth out the celestiall and immortall spirits which are called Angels Angels are of all meer creatures the most excellent If Christ then be more excellent then the most excellent he must needs be the most excellent of all This excellency of Christ is so set out as thereby the glory and royalty of Christs Kingly office is magnified For this is the first of Christs offices which the Apostle doth in particular exemplifie in which exemplification he giveth many proofs of Christs divine nature and sheweth him so to be man as he is God also and in the next Chapter so to be God as he is man also like to his brethren Chap. 2. v. 17. The comparison here made betwixt Christ and Angels is not a meer simple comparison thus Christ is more excellent then Angels but it is comparatively propounded as a comparison of a comparison thus Christ is so much better then Angels as he hath obtained a more excellent Name This comparative comparison much sets out the transcendency of the point that he is beyond all comparisons even infinitely better The word translated made is sometimes used declaratively to shew that the thing spoken of is so and so as where it is said when Iesus WAS in Bethania and sometimes efficiently as where it is said Iesus was made an high Priest Howsoever this word in relation to Christs deity cannot be taken but in the first sense only declaratively yet in regard of his humane nature and of his Person consisting of both natures and of his Offices it may be taken in both senses for in those three respects he was advanced and made so and so excellent Now the Apostle speaks of him not simply as God but as God-man King Priest and Prophet Thus it is fitly and truly translated being made namely by his Father who begat him sent him into the world and advanced him above all the world In this respect he is said to be better that is more excellent For this comparison hath not so much relation to the goodness of Christs Person as to the dignity thereof In this sense is this word oft used in this Epistle and translated by some more excellent Yea Chap. 7. v. 7. it is opposed to less and so signifieth greater the less is blessed of the better that is the greater in dignity or in office So in our English we stile such as are more excellent to be better men The Greek comparative is derived from a Noun that signifieth power But it is frequently used for the comparative of the Greek positive which signifieth good and in that respect it is oft translated better It is a general word and applied to sundry kindes of excellencies as to such things as are more commodious 1 Cor. 7. 38. and more usefull to others 1 Cor. 12. 31 and more beneficiall to ones self Phil. 1. 23. and more effectual Heb. 9. 23. and more comfortable 1 Pet. 3. 17. and less damagable 2 Pet. 2. 21. and more excellent Heb. 10. 34. and more eminent or greater in dignity Heb. 7. 7 and thus is it here to be taken §. 40. Of Angels Excellencies THe persons before whom Christ is here in excellency preferred are stiled Angels better then the Angels The signification of this name Angel the nature of Angels their special office and quality is by this our Apostle himself distinctly set down v. 7. Yet here it is meet that we consider some of the Angels excellencies that so we may the better discern both the reason why the Apostle doth give this instance of Angels and withall the surpassing excellency of Christ who excels such excellent creatures Some of the Angels excellencies are such as follow 1. Angels are spirits The substance whereof they consist is spirituall This is the most excellent substance that any creature can have and that which cometh the nearest to the divine nature for God is a Spirit Joh. 4. 24. A spirit is of substances the simplest and freest from mixture and composition the purest and finest and every way in the kinde of it the most excellent A spirit is not subject to grosseness drowsiness weariness heaviness faintness sickness diminution alteration putrifaction consumption or any like imperfections which bodies as bodies are subject unto 2. Angels as at first created and so remaining are after the image of God the purest holiest and readiest to all goodness of any meer creature In regard of their likeness to God they are stiled sonnes of God Iob 1. 6. In regard of their promptness to goodness they are thus set out Yee that do his Commandements hearkening to the voice of his words Psal. 103. 20. 3. Angels are the most glorious of all Gods creatures In glory they surpass the brightness of the Sunne To set out the glory of an Angel his countenance is said to be like lightening and his rayment white as snow and shining Matth. 28. 3. Luk. 24. 4. Upon an Angels approach into a dark prison a light is said to shine in the prison Acts 12. 7. The glory of the Lord that is surpassing incomprehensible glory is said to shine round about upon the apparition of an Angel Luk. 2. 9. So resplendent is an Angels brightness as it hath much affrighted worthy Saints Luk. 1. 12. and 2. 9. Yea St Iohn was so amazed at the apparition of an Angel as he fell at his feet to worship him Rev. 19. 10. and 22. 8. 4. Angels have the highest habitations of all creatures farre above the Moon Sunne and all the glorious hoast of the highest visible Heaven They are in the invisible Heavens where the divine glory is most conspicuously manifested In regard of the place of their residency they are stiled Angels of Heaven Matth. 24. 36. 5. Angels have the most Honourable function for they alwayes behold the face of God in Heaven Matth. 18. 10. They are as the Gentlemen of the Bedchamber to a King they minister to the most high in an especiall manner Dan. 7. 10. Their principal attendance is upon the Sonne of God made man Ioh. 1. 51. and upon his mystical body v. 14. §. 41. Of Christs Excellencies above Angels IN all the sorementioned Excellencies is Christ more excellent then Angels For 1. Christs divine nature is infinitely more excellent then an angelical spirit Yea his humane nature by the hypostatical union of it with the divine hath likewise a dignity infinitely surpassing an Angels nature 2. Christ is the express image of the person of his Father which is more then to be created as Angels were after Gods image 3. Christ is the brightness of Gods glory Therefore more glorious then the most glorious Angels Christ is in Heaven at the right hand of the Throne of the Majesty Therefore in place of residency higher then Angels 5.
creatures is an act of Gods will meerly voluntary God might if he would have forborn to doe it He wrought all things after the counsell of his own will Eph. 1. 11. But the divine generation though it be a free act without any constraint yet is it not a work of counsell and will but of nature and necessity The Father cannot but beget the Sonne §. 55. Of the difference betwixt divine Generation and Creation BEsides the fore-mentioned differences there are others also betwixt divine Generation and Creation For 1. Creation was a work out of God in and upon creatures But divine Generation is an internall work in God himself upon the very Creator if I may so speak 2. Creation is a making of that which was not and that out of nothing But divine Generation is of that which ever was and that of the very substance of God 3. Creation was a work in the beginning Gen. 1. 1. Divine Generation was before that beginning even eternall Prov. 8. 22 23. Not as In the beginning God created the Heaven and the Earth so In the beginning he made the Word but In the beginning was the Word Joh. 1. 1. 4. Creation had an end Gen. 2. 1 2. The divine Generation continueth ever without all end 5. Creation was of many things divers from the Creator not like to him The divine Generation is of that which is most like yea of the very same essence §. 56. Of the difference betwixt divine Generation and Regeneration THere are other differences then those mentioned before betwixt the divine Generation of the Son of God and the spirituall Regeneration of Sonnes of men 1. There is a time for Regeneration For the time was when they that are Regenerate were no Children of God Eph. 2. 12. And many that yet are not born again shall be regenerate Ioh. 10. 16. 17. 20. But in divine Generation there never was a time wherein the Son of God was no Son 2. Regeneration presupposeth a former birth and being The very word which signifieth to be born again Ioh. 3. 3. importeth as much But no such matter may be imagined of the divine eternal Generation 3. Regeneration respecteth not the substance of the party regenerate for the body and soul and all the parts of the one and powers or faculties of the other are the very same before and after generation But divine Generation is in regard of the very essence of the Son of God 4. Regeneration is an alteration of the person regenerate and that in his condition and in his disposition In regard of his condition of a childe of wrath Eph. 2. 3. he is made an heir of the grace of life 1 Pet. 3. 7. In regard of his disposition of darknesse he is made light Eph. 5. 8. But in divine Generation there is no alteration at all The Son is ever the same ver 12. 5. In Regeneration there is a growth and encrease 1 Pet. 2. 2. But divine Generation is ever most absolutely and infinitely perfect 6. Regeneration is of Gods meer will and free-grace Iam. 1. 18. No meer man is by nature the Son of God But it hath been shewed that divine generation is of nature See § 50. §. 57. Of the difference betwixt divine and humane Generation MAny of the differences betwixt the divine Generation of the Sonne of God and humane Generations of Sonnes of men are such as were noted before I will therefore give but a touch of them as being pertinent to the present point and adde some others thereunto 1. The Generation of the Sonne of God is eternall but of Sonues of men temporall 2. That is an internall work of the Father This externall 3. That is a perpetuall permanent act This transient 4. That importeth a necessary mutuall subsistence of him that begetteth and him that is begotten in and with one another Thou in me and I in thee saith the Sonne unto his Father Ioh. 17. 21. But in humane Generation he that begetteth subsisteth without him that is begotten 5. That setteth out an equality of Persons In this Children as Children are inferiour to their Parents 6. That doth not presuppose no-being as if the Sonne of God had of no-sonne been begotten a Sonne This is a begetting of him to be a Sonne which was no sonne before In humane Generation that is which was not before 7 In divine Generation none is before or after the other In humane Generation he that begetteth is before the begotten and that not only in order of cause but also in time 8. That is without all passion This cannot be so For as there is an action in that which begetteth so a passion in that which is begotten 9. In that He which begetteth and he which is begotten is the very same in substance In this Father and Son may be and are of the like nature or essence but not the very same The one is both alius and aliud another person and another substance distinct from the other They are two 10. In That the whole substance is communicated In This but apart 11. In That there is no diminution at all In This there is 12. In That all is divine and supernaturall both the substance and also the manner of working In this all is natural and sensible §. 58. Of the Particle This day applied to Christs Incarnation HItherto of this great mystery of divine Generation set down in this phrase I have begotten thee We will further consider the just sense of the particle This day annexed thereunto It was shewed before § 50. how that might set out eternity in that it importeth a continuall present time with out respect to time past or future In this sense it would best agree with this mystery of the divine Generation simply considered in it self But here the Apostle setteth out the Son of God as God manifest in the flesh Immanuel God with us God-man God-man in one person Thus as the Word was made flesh and dwelt among us God hath spoken unto us in these last daies by his Sonne Thus hath God appointed him heir of all things Thus hath he purged our sins Thus sits he down at the right hand of the Majesty on high Yea thus in the second Psalm this Sonne of God as God-man is stiled the Lords Annointed Thus God saith of him I have set my King upon my holy hill of Sion Thus also he saith to him Ask of me and I will give thee the Heathen for thine Inheritance Seeing therefore that both the Psalmist and the Apostle speak of the Son of God incarnate and made a Sonne of man the particle This day may not unfitly be applied to such times as the Sonne of man was on earth manifested to be the Sonne of God especially at the time of his Incarnation For then was the Word first made flesh so as then might the Father say of a Son of man This day have I
begotten thee that is even now is it manifest that a Sonne of man is the begotten Sonne of God Besides Christs Incarnation was so strange his mother being a pure Virgin as she her self said How shall this be At that time therefore said the Angel to the Virgin Mary That holy thing which shall be born of thee shall be called the Sonne of God Luk. 1. 34 35. After his conception before his birth his Name was set down Iesus and that upon this ground He shall save his people from their sins Mat. 1. 21. which none could do but the begotten Son of God Answerably at the day of his Birth an Angel said To day is born a Saviour which is Christ the Lord Luk. 2. 11. Could so much be said of any but of the begotten Sonne of God Hereby an Angels voice the Hodiè To day is expresly set down of the day of Christs Birth Hereupon on that day a multitude of the heavenly host sang Glory be to God in the Highest Luk. 2. 14. Where a Prophet of old prophesied of the birth of this God-man thus he sets it out Isa. 9. 6. Unto us a Childe is born Unto us a Sonne is given and the Government shall be upon his shoulder and his Name shall be called Wonderfull Counsellour the Mighty God the Everlasting Father the Prince of Peace Can this possibly be meant of any but of the begotten Sonne of God Thus we see how fitly this particle this day may be applied to the time of Christs Incarnation which was first wrought in and by his conception and then manifested to the world in and by his Birth §. 59. Of the Particle This day applied to Christs Resurrection THere was another time wherein Christ was on Earth manifested to be truly and properly begotten of God and that was at his resurrection For when he had so farre subjected himself to the power of his enemies as to suffer them to do to the very uttermost what possibly they could for men after they have killed the body have no more that they can do Luk. 12. 5. to shew that by his divine nature he could undo all and make all void he rose again from the dead Thus was he declared to be the Sonne of God with power namely by the resurrection from the dead Rom. 1. 4. For it was not possible that the Sonne of God should be holden of death Act. 2. 24. Sundry both ancient and later Divines do apply these words This day have I begotten thee to the Resurrection of Christ For by that power which Christ had to raise himself from the dead it evidently appeared that he was indeed the begotten Sonne of God of such power as the Father had and therefore of the very substance of the Father true God in power true God in essence This they do the rather thus apply because St Paul himself seemeth so to do Act. 13. 33. Concerning St Pauls particular application of this Text to Christs resurrection much is disputed pro con for it and against it There are two principall points which the Apostle laboureth to prove in that Sermon Act. 13. 17. One that God according to his promise raised unto Israel a Saviour ver 23. The other that this Saviour being put to death God raised him from the dead ver 30. Now in ver 33. the former of these two points seemeth to be proved by this testimony Thou art my Son this day have I begotten thee and the later by two other testimonies ver 34 35. But to which of those two points soever that Text be applied either to Gods raising unto Israel a Saviour Iesus or to Gods raising this Iesus from the dead It is most clear that the Apostle produceth this Text Thou art my Son this day have I begotten thee unto the Son of God manifested in the slesh and that he applieth this day to that distinct time wherein God manifested his Son or shewed him forth to the world §. 60. Of the many evidences of Christs Divine generation Quest. 1. WEre there not other times wherein Christ was manifested to be the Sonne of God besides his Conception Birth and Resurrection Answ. Yes very many He was manifested to be the Son of God and that after his wonderfull birth 1. By Simâ—…ons and Anna's Testimonies when he was presented in the Temple Luk. 2. 29 38. 2. By the Starre that conducted the three Wise men out of the East to him and by their worshipping him and offering gifts to him Matth. 2. 2 11. 3. By his disputing with the Doctors in the Temple at twelve years old and telling his mother that he must be about his Fathers business Luk. 2. 42 46 49. 4. By Iohn the Baptists testimony of him Luk. 3. 16 17. Ioh. 1. 29. 3. 29 c. 5. By the Fathers testimony of him at his Baptism and by the holy Ghosts liting upon him Matth. 3. 16 17. The like testimony was given at his transfiguration Matth. 17. 5. and a little before his passion Ioh. 12. 28. 6. By his manner of resisting and commanding the devil away Matth. 4. 3 c. 7. By discovering mens inward disposition Ioh. 1. 47. 2. 25. 6. 70. and thoughts Matth. 9. 4. 16. 7 8. 8. By his divine Doctrine Ioh. 7. 46. 9. By his many mighty Myracles Ioh. 15. 24. 10. By his manner of forgiving Sinne Matth. 9. 2 6. 11. By the power which he gave to his Disciples Matth. 10. 1. Mark 16. 17. Matth. 16. 19. yea and by breathing the holy Ghost into them Ioh. 20. 22. 12. By overthrowing them that were sent to apprehend him Ioh. 18. 6. 13. By his manner of giving up the ghost and the wonders thereat Matth. 27. 54. Mar. 15. 39. 14. By his ascention Act. 1. 9. 15. By the gifts he gave after his ascention Eph. 4. 8. 16. By the Functions of King Prophet and Priest conferred on him Heb. 5. 5. By these and other notable evidences the eternall Sonne of God who from the beginning did as it were lie hid in the bosome of the Father and under the Law was shadowed over was manifested to be the begotten Sonne of God §. 61. Of the extent of This day Quest. 2. IF there so many dayes wherein Christ was manifested to be the Sonne of God How is it said This day as if there were but one only day Answ. This day is not alwayes strictly referred to one set day consisting of 12 or 24 hours but to a determined present time which may consist of many hours dayes and years Moses oft setteth down the time of Israels abode in the wilderness under this day as Deut. 10. 15. and 26. 16 17 18. and 27. 19. It is usually put for that time wherein they live concerning whom it is spoken as 1 Chron 28. 7. Ier. 44. 2. Dan. 9. 7. Luk. 4. 21. And it is used to distinguish present times from former times as
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
to him Dan. 7. 10. 4. They are much employed about declaring the will of God By Angels God delivered his Law on Mount Sinai Act. 7. 53. Gal. 3. 19. To this hath the Apostle relation Heb. 2. 2. Obj. God himself spake all these words Exo. 20. 1. Ans. God was indeed the true primary principall Authour of the Law Angels were his Ministers in delivering it They were as Heralds who in the presence of the King publish his Proclamation The word spoken by Prophets is stiled the Word of the Lord Isa. 1. 10. Of that which Prophets uttered it is said Thus saith the Lord Exod. 11. 4. Angels were Gods Ministers in delivering his Law sundry waies 1. They were attendants on God when it was delivered They earnestly desire to be where Gods counsell is made known They were therefore in the Assemblies of Gods people where the mysteries of the Gospel were published Eph. 3. 10. 2. They were Witnesses and approvers of the Law In this respect Saints are said to judge the world 1 Cor. 6. 2. In that they and witnesses and approvers of Christs Judgement So Mat. 19. 28. 3. They were as the mouth and voice of God in delivering the Law In this respect saith the Apostle As though God did beseech you in us we pray you in Christs stead to be reconciled unto God 2 Cor. 5. 20. In this sense saith the Apostle the word spoken by Angels was stedfast Heb. 2. 2. It is also manifest that in sundry other particulars God used to make known his will by Angels as Gen. 16. 7 9. 19. 1. 1 Kin. 19. 5. 2 Kin. 1. 3. Dan. 7. 16. Luke 1. 13. 26. 2. 10. Act. 1. 11. 5. 19 20. 8. 26. 10. 3. Rev. 1. 1. 5. They are Gods Ministers to execute and perform what God will have done In this respect Angels are said to ascend and descend on the ladder that reached from earth to heaven Gen. 28. 12. and to do his Commandments hearkening to the voice of his Word Psa. 103. 20. This is further evident by the many particular employments mentioned in sacred Scripture whereunto God put them as to bring Lot out of Sodom Gen. 19. 1. c. Israel out of Egypt Num. 20. 16. to stop Balaams course Num. 22. 22. to stop Lions mouths Dan. 6. 22. 6. They are executioners of Gods judgements witnesse the Angel that slew seventy thousand with the pestilence in three daies 2 Sam. 24. 15 16. And the Angel that slew an 185000 in one night 2 Kin. 19. 35. In this respect Angels are said to have the Vials full of the wrath of God Rev. 15. 7. They are mighty and terrible and one Angel is able to do more then millions of men Therefore God useth them for the greater terrour to men 7. They are speciall Instruments of praising God Excellently are they set forth in performing this duty Rev. 7. 11 12. And they are said Rev. 4. 8. in extolling the name of the Lord not to rest day or night that is never to cease in performing that duty Because this is an especiall work of theirs the Psalmist oft cals upon them to perform it as Psa. 103. 20. 142 2. Not as if they were negligent therein but thereby he sheweth how ready they are to perform it and so commends them for it and therein makes them examples to others §. 97. Of the Functions of Angels in relation to Iesus Christ. THe Functions which Angels perform to the Sonne of God distinctly are especially such as they perform to him being incarnate even as he is also Sonne of man In generall it is said that the Angels ascend and descend upon the Sonne of man Ioh. 1. 51. Relation is therein had to Gen. 28. 12. By that Ladder Christ is meant who by his humane nature touched the earth and by his divine nature reached up to heaven The Angels ascending and descending imports the continual service they do to him and that they are deputed of the father thereunto the Apostle proveth Heb. 1. 6. and the Psalmist also Psa. 91. 11. Particular Functions expressed to be done by Angels to Christ are these 1. To foretell his conception Luke 1. 30 31. 2. To declare his birth Luk. 2. 9 10 11. 3. To prevent his danger Mat. 2. 13 14. 4. To minister unto him in his need Mar. 1. 13. 5. To protect him from enemies Mat. 26. 53. 6. To confirm and comfort him in his agony Luk. 22. 43. 7. To open his grave at the time of his resurrection Mat. 28. 2. 8. To witnesse his resurrection to them that looked for him Luk. 24. 5 6 23. 9. To confirm his ascention into heaven Act. 1. 10 11. 10. To accompany him into heaven Psa. 68. 17 18. Eph. 4. 8. 11. To attend and magnifie him in heaven Rev. 5. 11 12. 12. To reveal what he will have done Rev. 1. 1. 22. 16. 13. To fight with him against his enemies Rev. 12. 7. 14. To gather out of his kingdom all things that offend Mat. 13. 49 50. 15. To accompany him at his last coming Mar. 8. 38. Mat. 25. 31. 16. To execute his last judgement Mat. 13. 49 50. §. 98. Of the function of Angels in relation to the bodies of men in this life THe Functions which Angels perform to men are performed to them especially as they are adopted of God and members of Christ For all Saints have Angels attending on them Functions of Angels to such have respect to them in this world or in the world to come In this life they tend to the good of their bodies or of their souls and that either by procuring positive good things or preventing and redressing of evils In generall It is the Function of Angels to attend on Saints and to minister unto them v. 14 In this respect they are stiled their Angels Mat. 18. 10. They are as those servants who are appointed by a King to attend his Children and thereupon are called the Princes Servants Particular Functions of Angels which concern the good of Saints bodies in this life are these that follow 1. Angels are as Stewards to provide for men in time of need Hereof we have a memorable History 1 King 19. 5 6 7. 2. They are as Physicians to cure their maladies Ioh. 5. 4. 3. They are as Nurses to bear them as it were in their arms and to keep them from hurt Psa. 91. 11 12. 4. They are as guides to direct them in the right course and to keep them from wandring Gen. 24. 7. 32. 1. 5. They are as Souldiers to guard them and to keep them safe from danger Psal. 34. 7. Hereof we have a great instance 2 King 6. 17. They are also as Souldiers to destroy the enemies of the Church 2 King 19. 35. 6. They are as Rescuers Saviours and deliverers to pull Saints out of danger and to set them free Act. 5. 19. 12. 7 8. c. To these may
of the Apostle to set out the excellency of Christ as God manifested in the flesh preached unto the Gentiles and beleeved on in the world §. 107. Of the Title GOD applied to Christ. THe Title GOD is here properly to be taken It setteth out the divine nature of Christ It is thus oft attributed to Christ in the New Testament as Ioh. 1. 1. Rom. 9. 5. 1 Tim. 3. 16. Heb. 3. 4. The Word used Psal. 45. 6. whence this testimony is taken is of the plural number as was shewed on v. 6. § 70. and attributed to creatures When it is applied to creatures it is spoken of many together as to Idols Exo. 22. 20. or Angels Psa. 8. 5. or men Psa. 82. 1 6. If at any time it be applied to one single creature some circumstance or other is added thereto to demonstrate that a creature is intended thereby as where it is applied to one calf it is stiled a god of gold Exo. 32. 31. and the name of the Idol is expressed Iudg. 16. 23. thus Dagon their god So where Moses is stiled God his name is expressed and the Person to whom he was a God namely Pharaoh Exo. 7. 1. But in this place there is no circumstance that restrains it to a creature therefore it is to be applied to him that is truly properly essentially God This Apostrophe O God may be used by the Psalmist inspired and guided by the holy God as by himself spoken to the Messiah as Psa. 68. 7. or the first person in Trinity may be brought in speaking to the second even the father to his Sonne as Psa. 110. 1. All tends to the same end namely to declare Christ to be true God This is further manifest by the Title Iehovah which is a name so proper to the true God as it is not in any part of Scripture attributed to any but to the true God and it is attributed to the Sonne of God and that as a distinct person from the Father Gen. 19. 24. So as the Sonne is true God most properly so called in this and sundry other places So is he called Lord v. 10. § 128. §. 108. Of the everlastingnesse of Christs Kingdom THese words for ever and ever have reference to the Throne of Christ whereby his Kingdom is set out So as it declares the everlastingnesse of Christs Kingdom The Greek word here translated ever is the same that was translated worlds v 2. according to the notation of the Greek word it signifieth everbeing namely one and the same Sometimes the singular number is singly used as Mar. 3. 29. and sometimes doubled as here Ofttimes the plural number is singly used as Luk. 1. 32. but most frequently doubled especially in the Book of the Revelations where it is fifteen times doubled The doubling of the word addeth emphasis and ratifieth the certainty of the Point as the doubling of Pharaohs dreams did Gen. 41. 32. This word hath reference sometimes to former times and intendeth eternity without beginning as Eph. 3. 11. and is translated eternall It hath also reference to future times and intendeth everlastingnesse as Ioh. 6. 51. He shall live for ever Sometimes it implieth a continuance to the end of the world as Luk. 1. 55. or to the end of a mans life as Ioh. 8. 35. Though the word ever singly used may synechdochically be put for a time that hath a date or period yet whensoever it is doubled it signifieth an everlasting continuance without any date or end at all In the Hebrew Text which is here quoted there is a particle added to the word ever which in that use alwaies intendeth a proper everlastingnesse without any period or end at all and thereupon translated for ever and ever Christ in regard of his divine nature as the Sonne of God is a King for ever in the largest sense having respect to former and future continuance before and after all times even from everlasting to everlasting Psa. 90. 2. But in regard of his office as God-man and Mediator betwixt God and man this continuance hath respect to the future and implieth an everlasting continuance And that 1. From his ascention when he was actually set upon his Throne in heaven This exaltation of Christ is frequently noted to be after his humiliation and subjection unto death Act. 2. 36. 5. 30 31. Rom. 8. 34. Phil. 2. 8 9. 2. From his Incarnation For so soon as his humane nature was united to his divine which was at his first conception he had a right to his Royall dignity Thereupon it is said v. 6. when he bringeth in the first-begotten into the world c. So soon as he was born he was acknowledged a King and answerably he was worshiped and Presents brought to him Mat. 2. 2 11. 3. From the beginning of the world even so soon as man fell as Mediator he was also King That which was said of Christ in regard of his sacrifice he was a Lamb slain from the foundation of the world Rev. 13. 8. may be applied to his royalty he was a King from the foundation of the world For in every point of his Mediatorship he was the same yesterday and to day and for ever Heb. 15. 8. that is in all former times in the present time and for all future times This was Christ in four especiall respects 1. In regard of Gods Decree which was before all times 2. In regard of Gods promise Gen. 3. 15. 3. In regard of the efficacy of Christs Mediatorship for it was effectuall to all purposes so soon as God had promised him 4. In regard of the vertue of faith which is the substance of things hoped for Heb. 11. 1. From what time soever we take the rise or beginning of Christs Kingdom as he is Mediator the continuance of it is everlasting It hath no date at all Psa. 145. 13. Dan. 7. 14. Luk. 1. 33. §. 109. Of Christs giving up his Kingdom to his Father AGainst the eternity of Christs Kingdom may be objected that Christ shall deliver up the Kingdom to God the Father and that the Sonne himself shall be subject unto him that put all things under him 1 Cor. 15. 24 28. Answ. 1. That which is spoken of Christs delivering up the Kingdom to the Father is meant of that full victory and conquest which Christ shall get and thereby as it were bring unto his Father a setled and an established Kingdom In this respect he may be said to settle his Father in his Kingdom in reference to such as rebelled against him or fell from him 2. That phrase of delivering up the Kingdom to the Father may be understood of the manner of Christs regiment by his Ministers Ordinances and other like means all things being accomplished by these for which they were ordained they shall cease and in this respect be said to be delivered up to God 3. All enemies being
subdued Christ hath no occasion of using authority over them There is no fear of their rising against him 4. As for this phrase The Sonne also himself shall be subject It is to be taken in regard of his humane nature and office of mediation in which respect he is subject to the Father If hereupon it be objected that in these respects Christ was alwaies subject to the Father I answer That the excellency of his Deity being till then as it were clouded under the vale of his flesh and of his Office it did not so conspicuously fully and perfectly appear as at the end of the world it shall This subjection then is to be taken comparatively in reference to that infinite difference which then shall be manifested betwixt the divine and humane nature of God When the Sonne of God assumed humane nature to the unity of his divine nature the Word was made flesh Joh. 1. 14. and God was manifested in the flesh 1 Tim. 4. 16. Now though it pleased the deity to make it self in a manner visible in that flesh Ioh. 14. 9 yet was the flesh as a veil obscuring the surpassing brightnesse of the Deity And although by divine words and works uttered and done in this flesh by enduring that heavy burthen which was laid on it for our sinnes by the resurrection of it from the dead by the ascention of it into heaven and by the high exaltation of it at the right hand of God the Deity did by degrees more and more brightly and clearly shew it self forth yet still the flesh remained as a veil and a cloud But when the enemies of all sorts shall be subdued then will the Deity of the Son so brightly and conspicuously shew it self as the humanity shall be no veil unto it but rather it shall appear to be infinitely inferiour to it and in this respect subject unto it so as the humane nature of Christ shall not lose any dignity which it had before but the divine nature shall more clearly manifest it self in it self and as we speak in its own likenesse The subjection therefore of the Son is to be taken of the clear manifestation of the excellency of the Deity not of any diminution of the dignity of the humanity 5. The subjection before-mentioned may be understood of the body of Christ and Christ because he is the head of that body be said to be subject For this subjection to the Father is set down as a high degree of honour and happinesse To what higher degree can any creature attain unto then to be Gods Subject Now because the whole body of Christ shall not be fully brought into the protection and tuition of the Father before that day therefore by a kinde of excellency the Son in regard of his mysticall body is said then to be subject 6. All may be taken of Christs Kingdom of Intercession and grace whereof the Church so long as it was militant had need but not of his Kingdom of glory in which his Church shall ever triumph §. 110. Of the necessity of Christs continuall sitting upon his Throne THere is an absolute necessity that Christs Throne should be for ever and ever because there never was nor can be any worthy meet or able to succeed Christ in the Throne and to go forward with that work which he had begun Wherefore that his good beginning might not prove vain it was necessary that he should have an everlasting Kingdom Among men a good supply may be made and one man may go on with that good work which another hath begun and perfect the same David made great preparation for the Temple 1 Chron. 22 2. c. 28. 11. c. but his Sonne Solomon perfited the Temple after the death of his Father 2 Chr. 5. 1. But there is one only true nasurall Sonne of God one Mediator between God and Man So as there can be none like to him to succeed him on the Throne Besides Christ ever liveth and therefore needeth no Successor But all men are mortall and are not suffered to continue by reason of death This reason the Apostle rendreth of the difference betwixt the Priesthood of men which was changeable and the unchangeable Priesthood of Christ Heb. 7. 23 24. This everlastingnesse of Christs Kingdom doth much commend the same and sheweth it to be farre more excellent then all the Kingdomes of men and that it shall stand when all others are brought to nought Christ shall be the Conquerour over all In this respect he is to be feared above all and to be trusted unto more then all Dan. 6. 26. 7. 14. 1 Tim. 4. 10. §. 111. Of Christs Scepter THere is another Sign here used to set out Christs Kingdom that is a Scepter Indeed the Greek word used by the Apostle signifieth a wand or stick or staffe It is by the Septuagint oft used as here for a Scepter So the Hebrew word is indefinitely put for a staff or a stick but more especially for a Scepter as Gen. 49. 10. Numb 24. 17. In the Book of Ester there is oft used a compound Hebrew word which signifieth such instrument as Kings use to sway which is properly a Scepter This is so proper to a King as he is called a Scepter-holder or Scepter-bearer Amos 1. 5 8. As a Throne and a Crown so a Scepter are all Ensignes proper to a King and that to set out his Majesty and Authority Therefore when a King was chosen and inaugurated and annointed they were wont to put a Scepter into his hand A King by swaying his Scepter this way or that way manifesteth his minde When he inviteth any to come to him or would have silence made or vouchsafe grace and favour to any or declare his dislike of a thing and displeasure he doth it by the motion of his Scepter so as his minde may be discerned thereby When Ahasuerus would give an evidence of his favour to Esther he held out his Scepter to her Esth. 5. 2. 8. 4. Because a Scepter is proper to a King by a Metonomy it is oft put for a Kingdom or Royall dignity as Gen. 49. 10. Numb 24. 17. And the destruction of a King and Kingdom is set out by breaking a Scepter Isa. 14. 5 Zec. 10. 11. That a Royall Scepter is here meant is evident by the word Kingdom annexed to it The Scepter of thy Kingdom And that by this Scepter the government of a Kingdom is here meant is manifest by the Epithete of righteousnesse added thereto a Scepter of righteousnesse that is a righteous government of a Kingdom In this respect a King is said to have a Scepter to rule Eze. 19. 14. There are two things whereby the Apostle commendeth the foresaid Scepter One is the dignity of it The other is the equity of it The dignity is the greatest that can be implied in this word Kingdom A Scepter of a Kingdom is a
Samuel 1 Sam. 16. 13. Secondly By the men of Iudah 2 Sam. 2. 4. Thirdly By the Elders of Israel 2 Sam. 5. 3. Solomon twice 1 King 1. 39. 1 Chro. 29. 22. Iehu 2 King 9. 6. Ioash 2 King 11. 12. Iehoahaz 2 King 23. 30. yea they who chose Absalom to be King annointed him 2 Sam. 19. 10. In allusion hereunto Kings are stiled Annointed even the Lords Annointed 2 Sam. 19. 21. Lam. 4. 20. Annointing being performed by Gods appointment implied two things 1. A deputation to the Kingdom 2. An ability to execute the Royall Function Both these are evident in the first King that was set over Israel By Samuels annointing Saul Saul was deputed to the Kingdom and being annointed the Spirit of the Lord came upon him and God gave him another heart 1 Sam. 1. 6. 9. That wherewith Kings were annointed was oyl Samuel took a viall of oyl and poured it on Sauls head 1 Sam. 10. 1. He also took an horn of oyl and annointed David 1 Sam. 16. 13. So did Zadok annoint Solomon 1 King 1. 39. So did he that annointed Iehu 2 King 9. 6. And others that annointed other Kings All these were annointed with external material oyl but to shew that annointing had a mysticall signification they who had not such oyl poured on them are called the Lords Annointed Psa. 105. 15. Oyl and annointing therewith being mystically taken as here they are setteth out the Spirit and the gifts and graces thereof In this respect Christ saith of himself The Spirit of the Lord is upon me because he hath annointed me to preach c. Luk. 4. 18. And the Apostle Peter saith of him God annointed Iesus of Nazareth with the holy Ghost and with power Act. 10. 38. This is in speciall to be applied to the humane nature of Christ yet so as united to the divine nature both making one person For God singly and simply considered in himself never was nor can be annointed no not metaphorically as here the word is taken God cannot be deputed to any Function God needs not the Spirit to be poured on him nor needs he any gift of the Spirit to be enabled to any thing that he doth He is of himself allsufficient But Christ as man and as Mediatour between God and man was by God his Father deputed unto his Royall Function Psa. 2. 6. as he was to his Priestly Office Heb. 5. 5. yea and in that respect also God gave him the Spirit though not by measure Ioh. 3. 34. Both the Hebrew name Messiah and the Greek name Christ do signifie annointed They remain memorials of the Annointing here specified See Chap. 3. v. 6. § 64. §. 120. Of the fit resemblance of annointing with Oyl VEry fitly is this Metaphor of annointing with oyl used to set out the mystery of the Spirit and the gifts thereof especially if it be extended to the mysticall body of Christ in reference both to the head thereof and also to the members For the oyl wherewith Christ was annointed was like the oyl poured on Aarons head It ran down upon the beard and went to the skirts of his garment Psa. 133. 2 3. So the Spirit poured on Christ as head of the Church ran down upon his body and upon the severall members thereof This is to be observed because many of the particular resemblances here following cannot be applied to the annointing of the head alone but may be applied to the annointing of the body and members The resemblances betwixt oyl and the spirit shall be set forth in ten distinct particulars 1. Oyl is a nourishing kinde of food as honey and butter hereupon it is often joyned with them Iob 29. 6. Eze. 16. 13. It is also joyned with meat and drink Ezra 3. 7. with meal 1 King 17. 12. with bread Hos. 2. 5. Fine flour Lev. 2. 4. and with wine 2 Chron. 11. 11. All these are nourishing food Oyl is very wholsome to be eaten it much helpeth digestion it is therefore eaten with raw herbs and other cold things It is also a means to expell such things as annoy the stomack and it is an antidote against poyson Nothing is more nourishing and wholsome to the soul then the Spirit and the graces thereof It maketh Gods Word to give a good rellish It helps the soul well to digest the Word yea It makes it sweet and pleasant Psa. 119. 103. The Spirit expels carnall lusts of all sorts and it is a most Soveraign antidote against all poisonous corruptions 2. Oyl is of singular use to supple hard swelling tumors to ease pains in the flesh or bones to keep sores from rankling and to heal wounds Luke 10. 34. Isa. 1. 6. The Spirit molliâ—…ieth hard hearts asswageth perplexed spirits easeth troubled consciences and healeth the wounds of the soul made by Satans assault Isa. 61. 1 2 3. 3. Oyl is usefull to strengthen weak joynts to make them quick and nimble They therefore that strive for the mastery in wrastling running and other like exercises use to annoint their joynts The Spirit helpeth our infirmities Rom. 8. 26. It putteth life and spirit into us For it is a Spirit of life Rom. 8. 2. 4. Oyl makes the countenance fresh and comely it makes the face to shine Psa. 4. 15. Mat. 6. 17. It revives the Spirit within and makes it cheerfull It is the Spirit and the graces thereof that makes men comely and amiable before God Angels and Saints Of the inward joy of the Spirit we shall speak in the next § 5. Oyl hath not only a sweet smell in it self but also it sendeth forth a fragrant and pleasing savour The house was filled with the sweet savour of the ointment that was poured on Christs head Ioh. 12. 3. The Spirit both in Christ Cant. 1. 2. and also in his members causeth a sweet savour Ministers are a sweet savour of Christ 2 Cor. 2. 15. The praiers of Saints are sweet as incense Psa. 141. 2. Rev. 8. 3. Their beneficence is as an odour of a sweet smell Phil. 4. 18. 6. Oyl maintains the light of Lamps It causeth them to give light and by a continuall supply of oyl Lamps continue to burn and to send forth their light Under the Law oyl was prepared for the light of the Tabernacle Exo. 25. 6. and this preparation was continued day after day Lev. 24. 2 3. It is by the Spirit whereby our mindes are inlightned and by the continuall operation thereof the light of understanding increaseth more and more It is therefore called the Spirit of Revelation in the knowledge of Christ and it is given that the eyes of our understanding might be enlightned Eph. 1. 17 18. Beleevers also are said to have an unction from the Holy One to know all things the same annointing teacheth them of all things c. 1 Ioh. 2. 20 27. 7. Oyl is of a searching and piercing nature it will pierce even into the bones Psa. 109. 18. But the Spirit
comparable to those which Christ had He was crowned with honour and glory above them Chap. 2. 7. But to let the Angels passe we will insist upon the comparison as it hath relation to the Church and to the severall members thereof These may be said to be Christs fellows in eights distinct respects 1. As fellow-creatures Ioh. 1. 12. Heb. 2. 14. 2. As joint members of the same mysticall body Christ is indeed the head Eph. 1. 22 23. but the head is a part of the body and the body is said to be the fulnesse of Christ Eph. 1. 23. 3. As made under the Law Gal. 4. 4. 4. As a Sonne of one and the same Father Ioh. 20. 17. Hereupon he and they are fellow-brethren Chap. 2. 11 12. 5. As co-heirs or joint-heirs Rom. 8. 17. 6. As subject to the same infirmities Chap. 4. 15. 7. As liable to death Chap. 2. 14 15. 9. 37 28. 8. As honouring his members to reign with him 2 Tim. 2. 12. 1 Cor. 6. 2. As this fellowship betwixt Christ and his members setteth out the low degree of Christs humiliation so the high degree of the exaltation of Saints For the Sonne of God to be a fellow with Sonnes of men is a great debasement and for Sonnes of men to be fellows with the Sonne of God is as great an advancement What love hath Christ shewed to us herein How are we bound to Christ hereby Should not we imitate Christ and condescend to men of low estate Rom. 12. 16. §. 123. Of the preheminency of Christs gifts above others THis phrase above thy Fellows sets down a fifth proof of Christs excellency above Angels Though it pleased Christ to condescend so low as to become a fellow with us yet even in that low estate did his Father so dignifie him as he powred his spirit on him more abundantly then on all others whatsoever Thou art fairer then the children of men saith the Psalmist of him Psa. 45. 2. The phrase may be extended to all manner of excellencies He is mightier then I saith he that was greater then any born of women before him Mat. 3. 11. None of the Angels ever had such gifts as Christ They learned of the Church what Christ revealed to the Church Eph. 3. 10. Both Men and Angels had their stint and measure but God gives not the Spirit by measure unto Christ Joh. 3. 34. It pleased the Father that in him should all fulnesse dwell Col. 1. 19. In him are hid all the Treasures of wisedom and knowledge Col. 2. 3. Christ is an head from whom the members must be supplied so as he receives not for himself alone but for his whole body Of his fulness have we all received and grace for grace Joh. 1. 16. Particular members of the mysticall body may have the fulnesse of vessels but this is the fulness of a fountain Here lieth a main difference between the Mediatour and meer men The most that can be said of the best of them is that they have but enough for themselves as the wise Virgins said Mat. 25. 9. Christ alone is that overflowing Spring who hath enough for all others Ioh. 1. 16. This is the true Treasure of the Church which was typified by the Ark The Ark was as a little chest or cabinet in which Jewels and other precious things and treasures are kept In this respect it set out Christ to be as a treasure in which all the precious things tending to salvation are hid This is matter of great comfort in regard of our own emptinesse or scantinesse This is enough to embolden us to go to Christ He is not like to those pits where they who are sent unto them can finde no water Ier. 14. 3. Oh the folly of Papists who forsake the fountain of living waters and hew them out cisterns broken cisterns that can hold no water Ier. 2. 13. Had we sense of our own spirituall need and faith in the alsufficiency of Christ we should our selves readily go to him and bring unto him all such as are in any spirituall need even as they did who flocked to Christ in regard of their spirituall maladies §. 124. Of sundry Heresies confuted by that which is noted of Christ. AN ancient Father hath out of the testimony taken from Psa. 40. 5. and applied by the Apostle to Christ confuted sundry ancient Heresies after this manner following The Apostle hath here smitten the Jews and Paulus Samosatenus and Arians and Marcellus and Sabellius and Marcion and Photinus also How so The Jews by shewing them that there are two Persons and one God Other Jews I say the Disciples of Paulus Samosatenus while he here sheweth that testimony that speaketh of an eternall and uncreated substance For that he might shew that a thing made differeth from the eternity of the Creator he saith Thy Throne O God is for ever He smiteth the Arians in shewing that he neither was a servant nor creature and Marcellus and others because the two persons according to their subsistencies are distinct one from another He smiteth the Marcionites while he sheweth that not the deity but the humanity was annointed §. 125. Of the resolution of v. 8 9. Verse 8. But unto the Sonne he saith Thy Throne O God is for ever and ever a Scepter of righteousnesse is the Scepter of thy Kingdom Verse 9. Thou hast loved righteousnesse and hated iniquity Therefore God even thy God hath annointed thee with the oyl of gladnesse above thy fellows TWo proofs are here couched together of Christs excellency above Angels One is taken from his Divine nature The other from his Royall dignity The Summe of this verse is a testimony of Christs excellency Therein observe two Points 1. The proof produced 2. The Points proved In the proof is observable 1. The manner of producing it 2. The kinde of proof The manner of producing it is by way of opposition implied in the particle BUT The opposition is to that which he had said before of Angels that they are Ministers BUT to the Sonne He is a King The kinde of proof is a testimony Hereof See § 46. 65. In the testimony are to be considered both the Persons and the Point The Persons are of two sorts 1. The Authour that giveth the testimony 2. The object to whom the testimony is given The Authour is not expressed in the originall but yet necessarily implied and our English hath made a good supply in this phrase He saith The object to whom the testimony is given is expressed under this word of relation Sonne Unto the Sonne The Points proved are 1. Christs divine nature O God 2. His Royall dignity This is first propounded then amplified 1. It is propounded implicitely under two Signs a Throne a Scepter and expresly under this word Kingdom 2. It is amplified by two properties 1. Eternity for ever and ever 2. Equity righteousnesse In the ninth verse is an illustration of the foresaid
Translations had inserted it To the second exception that the Psalmist maketh no mention of Christ in that Psalm I answer three things 1. That the three Persons in sacred Trinity are one in essence minde will and work Ioh. 5. 17 19 20. What the one doth the other also doth So as the same act may be applied to any one of them 2. Wheresoever mention is made of any act of God in reference to a creature It is most properly the act of the Son For the Father doth all by the Son In particular by him he made the worlds V. 2. 3. The Kingdom of Christ is expresly described in the latter part of the Psalm v. 12. c. and that for the comfort of the Church to support her in her great distresse being much overwhelmed with sore affliction by reason of the Babylonish captivity To exemplifie this in a few particulars Who had mercy on Zion Who built up Zion Was it not the Lord Christ Whose name do the converted Gentiles fear Whom do the Kingdomes serve Is it not the Lord Christ Psa. 102. 13 15 16 22. It is therefore evident that this Text as the former were is most fitly applied to Christ. The Apostle had before v. 2. said that God by the Sonne made the worlds Here to shew that the Sonne was not as Arius taught an instrument or Minister in that great work but the principall Authour He doth in speciall thus apply it to the Sonne Thou Lord in the beginning hast laid c. The first particle AND hath reference to the first clause of the 8. verse namely to these words Unto the Sonne he saith Which words are here understood as if he repeated them again And unto the Sonne he saith Thou Lord c. Unto the Sonne there he saith Thy Throne c. AND Unto the Sonne here he saith Thou Lord c. There is the same Authour of that and this testimony The Greek word Lord is apparently of the Vocative case and further declared to be by an Apostrophe directed to the Lord by this particle of the Second Person THOU See § 106. §. 128. Of the Title Lord applied to Christ. THe Greek word translated LORD being applied to God is ordinarily put for Iehovah which is the most proper name of God and never attributed to any but to the true God True it is that in the Hebrew there is another name of God which is translated Lord and ofttimes attributed to man as Gen. 18. 12. and 45. 8. yet usually this name when it is put for God is pointed with such pricks or vowels as Iehovah is and with these points it is never attributed to any but to God In this Text the Title Lord is without question the interpretation of Iehovah For the Title Iehovah is in that Psalm seven times used as v. 1. 12 15 16 19 21 23. and once Iah V. 18. which is an abbreviation of Iehovah Wherefore the Title Lord doth here intend Iehovah and being applied to Christ setteth out his divine nature and declareth him to be true God even that God who hath his being of himself and ever continueth of and by himself the eternall and immutable God even He which is which was and which is to come Rev. 1. 4. The Lord that changeth not Mal. 3. 6. Who in regard of his self-existency giveth to himself this Title I am that I am and also this I am Exod. 3. 14. Thus this Title Lord in relation to Iehovah giveth further proof of the true and proper Divinity of Christ. To Christ by an excellency and property is this Title Lord frequently attributed David long before Christs incarnation in the Spirit called him Lord Mat. 22. 43. The Angel that brought the first news of his birth stiles him Christ the Lord Luk. 2. 11. Both his Disciples and others in his life so called him After his resurrection when he was discerned by Iohn Iohn said to Peter of him It is the Lord Joh. 21. 7. Christ himself thus saith Ye call me Lord and ye say well for so I am Joh. 13. 13. It was usuall with the Apostles in their Epistles thus to stile him the Lord Iesus Rom. 1. 8. And he is said to be the one Lord Iesus Christ 1 Cor. 8. 6. A Prophetesse called him Lord anon after he was conceived even while he was in his mothers womb Luke 1. 43. Christ is Lord in sundry respects 1. As God In regard of his divine nature God said I am the Lord Exo 6. 2. 2. As the Sonne of God In regard of his Person For of the Sonne in relation to the Father it is said The Lord rained fire from the Lord Gen. 19. 24. 3. As God-man In regard of the hypostaticall union of Christs two Natures in one person Thus saith Thomas to Christ on earth My Lord and my God Joh. 20. 28. 4. As King of the Church In regard of that authority and dignity whereunto God hath advanced him I have set my King upon my holy Hill of Sion saith the Father to his Sonne Psa. 2. 6. God hath made him both Lord and Christ Act. 2. 36. On these grounds divine worship hath been yeelded unto him on earth as unto the Lord In his Infancy Mat. 1. 11. In his Man-age Mat. 8. 2. After his Resurrection Mat. 28. 9. In the time of his Ascention Luke 24. 52. And now also Christ being in heaven and sitting as Lord on his Throne is worshiped Rev. 4. 10. 5. 14. Thus he is still and ever shall be worshipped as the true Lord by his Church Answerably all other divine respect is to be yeelded to him He is to loved with all the soul with all the heart with all the minde and with all the strength Accordingly is he to be feared admired adored called upon beleeved in served obeyed subjected unto praised for all things in all things glorified preferred before all advanced above all and every way esteemed as a Lord even our Lord the most high supream Soveraign over all §. 129 Of Christs Eternity THE Eternity of this Lord is further set out in this phrase In the beginning namely in the beginning of time so as that which was before that beginning was without beginning properly eternall Thus is the eternity of God manifested in the very first word of the holy Bible Gen. 1. 1. and the eternity also of the Son of God Ioh. 1. 1. He that in the beginning laid the foundation of the earth was before that foundation was laid and before that beginning In that respect saith the Sonne of God of himself The Lord possessed me in the beginning of his way before his works of old I was set up from everlasting from the beginning or ever the earth was c. Pro. 8. 22 23. c. As the eternity of the Creator is by this phrase in the beginning intended so the plain contrary concerning creatures is expressed Creatures being
renovation of them The Hebrew word gives proof hereunto For it properly signifies as by our English it is translated to change Hereupon sundry Expositors suppose another Greek word somewhat like this to be used by the Apostle a word that signifieth to change But seeing the former word translated fold up may include that sense why should any think of altering the Text from the agreement of all the Greek Copies therein and of the LXX whom the Apostle follows and of sundry Greek Fathers This that hath been distinctly and largely set down by the holy Ghost of the alteration of creatures and that both simply thus They shall perish and also symbolically under the resemblances of a garment waxing old and a vesture folded up doth much amplifie the unchangeable constancy of Christ For contraries laid together do illustrate each other as black and white course and fine pain and ease heaven and hell so also vanity and stability mutability and immutability §. 140. Of Christs power about altering creatures THE Authour of the mutability of creatures is the Lord Jesus to whom it is here said Thou shalt fold them up He that createth all hath an absolute power to preserve alter and destroy all as it pleaseth him It was this Lord Jesus that said Every living substance that I have made will I destroy Gen. 7. 4. And again I will shake the Heaven and the earth shall remove out of its place I will clothe the Heaven with blacknesse I create new Heavens c. Isa. 13. 13. 50. 3. 65. 17. This Lord Jesus being true God is the most high supreme Soveraign over all He doth all that men may know that he whose Name alone is Iehovah is the most High over all Psa. 83. 18. As he hath supreme authority so he hath also almighty power He is able to bring to passe what he will By the Word of the Lord were the Heavens made Psal. 33. 6. and by the same word they may be changed Therefore it is here added And they shall be changed Because the Lord Jesus hath a minde to change them they shall be changed for who hath resisted his will All things are alike to him Whether is it easier to say to that that was not Let there be Light in the Heaven Gen. 1. 14 or to say Let the Heavens be folded up and changed Upon the same ground that the former was effected the latter also shall be accomplished As the power of the Lord Jesus in creating and preserving all things tendeth much to the strengthning of our faith in the accomplishment of all his promises and in obtaining our lawfull desires of such things as are needfull and usefull and in protecting us from matters hurtfull and dangerous so his power in altering and abolishing what he pleaseth is of use to make us stand in awe of him and to be afrrid of offending his Majesty and provoking his wrath The Lords power in creating and preserving things for strengthning our faith is pressed Psa. 146. 5 6. Isa. 37. 16. c. Ier. 37. 17. Act. 4. 24. His power in altering and abolishing the Heaven and other things for working fear and awe in us is pressed Isa. 13. 13. 34. 1 4. Luk. 21. 26. 2 Pet. 3. 10 11. The former sheweth that he is the Lord of life and hath power to save and defend therefore trust on him Psa. 124. 8. The latter that he is the Lord of death and can destroy therefore fear him Luk. 12 5. §. 141. Of Christs Immutability THe Immutability of creatures being distinctly set out the Apostle returneth to the main point intended which is Christs immutability It was before generally set down in this phrase Thou remainest § 136. 138. Here it is illustrated in these two other branches Thou art the same Thy years shall not fail Though all these three phrases in generall intend one and the same thing namely immutability yet to shew that there is no tautology no vain repetition of one and the same thing therein they may be distinguished one from another 1. The first Thou remainest pointeth at Christs eternity before all times for it implieth his being before in which he still abides 2. The second Thou art the same declares Christs constancy There is no variablenesse with him Thus therefore he saith of himself I am the Lord I change not Mal. 3. 6. 3. The third Thy years shall not fail intendeth Christs everlastingnesse that he who was before all times and continueth in all ages will beyond all times so continue Thus these three phrases do distinctly prove the three branches of this description of Christ which is and which was and which is to come Rev. 1. 4. This name that Christ assumeth to himself I AM and this I AM THAT I AM Exo. 3. 14. and this also IEHOVAH Exo. 6. 3. do demonstrate a perpetuall continuing to be the same In this respect he thus saith I the Lord the first and with the last I am he Isa. 41. 4. or as some translate it I am the same for it is the very same word both in Hebrew and in Greek that is here translated the same This immutable constancy of the Lord is confirmed by this testimony with whom is no variablenesse nor shadow of turning Jam. 3. 17. no shew or appearance of alteration This may be exemplified in all the things that are Christs 1. His essence and being This is especially here intended So also Exod 3. 14. 2. His Counsell Immutability is expresly attributed thereunto Heb. 6. 17. It shall stand Psal. 33. 11. Prov. 19. 21. Isa. 48. 10. It shall stand immutably inviolably 3. His Attributes Sundry attributes for teaching sake by way of resemblance are ascribed to the Lord. In this respect it is said His compassions fail not Lam. 3. 22. His mercy endureth for ever Psa. 118. 1. His love is everlasting Jer. 31. 3. His righteousnesse endureth for ever Psa. 111. 3. So his truth Psal. 117. 2. So his judgements Psa. 119. 160. 4. His Word endureth for ever 1 Pet. 1. 25. This is manifested in the Law whereof not one tittle shall fail Luk. 16. 17. and in the Gospel which is an everlasting Gospel 5. His bonds whereby he bindes himself to us are unalterable as promises and oaths These are the two immutable things intended Heb. 6. 18. and his Covenant also Ier. 33. 20 21. See more hereof chap. 13. ver 8. § 112. §. 142. Of Objections against the Lords immutability answered Obj. CHrist was made man in the fulnesse of time and died Gal. 4. 4. 1 Cor. 15. 3. Yea being in the form of God he made himself of no reputation Phil. 2. 6 7. or he brought himself to nothing From hence it is inferred that he who was changed in his very essence Answ. Immutability attributed to Christ is properly meant of his divine nature which was no way altered by assuming his humane nature For he became man not by conversion of
the God-head into flesh but by taking of the manhood into God so as he remained in his divine nature when he was incarnate the very same that he was before without any addition diminution or alteration Of other Objections answered See Chap. 6. v. 17. § 136. §. 143. Of Christs everlastingnesse THE last phrase whereby Christs immutability is set out is this Thy years shall not fail Years are not properly applied to the Lord For eternity admits no distinction of times as things temporary do 2 Pet. 3. 8. The holy Ghost doth herein speak of the Lord as we mortall creatures use to speak one of another for the continuance of temporary things which have a beginning and shall have an end are distinguished by howrs daies weeks moneths and years The longest ordinary distinction of times is a year That continuance which exceedeth that date useth to be set forth by multiplying years as two years ten years an hundred years a thousand years and so forward The fewer of these distinctions that any passe over the shorter their continuance is The more they passe over the longer is their continuance If still they continue year after year and that without date or end so as still their years are continued and cease not they are counted everlasting their years fail not In this respect that we might the better discern the continuance of the Lord years are attributed to him as Iob 10. 5. Are thy years as the daies of man Are they so short or have they an end as mans daies Can the number of his years be searched out Job 36. 26. They are without number and cannot be found out His years are throughout all generations Psa. 102. 24. They ever continue In this respect the Psalmist saith to the Lord From everlasting to everlasting thou art God Psal. 90. 2. Fitly therefore is this phrase shall not fail added to the years which are spoken of the Lord. The Hebrew word Psa. 102. 27. is diversly taken 1. Is signifies the perfecting of a thing as when the bud of a flower is grown to the maturity thereof it is said to be perfect Isa. 18. 5. The perfection of Gods Law is set out by an Adjective derived from this root Psa. 19. 7. 2. The finishing of a thing and that in a fair manner is expressed by this word thus the work of Solomons pillars are said to be finished 1 King 7. 22. 3. Consuming and destroying a thing is declared by the same word thus the rebellious people in the wildernesse are said to be consumed in that they were destroyed Deut. 26. It is in this testimony used in the middle sense for ending and finishing a thing and being negatively used it implieth that the years of the Lord shall never be finished nor have any end Thus they shew him to be everlasting He shall for ever continue as he is The Greek word here used by the Apostle intendeth as much as the Hebrew doth It is applied to the expiring of a mans life Luk. 16. 9. when you fail that is when you cease to be in this world when you depart or die Christ expresseth the perseverance of faith by such a negative phrase as is in this Text thus that thy faith fail not Luk. 22. 32. §. 144. Of Christs everlasting continuance as he is Mediator AS by way of resemblance this description of everlastingnesse Thy years shall not fail may be applied to the deity of Christ so most properly to his humane nature to his Mediatorship as he was God-man To all his offices to the merit virtue and efficacy of all that he did and endured for mans redemption to his mysticall body and to the gifts and graces which he bestoweth on his members 1. In regard of his humane nature his years shall not fail in that being raised from the dead he dieth no more Rom. 6. 9. He continueth ever He ever-liveth Heb. 7. 24 25. 2. As Mediatour he is said to live ever to make intercession for us Heb. 7. 25. 3. As King he shall reign for ever and there shall be no end of his Kingdom Luk. 1. 33. 4. He is a Priest for ever Psa. 110. 4. 5. In respect to his Propheticall Office he is stiled an everlasting light to instruct and direct his people Isa. 60. 19 20. 6. In regard of the merit and vertue of what he did and suffered He is the same for ever Heb. 13. 8. 7. His gifts are without repentance Rom. 11. 29. They are such as he never repenteth the giving of them and thereupon he never takes them away As for such Apostates as have clean put them away they never had any true sound sanctifying saving grace 1 Ioh. 2. 19. 8. That body whereof he is the head must also continue for ever If the years of the head shall not fail can the years of the body fail On this ground it is that the gates of hell shall not prevail against the Church Mat. 16. 18. §. 145. Of the uses of Christs Immutability THE eternall and everlasting Immutability of Christ our Redeemer and Saviour is many waies of singular use 1. It demonstrateth Christ to be true God Mal. 3. 6. 2. It distinguisheth him from all creatures as here in this Text from Idols especially Isa. 41. 4. 44. 6. 3. It strengthneth our faith in all his divine properties promises and former works Psa. 44. 1 2. 90. 1 2. Gen. 32. 10 11 12. Heb. 13. 5 6. 4. It instructeth us in an especiall use of Gods former dealings with men which is in like good courses to expect like blessings and in like evil courses to expect like judgements For the Lord is ever the same and ever of the same minde what in former times was right in his eyes and acceptable unto him is so still Rom. 4. 23 24. What formerly offended him and provoked his wrath still so doth 1 Cor. 10. 5 6. c. 5. It assureth us of his continuall and perpetuall care of his Church Mat. 28. 20. yea and of the Churches perpetual continuance Mat. 16. 18. 6. It encourageth us against all attempts of enemies present and to come Psa. 110. 1. Rev. 2. 10. 7. It teacheth us to do what in us lieth for perpetuating his praise and for this end both to set forth his praise our selves all our daies Psal. 104. 33. and also to teach our posterity so to do Psa. 78. 5 6. 8. It directeth us how to be like to Christ namely in constancy and unchangeablenesse in our lawfull promises oaths vows and covenants Neh. 5. 12 13. Psalm 15. 4. Eccl. 5. 4. Ier. 34. 10 18. and in our warrantable enterprises 1 Cor. 15. 58. 9. It admonisheth us to submit our selves to the Lords ordering Providence all our strivings against the same cannot alter this purpose 1 Sam. 3. 18. 10. It establisheth such as have evidence of their election and calling against all Satans assaults and fears arising from our
neither moth nor rust deth â—…rrupt nor theeâ—…s do break through nor steal Mat. 6. 20. §. 162. Of Instructions and Directions arising from the Inheritance of Salvation SUch an Inheritance as Salvation made sure to us affords sundry Instructions and Directions Instructions are such as these 1. It commends Gods Philanthropy his peculiar love to men who by nature are children of wrath and heirs of hell yet made to be partakers of the inheritance of salvation Ephes. 2. â—… 3. Colos. 1. 12. Tit. 3. 3 4 5. 2. It takes away all conceit of merit by mans works For an inheritance is the free gift of a Father 3. It is enough to uphold our spirits against penury ignominy and all manner of misery in this world An heir that as long as he is a childe differeth nothing a servant but is under Tutors and Governours yet because he is Lord of all will not be dejected but will support himself with this that he hath a fair inheritance belonging to him 4. It is a great encouragement against all things that may threaten death yea and against death it self in that death brings us to the possession of this excellent inheritance Directions are such as these 1. Subject thy self to thy Fathers will and to that government under which he sets thee because thou art his heir Gal. 4. 2. 2. Raise up thy affections to the place of thine inheritance and set thy heart thereon Colos. 3. 1. Matth. 6. 21. 3. Love not the world neither the things that are in the world 1 Iohn 2. 15. Salvation is not there to be had 4. Moderate thy care about earthly things thou hast a heavenly inheritance to care for 5. Suffer with joy all things for thy profession sake knowing that thou hast an heavenly inheritance Heb. 10. 34. 6. Search thine evidences about this inheritance There is great reason that in a matter of so great consequence thou shouldst be sure of thy evidence for thy right hereto 2 Pet. 1. 10. 7. Expect with patience the time appointed for the enjoying this inheritance Through faith and patience the promises are inherited Heb. 6. 12. 8. Walk worthy of this high calling Ephes. 4. 1. and of God who hath called thee to his Kingdom and glory 1 Thess. 2. 12. 9. Be ever thankfull for this priviledge especially Colos. 1. 12. 1 Pet. 1. 3 4. 10. Despise not any of these heirs because they are here poor and mean Iames 2. 5. Ismael was cast out because he mocked the heir Gen. 21. 9 10. §. 163. Of the Resolution of the 13 and 14 Verses IN these two last verses the eighth and last proof of Christs excellency is set down See § 64. The summe of them is a difference betwixt Christ and Angels The Parts are two The first is the Dignity of Christ v. 13. The second is the Inferiority of Angels v. 14. In setting down Christs dignity both the manner and matter is observable The manner is in this phrase Unto which of the Angels said he at any time Hereof see § 64. The matter declares two things 1 The kinde of dignity 2 The continuance thereof In the Kinde we may observe 1 The ground of it Gods will God said Sit. 2. The greatnesse of it This is set down 1 By an act Sit. 2 By the place The place is set out under a Metaphor on my right hand This shews 1 Christ inferiority to God 2 His superiority above all creatures The continuance noteth out a double end 1 The time how long untill 2 The reason why to make thine enemies c. In expressing this later end observe 1 A concessum or thing taken for grant Enemies 2 A consequence which is their utter destruction in this phrase make thy foot-stool Verse 14. In describing the inferiority of Angels two things are remarkable 1 The manner by an interrogation Are they not c. 2 The matter Wherein is declared 1 The nature of Angels Spirits 2 Their Function Both these are amplified by this particle of universality ALL. The Function of Angels is set out 1 By the kinde thereof ministring 2 By the end In the End is expressed 1 An act to minister 2 The Persons for whom These are described 1 By their priviledge Salvation 2 By their right thereunto Inherit This is illustrated 1 By the time of injoying their inheritance Which is to come 2 By the certainty thereof Both these are implyed under a note of the Future tense Shall §. 164. Of the Doctrines arising out of the 13 and 14 Verses OF the Doctrines arising out of these word To which of the Angels said he at any time See § 65. I. God the Father is the Author of Christs exaltation He said Sit. See § 149. II. Christ as Mediatour is inferiour to the Father III. Christ as Mediatour is advanced above all creatures These two Doctrines are gathered out of this phrase On my right hand See Doct. 37 38. on v. 4. § 38. IV. Christ hath enemies The mention of enemies shews as much See § 151. V. Christs enemies shall be subdued God undertakes as much I put See § 153. VI. Christs enemies shall be utterly subdued The Metaphor of making them his footstool proves this See § 154. Verse 14. VII Emphasis is to be added to weighty matters This is manifest by the manner of expressing this Point by an Interrogation Are they not These two are expressed in this phrase Ministring spirits See § 156. VIII Angels are Spirits IX Angels are Minister s. X. Angels ministry is especially for Saints Saints are here intended under this phrase which shall be Heirs See § 158. XI Every Angel of what degree soever is a Minister to Saints The general particle All implies as much See § 156. XII Salvation belongs to Saints See § 159. XIII Salvation belongs to Saints by right of inheritance See § 160. XIV The fruition of Saints inheritance is to come See § 161. XV. Saints are sure of salvation These two last Doctrines arise out of the note of the Future tense Shall be See § 162. CHAP. II. §. 1. Of the Resolution of the second Chapter THe Apostle having distinctly and largely set out the excellency of Christs Divine nature and Royal Function in the former Chapter In this he sets out his humane nature and the excellency of it Elegantly he passeth from the one to the other by a transition wherein he sheweth an especiall use to be made of the former point This is indeed a digression in regard of the matter of Doctrine but a most pertinent and profitable digression and that in the five first verses of this Chapter In the rest of the Chapter the other article concerning Christs Humane nature is distinctly demonstrated The summe of the transition is an exhortation to give good heed to the Gospel This exhortation is first propounded verse 1. and then inforced in the four next verses Two Points are noted to inforce the duty One is the dammage the other
the vengeance which may follow upon the neglect of the Gospel The dammage is intimated in this phrase Least we should let them slip The vengeance is first propounded in this phrase How shall we escape and then aggravated The aggravation is demonstrated 1 By an Argument from the lesse 2 By the excellency of the Gospel The Argument from the lesse is concerning the word of Angels who are in the former Chapter proved to be farre inferiour to Christ which Point is illustrated verse 5. The excellency of the Gospel is set out 1 By the Matter which it holdeth out Salvation v. 3. 2 By the means of making it known These means are 1 The publishers thereof 2 The evidences thereof The Publishers were of two sorts 1 The principle Authour 2 Earwitnesses thereof v 3. The Evidences were signes c. v. 4. About Christs Humane nature two things are demonstrated 1 The low degree of Christs humiliation in assuming our nature Thou madest him lower then Angels v. 7. 2 The high exaltation thereof through Christs assuming it Thou crownedst him with glory v. 7. For the better manifestation of these principles the Apostle proves the main point That Christ was man by sundry Arguments The first argument is a Divine testimony This is 1 propounded verse 6 7 8. 2 Applied to the person here spoken of v 9. The second argument is taken from the end of Christs Incarnation which was To taste death for every man This could he not have done if he had not been man verse 9. A third argument is raised from the equity and meetness of the matter It became him v. 10. God would bring his children to glory by suffering It was therefore meet to make the Captain of their salvation perfect through sufferings Which could not be unless he had been man A fourth argument is taken from a special Function which Christ undertook namely to sanctifie the Elect He that sanctifieth and they who are sanctified must be all of one v. 11. Hence the Apostle maketh this inference He is not ashamed to call them brethren v. 11. This may also be taken as a proof of the point Christs own witness thereof confirmed in the next verse The fifth argument is taken from that opportunity which Christ being man had to exercise his three great Offices of Prophet Prince and Priest 1 His Propheticall Office is set out in a Divine prediction I will declare thy Name v. 12. It is further amplified by the ground of his incouragement to hold out therein which is expressed in a Divine testimony I will put my trust in him v. 13. And by the fruit or effect thereof expressed in another like testimony Behold I and the children c. v. 13. These testimonies are further proofs of Christs humane nature 2 Christs Kingly Office is set out in two especiall effects thereof one to destroy the devil which he did by death and therefore was man v. 14. The other to deliver them who were in bondage v. 15. which deliverance also he wrought by death The two effects of Christs Kingly Office are proved by the main point in hand and set down by an opposition of two different natures of Angels and of Abraham Christ destroied not the devil for Angels but for men He delivered not Angels but men therefore he took not the nature of Angels but men verse 16. 3 Christs Priestly Office is set out in this phrase an High Priest and it is amplified 1 By two needfull qualities Mercifull Faithfull 2 By two usefull effects 1 To make reconciliation v. 17. 2 To be able to succour v. 18. It was requisite in these respects that he should be man §. 2. Of the inference made upon Christs excellency HEB. 2. 1. Therefore we ought to give the more earnest heed to the things which we have heard least at any time we should let them slip IN the five first verses of this Chapter the Apostle declares a duty to be performed in regard of that excellent Teacher which God sent namely his Son more excellent then the excellentest meer creature to reveal his Gospel to men This duty is to give more then ordinary heed unto that Gospel Thus much is intended under this particle of inference Therefore or as it is in the Greek for this even for this cause Because God hath vouchsafed so excellent a Teacher he must be the more carefully attended unto Of this particle of inference see chap. 1. § 117. This here hath reference to all the branches of Christs excellency mentioned in the former Chapter Because he is Gods Son therefore give heed Because he is the Heir of all therefore give heed Because he made the worlds therefore give heed The like may be inferred upon all the other special excellencies of Christ. They are so many grounds of the Apostles exhortation and the inference may be added as a conclusion of every one of them severally as here it is of all of them joyntly The eminency of an Author in dignity and authority and the excellency of his parts in knowledge wisdom and other gifts do much commend that which is spoken by him If a King Prudent and Learned take upon him to instruct others due attention and diligent heed will be given thereunto The Queen of the South came from the uttermost parts of the earth to hear the wisdom of Solomon Matth. 12. 42. She counted Solomons servants who stood continually before him and heard his wisdom to be happy 1 Kings 10. 8. Iob was the greatest of all the men of the East and he was a perfect and upright man thereupon when the ear heard him it blessed him Iob 1. 1 3. 29. 11. But behold a greater then Solomon a greater then Iob is here intended by the Apostle Therefore we ought to give the more earnest heed Heb. 12 25. It was usual with the Prophets to premise before their Prophecies such phrases as these The word of the Lord Thus saith the Lord Hos 1. 1 2. 4. 1. Exod. 4 22. 5. 1. and that purposely to work the more heed and attention in people to that which was spoken This may be a forcible motive diligently to exercise our selves in all the holy Scriptures because all Scripture is given by inspiration of God §. 3. Of the necessity of performing Duty THe foresaid inference is by the Apostle made a matter of necessity as the phrase we ought importeth The Greek verb is impersonall and may be thus translated it behoveth and so it is translated Luke 24. 46. In regard of the necessity which it intendeth it is oft translated must and that in a double relation One to Gods Decree The other to Gods charge The former respecteth Gods determinate counsell his secret and absolute will The later his revealed Word and approving will In the former relation it is said Thus it must be Matth 26 54. In the later thus A Bishop must be blamelesse 1 Tim. 3. 2. that is it is
sorts which are three 1. Signes 2. Wonders 3. Miracles 2. By their variety in this word divers Gifts are described 1. By their author the holy Ghost 2. By their distribution This is implied in the Greek word used by the Apostle The rule is thus manifested According to his own will Here observe 1. The kinde of rule with 2. The property of it his own §. 39. Of the Doctrines arising out of the 2 3 4. verses of the second Chapter I. MOtive may be added to motive To that motive in the former verse taken from the dammage of noâ—… heeding the Gospel in these verses another motive is added taken from the vengeance that will follow thereupon For men are hardly brought to beleeve Divine truths II. Suppositions may imply unquestionable truths The manner of the Apostles arguing by way of supposition If proveth as much See § 8. III. Angels were of old Gods Ministers to his Church They spake his word See § 10. IV. Gods Word is stedfast So is it here expresly said to be See § 11 12. V. Divine vengeance may be a motive to forbear sinne The inference of the vengeance upon the word spoken proves as much for it is here to that very end alleadged VI. There are different kindes of sin The distinction betwixt transgression and disobedience imports thus much See § 14. VII Nâ—… sinne shall pass unrevenged This generall particle every intends this VIII Pknishment is due to transgression It is therefore stiled a recompence of reward See § 16. IX Divine vengeance is most just So it is here expresly said to be See § 17. X Transgressors shall receive vengeance will they nill they This verb received intimates this point See § 17. XI Revenge of sinne is most sure This interrogative HOW intimates as much See § 18. XII There are degrees of sinne and judgement The inference of the later part of the comparison upon the former declares the truth of this point For neglect of the Gospel is made a greater sin then neglect of the Law and a greater judgement is thereupon inferred See § 18. XIII It is very dangerous to neglect the Gospel There is no way of escaping for such See § 19. XIV The greatest as well as the meanest falling into the same sinne are liable to the same judgement This pronoun WE includes the Apostle himself and all to whom he wrote See § 18. XV. The Gospel brings salvation It is thereupon stiled Salvation See § 20. XVI The salvation brought by the Gospel is very great This word So great intends as much It is far greater then that which by the Ministry under the Law was brought to people See § 21. XVII Christ was a Preacher He is here said to Preach See § 22. XVIII The Word is made profitable by Preaching For this end Christ Preached it See § 23. XIX Christ was the first Preacher of the Gospel This is here expresly asserted See § 24. XX. God would have his word confirmed See § 25. XXI Many Preachers of the same truth confirm it the more Thus by other Preachers the Gospel which Christ first Preached was confirmed See § 25. XXII Apostles succeeded Christ. These were they who heard him See § 26. XXIII Preachers confirm the Gospel to others It was confirmed unto us saith the Text. See § 27. XXIV God addeth his witnesse to the Ministry of his servants This is here expresly set down See § 28. XXV God only can work miracles This is here set down as Gods proper Act. See § 28. XXVI Miracles are above the power of creatures This followeth from the former by just consequence See § 29. XXVII Works are witnesses to Gods Word God by his works bare witnesse to his Apostles See § 30. XXVIII Signes by visible objects confirm Divine matters XXIX Wonders by the strangenesse of them do the like XXX Miracles also do so by a Divine power manifested in them These three last Doctrines arise out of the notation of those words Signes Wonders Miracles See § 31 32. XXXI Divers miracles were wrought to confirm the Gospel See § 34. XXXII Mens gifts are of the holy Ghost He gives them 1 Cor. 12. 11. Therefore they are here stiled Gifts of the holy Ghost See § 35. XXXIII Extraordinary gifts were abundantly given at the first preaching of the Gospel The Church had then need of them See § 35. XXXIV Gifts of the holy Ghost were confirmations of the Gospel They are in this respect here joyned with miracles See § 35. XXXV Mens Functions and abilities are of God Ibid. XXXVI The Gospel had greater confirmation then the Law See § 36. XXXVII God hath no other rule then his own will This relative His own implies as much XXXVIII God orders mens parts and places according to his will See § 37. §. 40. Of the inference of the fifth verse upon that which goeth before Verse 5. For unto the Angels hath he not put in subjection the world to come whereof we speak IN this verse the Apostle hath an eye to that main point which he insisted upon in the former Chapter which was that Christ is more excellent then Angels and also to the argument in the verses immediatly going before whereby he proved that more heed is to be given to the word of Christ then to the word of Angels In reference to the former Chapter a ninth argument is in this verse added to those â—…ght which were produced in the former Chapter to prove the foresaid excellency of Christ above Angels See chap. 1. § 64. In reference to the former part of this Chapter this verse containeth a reason why Christs word is to be preferred before the word of Angels namely because God hath given a greater authority to Christ then ever he did to Angels The first particle of this verse FOR sheweth that a reason is contained therein This reason is here set down as a double transition The first is from Christs excellency in reference to his Divine nature unto his excellency in reference to his humane nature The other is from the Apostles exhortatory digression unto his doctrinal point about Christs excellency In the former Chapter the Apostle sets out the excellency of Christ being God yet so as he considered him also to be man even God-man In this Chapter he sets out the excellency of Christ being man yet so as he considereth him also to be God even Man-God The reason here produced is comparative The comparison is of unequals for it is betwixt Christ and Angels 1. The inferiority of Angels is declared in this verse 2. The superiority of Christ is proved vers 6 7 8 9. The manner of expressing the inferiority of Angels is like that which was used chap. 1. § 46. It is expressed negatively unto the Angels hath he not put c. In this place the kinde of argument is the stronger in that it is denied to them by him who only
remains therefore that the man here spoken of is more then man even the man Iesus Christ who is God-man Yet I will not deny but that the whole mysticall body of Iesus Christ may be here included namely all that by faith are united unto Christ for all they together with their head have this title Christ given unto them 1 Cor. 12. 12. In this respect the dignities belonging unto Christ as the head of that body appertain also to the body of Christ. Hence it is that all things are said to be theirs because they are Christs 1 Cor. 3. 22 23. and they are said to be quickened together with Christ and raised up together and made to sit together in heavenly places in Christ Iesus Ephes. 2. 5 6. They are also heirs of God and joint-heirs with Christ Rom. 8. 17. §. 54. Of these Titles Man Sonne of Man THe Person here spoken of is set forth by two Titles Man Sonne of Man The first of these Titles in Hebrew signifieth a mortal miserable man It cometh from a verb that importeth a desperate case It is oft translated desperate as desperate sorrow Isa. 17. 11. and incurable sorrow Ier. 30. 15. This word is used where the Psalmist saith Put them in fear O Lord that the Nations may know themselves to be but Men Psal. 9. 20. that is weak mortall miserable Of this title Man in another sense See my Sermon on 2 Chron. 8. 9. Of the Dignity of Chivalry § 3. The other Title Sonne of Man is added as a diminution For Man in the second place is Adam Adam was the proper name given to the first man the father of us all and that by reason of the red earth out of which he was made Gen. 2. 7. After mans fall it became a common name to all his posterity by reason of that mortality which seized on them all whereby they came to return to that out of which they were made according to this doom Dust thou art and to dust shalt thou return Gen. 3. 19. Thus this title Adam sets out the common frail condition of mankinde So doth the Greek word here used according to the notation of it It signifieth one that looks upward Being succourlesse in himself he looks up for help elswhere as 2 Chron. 20. 12. In this respect Bildad stileth him a worm Job 25. 6. This word Sonne annexed unto man Sonne of man adds a further diminution and implieth somewhat lesse than a mean man This particle SONNE prefixed Sonne of man doth further shew that he was born of man and that he did not as some Hereticks have imagined bring his body from heaven See more of this title in my Treatise of the sinne against the holy Ghost § 11. The meannesse of Christs estate here in this world is thus further described by a Prophet His visage was marred more than any man and his form more then the sonnes of men Isa. 52. 14. Yea Christ himself is brought in thus speaking of himself I am a worm and no man Psal. 22. 6. To add more emphasis to his low degree those titles are interrogatively thus expressed What is man the sonne of man Hereby two things are intended 1. The nothingnesse of that man in himself to deserve any thing at Gods hand This must be taken of the humane nature of Christ and that abstracted from the divine nature not of his person in which the two natures were united or else it must be taken of the mysticall body of Christ here warfaring on earth consisting of weak unworthy children of men 2. The freenesse of Gods grace and riches of his mercy that was extended to such a mean weak unworthy one This cannot but cause much admiration and that admiration is couched under the interrogation What is man If the effects of Gods kindness to man which follow in the testimony be duly observed we shall finde it to be a matter of more then ordinary admiration It was a matter farre less then this which made Iob with a like expostulatory admiration to say unto God What is man that thou shouldest magnifie him and that thou shouldest set thine heart upon him Job 7. 17. §. 55. Of Gods being mindfull of man THat wherein God manifested his free grace and rich mercy to man is expressed under these two words mindfull visit Both these words have reference to God as is evident by this Apostrophe Thâ—… art mindfull The Psalmist begins the Psalm with an Apostrophe to God thus O Lord our Lord and continueth the same to the end of the Psalm â—…o as he must needs here be taken in this verse to direct his speech unto God This Apostrophe doth also amplifie the grace here intended namely that so great an one as the Lord should be so gracious unto so mean a man as is here described Both the Hebrew and the Greek word translated mindfull do signifie to remember The Hebrew word is so translated Psal. 9. 12. He remembreth them and the Greek word Luk. 1. 72. to remember his holy Covenant To remember importeth two things 1. To hold fast what is once known 2. To call to minde what is forgotten Of these two acts of memory See Chap. 13. § 12. 24. This act of remembring is applied not to man only but to God also To God it is most properly applied in the former signification For God ever fast holds in memory and never forgets what he once knowes known unto God are all his works from the beginning of the world Acts 15. 18. Yea also in the latter signification that act of remembring is attributed unto God as where it is said Did not the Lord remember them and came it not into his minde Jer. 44. 21. The latter phrase sheweth that the act of remembring attributed to God in the former clause is meant of calling to minde what was formerly known Iob oft calleth on God to remember him in this sense Iob 7. 7. 10. 9. 14. 13. In this respect God is said to have Remembrancers Isa. 62. 6. to whom he thus saith Put me in remembrance Isa. 43. 26. and to this end he is said to have a book of remembrance Mal. 3. 17. But surely these things cannot properly be spoken of God they are to be taken tropically by way of resemblance after the manner of man There is also a third act that is comprised under this word to remember which is seriously to think on and consider such and such a person or case Thus is the foresaid Hebrew word translated Neh. 5. 19. Think upon me my God So Gen. 40. 14. Think on me To apply all to the point in hand God never forgat the man here spoken of but still held him in minde and memory and though by extremity of misery and long lying therein God might seem to have forgotten him as the Church complaineth Lam. 5. 20. yet by affording seasonable succour God
may be said to be little in measure and in time and both these simply and comparatively 1. Simply Because for measure it was no other then is common to man and for continuance it was at the furthest but from his conception to his ascension 2. Compartively It was but light in measure having reference to his almighty power and but short in time having reference to his eternity Christ verily as a surety for sinners underwent the wrath of God and curse of the Law Gal. 3. 13. which was so heavy a burthen as it troubled his soul Joh. 12. 27. made him exceedingly sorrowfull to the death Mar. 13. 34. and it cast him into such an agony as his sweat was as it were great drops of blood falling down to the ground Luk. 22. 44. It made him once and twice and again thus to pray O my Father if it be possible let this cup passe from me Matth. 26. 39. and to cry out and say My God my God why hast thou forsaken me Matth. 26. 46. In these respects if ever any on earth were such an one as the fore-mentioned Hebrew word signifieth a miserable man in a desperate and incurable case Christ as a meer man according to humane strength was in that his bitter agony Yet in regard of the union of his divine nature with the humane that agony was neither desperate nor incurable but tolerable and momentany He well endured it and freed himself from it Thus was it but little in regard of measure and time Christs humiliation was thus moderated because it was not for his own destruction but for the salvation of others In relation to his bitter agony it is said that in the days of his flesh he offered up prayer and supplication with strong crying and tears and that he was heard in that he feared Heb. 5. 7. By Gods ordering his Sonnes estate in his sufferings we may rest upon this that he will answerably order the sufferings of the members of Christ so as they shall neither be too heavy nor too long they shall be but little in measure and time This the Apostle thus expresseth Our light affliction which is but for a moment c. 2. Cor. 4. 17. And again There hath no temptation taken you but such as is common to man And God will not suffer you to be tempted above that you are able but will with the temptation also make a way to escape 1 Cor. 10. 13. Their sufferings are by God inflicted not in hatred but in love not for their destruction but for their instruction This is a forcible motive to patience Herein lies a main difference betwixt the afflictions of Christs members and others Though God correct the former yet his mercy shall not depart away from them but from others it may clean depart 2 Sam. 7. 15. §. 60. Of Gods crowning Christ with glory and honour THe point which the Apostle principally aimeth at is the excellency of Christ which he doth here set out two wayes 1. Singly in this phrase Crowned with glory and honour 2. Relatively in this set him over the works c. To shew the ground of this exaltation of Christ the Apostrophe to God is still continued thus Thou crownest him See § 55. This Metaphor of crowning hath reference to a Royall dignity To crown is properly to set a crown upon ones head and that act declareth one to be a King thus it is said of Solomon Behold King Solomon with the crown wherewith his mother crowned him Cant. 3. 12. Of Christs Royall dignity See Chap. 1. § 106 111. 112. Of Gods conferring upon Christ that Royalty whereunto he was advanced See Chap. 1. § 119 149. This Metaphor of crowning may also have reference to Christs labours and travels in his life time and to the reward which God gave him after he had fully accomplished all and gotten an absolute conquest over all his enemies In publike undertakings the Champion that hath well finished his task and overcome was in way of recompence crowned Hereunto alludeth the Apostle in this phrase They which run in a race run all but one receiveth the prize They do it to obtain a corruptible crown 1 Cor. 9. 24. 25. Thus Christ after he had run his race and overcome was crowned by his Father To this tendeth that which is said of Christ Psal. 2. 8 9. He humbied himself and became obedient unto death even the death of the cross Wherefore God also hath highly exalted him Thus may all the members of Christ expect after they have finished their course and overcome to be crowned The Apostle with strong confidence expected as much for thus he saith I have fought a good fight I have finished my course I have kept the faith henceforth there is laid up for me the crown of righteousnesse 2 Tim. 4. 7 8. with the expectation hereof do the Apostles incite Christians to hold out in doing the work of the Lord 1 Pet. 5. 4. and in enduring temptations Iam. 1. 12. For he that can and will perform what he hath promised hath made this promise Be thou faithfull unto death and I will give thee a crown of life Rev. 2. 10. To amplifie that Royall dignity these two words Glory Honour are added Glory is oft put for the excellency of a thing See Chap. 1. v. 3. § 19. so as this dignity was the most excellent that any could be advanced unto The Hebrew word according to the notation thereof importeth a ponderous or substantiall thing opposed to that which is light and vain The Greek word sets out that which is well spoken of or is of good report and a glory to one The other word Honour in Hebrew implieth that which is comely or bright It is translated beauty Psal. 110. 3. The Greek word intendeth that a due respect be given to such as we have in high account Where the Apostle exhorteth to render unto others their due he thus exemplifieth it honour to whom honour is due Rom. 13. 7. The duties therefore which inferiours owe to their superiours are comprised under this word honour as the duty of servants 1 Tim. 6. 1. of children Ephes 9. 2. and of subjects 1 Pet. 2. 17. This then sheweth that as Christ is most excellent in himself so he is highly to be esteemed by others Honour is due unto him therefore honour is to be yeelded to him Psal. 45. 2 3 11 17. We honour Kings crowned with gold shall we not honour Christ crowned with glory These are fit epithets to set out the Royall dignity of Christ. They shew him to be most excellent in himself and to be highly esteemed by others When the Apostle saith of Christ God hath exalted him and given him a name which is above every name he sets out his glory And where he addeth That at the name of Iesus every knee should â—…ow he sets out his honour By this the ignominy
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
active so as in the same respect wherein Christ sanctifieth any they are sanctified Particular instances are such as follow 1. They are by Christ set apart and deputed to be Kings and Priests Rev. 1. 6. 2. They are by Christ inabled to those functions and services whereunto they are set apart Eph. 4. 7. 3. They are by Christ purged from their pollutions Heb. 1. 3. 4. They are endued with all needfull sanctifying graces 1 Cor. 1. 7. Iohn 1. 16. 5. By Christ they are reconciled unto God Col. 1. 21. 6. They are espoused to Christ 2 Cor. 11. 2. 7. They are as first-fruits to God Rev. 14. 4. They who are thus sanctified are the Elect of God called by the Gospel and so true members of the mysticall body of Christ. Under this act of sanctifying and being sanctified all the graces whereof here in Christ we are made partakers are comprised so as to be sanctified is to be perfected Heb. 10. 14. These relatives Sanctifier sanctified joyned together give evidence of a conformity betwixt the Head and members of the mysticall body in holinesse As the Head is so will he make his members to be As he is holy so shall they be This is a great inducement unto us to use the means sanctified of God for effecting this work of sanctification For Christ performeth what he undertaketh in that way and by those means which are sanctified thereto Wherefore as Christ is the Sanctifier so use the means wherein he useth to sanctifie and as he which hath called you is holy so be ye holy in all manner of conversation 1 Pet. 1. 15. §. 104. Of the Son of God and sonnes of men being one THe two forementioned relates Sanctifier and Sanctified are said to be all of one The Greek word in the case here used and translated of one is common to all genders Some therefore take it in the masculine and referre it to God as if this were the meaning The Sons of God and Saints are all of God This in the generall matter is a truth but not a truth pertinent to the point in hand For the Apostle alledgeth here this union as a reason why Christ was man and suffered for such and such namely because he and they were of one But it cannot be truly said that he was man and died for all that were of God in that they had their being of God In this sense not only men but Angels also and all other creatures for whom Christ neither took upon him mans nature nor undertook to suffer are of God Others apply this ONE to Adam of whom as concerning the flesh Christ came Luke 3. 23 38. This also is a truth But I suppose it to be more agreeable to the Apostles scope to take this particle of one in the neuter gender as if it were thus expressed of one stock and that for these two reasons 1. The Greek particle translated OF is properly a note of the materiall cause 2. This must have reference to the sanctified as well as to the sanctifier For All are of one as the Sanctifier is of the same stock whereof the sanctified are so the sanctified of the same whereof the Sanctifier In the former respect that humane nature whereof the sanctified are is the stock whereof Christ also is And the spirituall nature whereof Christ is called the Divine nature 2 Pet. 1. 4. is the stock whereof the sanctified are In this respect such are said to be of Christs slesh and of his bone Eph. 5. 26. which phrase is mystically and spiritually to be taken In relation to this spirituall being sanctified ones are stiled spirit Joh. 3. 6. And they are said to be in the spirit to be after the spirit to minde the things of the spirit and to walk after the spirit and the spirit is said to dwell in them Rom. 8. 4 5 9. Of this mysticall union betwixt Christ the Sanctifier and Saints the sanctified See more in Domest Dut. on Eph. 5. 30. Treat 1. § 70 c. This generall particle ALL as it includes the Head and the Body so it compriseth under it all the members of that Body If it had reference to the Head and Body only as to two distinct parts he would have said both are of one rather then ALL. For ALL compriseth more then two But because the body consisteth of many members and all the members are sanctified he fitly and properly useth this generall ALL and hereby gives us to understand that all that are Christs are partakers of the same spiritual being This is evidenced by Christs prayer That they all may be one c. Ioh. 17. 21. The metaphors whereby the union betwixt Christ and Saints is set out give further proof hereof as Head and members 1 Cor. 12. 12. Vine and branches Ioh. 15. 5. Shepherd and sheep Ioh. 10. 14. Now members branches and sheep are all of one so are brethren also which title is used in this verse This union of all should work unity unanimity amity charity sympathy and condescention to them that are of low estate and a willingnesse to be conformable to them that suffer for Christ and his Gospel sake Of this minde was Moses Heb. 11. 25. §. 105. Christs doing things upon just cause FRom the forementioned union of Christ and Saints the Apostle maketh this inference For which cause he is not ashamed to call them brethren Because He and Saints were of one he called them brethren This note of inference For which cause sheweth that Christ would do what he had cause and reason to do Christ being sent to save that which was lost Mat. 18. 11. and to give his life a ransom for many Matth. 20. 28. For this cause he would not desire to be freed from that hour Ioh. 12. 28. For this cause he acknowledged before Pontius Pilate that he was a King Iohn 18. 37. For this cause Christ confessed to God among the Gentiles Rom. 15. 9. For this cause is he the Mediatour of the New Testament Heb. 9. 15. Were we of this minde how many excellent works much tending to Gods glory our own and others good would be willingly performed which are now wholly omitted Most are so farre from being of Christs minde herein as they do the things that are evidently without cause They transgresse without cause Psal. 25. 3. David much complaineth of wrongs done to him without cause Psal. 35. 7. 69. 4. 109. 3. 119. 78 161. Christ maketh such a complaint Iohn 15. 25. Let us advisedly and seriously consider what cause there is for us to do such and such things and as there is cause do them §. 106. Of Christ and Saints being Brethren IN that which is here inferred one thing is taken for grant another is expressed as a consequence following thereupon The thing taken for grant is a relation betwixt Christ and Saints namely that they are brethren Of the divers acceptions of this
word brother see Chap. 13. § 3. The relation betwixt the Son of God and sonnes of men is a mixed relation partly naturall partly spirituall Naturall is that the Son of God became a son of man descending according to the flesh from the same stock that we do even from Adam Luk. 3. 23 38. Spirituall is that sonnes of men are made partakers of the Divine Nature For in that very respect wherein he that sanctifieth and they who are sanctified are of one they are also brethren Thus this relation is properly betwixt Christ and Saints For though Christ assumed the common nature of man yet all men are not made partakers of the Divine Nature This is proper to the Regenerate who are born again and that of God John 1. 13. and adopted as children into Gods Family which is the Church Of such as these saith Christ Behold my brethren Matth. 12. 49. Tell my brethren Matth. 28. 10. Go to my brethren Joh. 20. 17. and more generally at the last day Christ giveth this title Brethren to all his Elect whom he setteth at his right hand Matth. 25. 40. As this gives evidence of the low condescention of the Son of God so also of the high exaltation of sonnes of men For the Son of God to be a brother to sonnes of men is a great degree of humiliation and for sonnes of men to be made brethren with the Son of God is an high degree of exaltation For Christs brethren are in that respect sonnes of God heirs of heaven or Kings not earthly but heavenly not temporary but everlasting Kings Behold the honour of Saints Men count it an honourable priviledge to be allied to honourable personages Such matches are much affected But all alliance with men are but basenesse to this Who can sufficiently declare the excellency of the Son of God Besides this is no titular but a reall priviledge By vertue hereof God is our Father Iohn 20. 17. we have a right to all that is Christs 1 Cor. 3. 22 and we are coheirs with Christ of the heavenly inheritance Rom. 8. 17. Herewith we may uphold our selves against all the scoffs and scorns of the world and against all outward meannesse Quest. May we by vertue of this relation call the Son of God our brother Answ. We have no example of any of the Saints that ever did so They usually give titles of dignity to him as Lord Saviour Redeemer c. Howsoever the Son of God vouchsafe this honour unto us yet we must retain in our hearts an high and reverend esteem of him and on that ground give such titles to him as may manifest as much Inferiours do not use to give like titles of equality to their superiours as superiours do to their inferiours It is a token of love in superiours to speak to their inferiours as equals but for inferiours to do the like would be a note of arrogancy §. 107. Of calling Brethren CHrist is said to call them brethren To call in this place is not a meer nominall titular or complementall word but very emphaticall It implieth an open acknowledgement of a thing and a free profession thereof Thus God saith of the Gentiles I will call them my people Rom. 9. 25. that is I will before all the world declare and professe that they are my people and acknowledge them for my own Thus is this word taken Matth. 5. 9 19. And in the negative saith the Prodigall to his Father I am no more worthy to be called thy son Luk. 15. 21. and Paul I am not meet to be called an Apostle 1 Cor. 15. 9. The Prodigall was his Fathers son and Paul was an Apostle but both the one and the other thought himself unworthy to be acknowledged such as they were Christ where he vouchsafeth a dignity and priviledge will openly acknowledge it Behold my brethren saith he to his Disciples Matth. 12. 49. Such will he confesse before his Father which is in heaven Matth. 10. 32. and before the Angels of God Luk. 12. 8. Rev. 3. 5. He giveth a good proof hereof sitting on his Throne of glory where he saith to all his brethren Come ye blessed of my Father inherit the Kingdom c. Matth. 25. 34. Thus ought we to call and acknowledge one another according to those relations wherewith God hath knit us one to another §. 108. Of Christs not being ashamed of his brethren TO shew that the meannesse and manifold imperfections of children of men shall be no impediment to Christs gracious and glorious acknowledgement of them to be his brethren it is here further said that he is not ashamed to call them brethren The root from whence the Greek verb translated ashamed is derived signifieth filthinesse Thence a nown signifying shame at some unbeseeming thing is drawn as where Christ saith to him that affected the highest room Thou begin with shame to take the lowest room Luke 14. 9. and again that the shame of thy nakednesse do not appear Rev. 3. 18. Now shame is a disturbed passion upon conceit of disgrace From that nown the simple verb which signifieth to be ashamed ariseth The word here used is a compound and the composition addeth emphasis When it is affirmatively used it signifieth to be much ashamed What fruit had you then in those things whereof you are now ashamed Rom. 6. 21. True converts are much ashamed of their sins past When it is negatively used it signifieth to be nothing at all ashamed as where the Apostle saith I am not ashamed of the Gospel of Christ Rom. 1. 16. So it is also used in reference to sufferings for Christ 2 Tim. 1. 8 12 16. This very word is applied to God in reference to such as believed on him God is not ashamed to be called their God Heb. 11. 16. God was not at all ashamed of that relation which was between him and them nor is Christ at all ashamed at this title Brethren in reference to himself and Saints notwithstanding his own infinite excellencies and mens meannesse basenesse and filthinesse in themselves This is one speciall point wherein Christ manifesteth himself to be meek and lowly in heart We ought to learn of him so to be Matth. 11. 29. All ages cannot afford such a parallel Abrahams example in calling Lot brother Gen. 13. 8. And Iosephs when he was advanced to be next unto the King in acknowledging his brethren Gen. 45. 4. And Moses when he was accounted Pharaohs daughters sonne acknowledging the Hebrews to be his brethren Exod. 2. 11. 4. 18. were very rare but no more comparable to this of Christ then the light of a dim candle to the bright shining of the sun This pattern of Christ is the rather to be noted because it stript such as are ashamed of their relations to others of all excuse Some husbands are ashamed of their wives when they are raised
to high dignities some children in like cases are ashamed of their parents some servants of their Masters and so in other relations Can any be more highly advanced then Christ Some are ashamed of the meannesse and disparity of those to whom by some bond of relation they are knit might not Christ have been in this respect much more ashamed of us But what shall we say of those that are ashamed of Christs brethren even in this respect because they are his brethren and make a sincere profession of the true faith O more then monstrous impudency Yet thus are husbands wives parents children and others ashamed of their wives husbands children parents and others even because they professe the faith and are called Christs brethren This respect of Christ to his brethren is a great incouragement and comfort to such as are despised and scorned by men of this world for Christs professing of them The greatest impotency and arrogancy in this kinde is to be ashamed of Christ himself Yet it was foretold that some should hide their faces from him Isa. 53. 3. Fearfull is the doom that Christ doth thus denounce against such Whosoever shall be ashamed of me and of my words in this adulterous and sinfull generation of him alsâ—… shall the son of man be ashamed when he cometh in the glory of his Father with the hâ—…ly Angels Mark 8. 38. §. 109. Of the Resolutions and Observations of Heb. 2. 11. THe summe of this verse is a reason of Christs suffering in mans nature which was a conformablenesse to other men Two points are herein observable 1. The substance of the Text. 2. A consequence In the substance two things are expressed 1. A difference betwixt Christ and Saints 2. An union The difference is that One is an Agent He that sanctifieth The other a Patient they who are sanctified In this union is noted 1. The kinde of it of one 2. The extent ALL. The kinde of union is a common stock This admits a double consideration 1. The stock whereof Christ is one with us that is the humane nature 2. The stock whereof we are one with Christ that is the Divine nature The consequence is 1. Generally intimated in this phrase for which cause 2. Particularly expressed In the particular is noted 1. A relation Brethren 2. A manifestation thereof In the manifestation is set down 1. The means whereby it was manifested Câ—…led 2. The ground of manifesting it not ashamed Observations hence arising are these I. Union is a cause of conformity The causall particle FOR whereby the uniâ—… of Christ with Saints is inferred as a reason of his suffering in mans nature inteâ—… that which is here observed See § 100. II. Christ sanctifieth men In this respect this style is given him He that sanctifiâ—… See § 102. III. Saints were as others This word sanctified presupposeth as much See § 10â—… IV. Such as are Christs are sanctified This is here clearly expressed See § 103. V. Christ is of the same stock whereof others are In this respect He is of 〈◊〉 See § 104. VI. Saints are of the same stock whereof Christ is In this respect They are of 〈◊〉 See § 104. VII All Saints have the same spirituall being All are of one with Chriâ—… See § 104. VIII That for which there is cause must be done See § 105. IX Christ and Saints are brethren See § 106. X. Christ acknowledgeth such as are his To call is to acknowledge See § 107. XI Christ accounts relations betwixt him and Saints to be no disgrace unto him 〈◊〉 is not ashamed thereof See § 108. §. 110. Of the Apostles testimony from Psal. 22. 22. Verse 12. Saying I will declare thy Name unto my brethren in the midst of the Church will I sing praise unto thee THis Text is here alleadged as a proof of that respect which Christ manifested to his sanctified ones in acknowledging them to be his brethren The proof is taken from a Divine testimony Of this kinde of proof see Chap. 1. § 46 65. The first word being a Participle saying sheweth a dependance of this verse on that which went immediatly before and such a dependance as gives an evidence of the truth thereof and in that respect it is an apparent proof of it It hath reference to Christ calling men brethren for in this testimony he doth expresly call them so This testimony is taken out of Psal. 22. 22. That Psalm is a most clear Prophesie of Christ. Many passages therein are directly applied to Christ in the New Testament As 1. This clause in the very beginning of the Psalm My God my God why hast thou forsaken me Matth. 27. 46. 2. This in the seventh verse All they that see me laugh me to scorn they shake the head Matth. 27. 39. 3. This in the eighth verse He trusted on the Lord let him deliver him Matth. 27. 43. 4. This in the sixteenth verse They pierced mine hands and my feet Joh. 19. 37. 20. 25. 5. This in the eighteenth verse They part my garments among them and cast lots upon my vesture Matth. 27. 35. 6. This in the two and twentieth verse I will declare thy name c. is here in my Text. That Psalm as it sets out the sufferings of Christ to the full so also his three great Offices His sufferings are copiously described from the beginning of the Psalm to verse 22. The Propheticall Office of Christ from ver 22 to ver 25. That which is foretold about his vows ver 25. hath respect to his Priestly Function In the rest of the Psalm the Kingly Office of Christ is set forth All the distinct points of that Psalm were accomplished in Christ. It is gathered from the title that this Psalm was to be sung every morning in the Temple to support the hope of Gods people in the promised Messiah This testimony therefore is most pertinently produced to prove the point in hand and Christ himself is here brought in to be the utterer and publisher thereof as an evidence that he called mâ—…n his brethren As this testimony proves that point in particular so in generall it proves the main point that Christ was man and it points at Christs Propheticall Office for which it was requisite that he should be man as it was foretold Deut. 18. 18. Thus it is a fifth argument to demonstrate that point See § 1. It doth withall render a reason why it was requisite that the Son of God should be a son of man namely that he might declare Gods Name unto his brethren who were sons of men In quoting this testimony the Apostle holds close to the words of the Prophet A little difference there is in our English translation but that little is more then needed For Congregation here his Church both these words intend one and the same thing For praise here is sing praises The Hebrew word signifieth both The Psalms which used to be sung have
their name from this root There is in one word a difference betwixt the LXX and the Apostle but the word in the one and the other signifieth one and the same thing §. 111. Of Christs declaring God THe word which the Apostle here useth translated declare is more emphaticall then that which the LXX useth This is a compound word The simple Verb signifieth to make known or declare From it is derived the word Angel which in the generall signifieth a Messenger sent to declare his minde who sent him The Verb admits sundry compositions every of which addes much emphasis As 1. To explain or clearly and fully to declare a thing When the Messiah cometâ—… he will tell us all things Joh. 4. 25. namely fully and clearly 2. To divulge and spread abroad That my Name might be declared throughout all the earth Rom. 9. 17. 3. To celebrate or shew forth Ye do shew the Lords death 1 Cor. 11. 26. 4. To shew forth or make evident Shew forth the praises of God 1 Pet. 2. 9. 5. To professe openly and freely to declare Professing godlinesse 1 Tim. 2. 10. and to promise God promised Tit. 1. 2. 6. To command or enjoyn I command saith the Apostle 1 Cor. 7. 10. 7. To shew beforehand or foretell Act. 3. 18 24. 8. Among other compounds that which is here used by the Apostle wants not his Emphasis for it imports a declaring of that which is for that end received This is the word which Christ useth to Iohns disciples Shew Iohn again these things which ye do hear and see Matth. 11. 4. This also is the word which the Apostle twice useth in this manner We have seen it and SHEW unto you That which we have seen and heard DECLARE we unto you 1 John 1. 2 3. Two points are here intended under the full sense of this phrase I will declare 1. Christ had from auother that which he delivered to others The Preposition with which the Greek Verb is compounded implieth as much and other places of Scripture do expresly shew who that other was namely He that sent him even his Father For thus saith Christ My doctrine is not mine but his that sent me Joh. 7. 16. and I speak to the world those things which I have heard of him that sent me as the Father hath taught me I speak these things Joh. 8. 26 28. This is to be taken of Christ as Gods Minister and Messenger and that in our nature 2. Christ concealed not that which his Father appointed him to make known He declared it The Psalmist by way of Prophesie bringeth in Christ affirming 〈◊〉 much of himself thus I have preached righteousnesse c. I have not hid thy righteousnesse within my heart I have declared thy faithfulnesse and thy salvation I haâ—… not concealed thy loving kindenesse and thy truth Psal. 40. 9 10. Yea Christ himself pleadeth this as an evidence of his faithfulnesse to his Father while he was on earth thus I have manifested thy Name unto the men which thou gavest me c. for I haâ—… given unto them the words which thou gavest me Joh. 17. 6 8. For indeed this is aâ—… especiall point of faithfulnesse and Christ was faithfull to him that appointed him Heb. 3. 2. In both these is Christ a president and pattern to us and we ought in both these to be faithfull to him that hath appointed us See The whole Armour of God on Epâ—… 6. 19. Treat 3. part 7. § 180 c. §. 112. Of Christs declaring Gods Name in mans nature THat which Christ declared is here said to be the Name of God for it is God even his Father to whom Christ here saith I will declare thy Name Under the Name of God is comprised every thing whereby God hath made himself known unto us See more of Gods Name in my Explanation of the Lords Prayer entituled A Guide to go to God § 20 21. This phrase I will declare thy Name implieth that Christ maketh known whatsoever is meet to be known of God so much of Gods excellencies and so much of his counsell as is to be known Thus is this title Name used Ioh. 17. 6 26. That which the Apostle saith of himself might Christ say most properly and in the largest extent I have not shunned to declare all the counsell of God Act. 20. 27. For this end did Christ take upon him to be the Prophet of his Church and that in our nature He was that Prophet in two respects 1. Because none else knew the Name of God None else knew Gods excellencies and Gods counteâ—… Thus much is intended under this phrase No man hath seen God at any time John 1. 18. and under this No man in heaven nor in earth neither under the earth was able to open the Book neither to look thereon Rev. 5. 3. 2. Because Christ to the full knew all For in him are hid all the treasures of wisdom and knowledge Col. 2. 3. Thereupon it is said The only begotten Sonne which is in the bosom of the Father he hath declared him Joh. 1. 18. And he hath prevailed to open the Book and to loose the seven seals thereof Rev. 5. 5 9. This Christ did in our nature because we were not able to endure the brightnesse of the divine Majesty to speak unto us witnesse the affrightment of the Israelites at hearing Gods voice in delivering the Law Exod. 20. 19. This reason is rendred of Gods making his Sonne a Prophet in our nature Deut. 18. 15 16. Of the difference betwixt Christs and others declaring Gods will see Chap. 1. § 14. The duty hence arising is expresly laid down by Moses thus Unto him ye shall hearken Deut. 18. 15. and by God himself thus Hear ye him Matt. 17. 5. See more hereof § 5. Chap. 3. v. 1. § 25. v. 7. § 77 78. How can we now hear Christ Answ. 1. Many of Christs Sermons and instructions are recorded by the Evangelists so as in well heeding them we hear Christ. 2. Christ instructed his Apostles in all things needfull for his Church to know For thus saith he to them All things that I have heard of my Father I have made known unto you Joh. 15. 15. and Christ commanded his Apostles to teach people to observe all things whatsoever he had commanded them Matth. 28. 20. and so they did v. 3. 1 Ioh. 1. 3. Yea Christ gave Pastors and Teachers after them and endowed them with gifts sufficient for the building up of his Church Eph. 4. 11 12. and these stand in Christs stead 2 Cor. 5. 21. and Christ speaks in them 2 Cor. 13. 3. Hereupon saith Christ He that receiveth whomsoever I send receiveth me Joh. 13. 20. Thus we see how Christ may be hearkened unto in all ages even to the end of the world Of Christs being a Preacher
and where the Lords Seeds-men are absent as the enemy did Matth. 13. 25. 2. To shew his desire of doing the most good he could The greater the number of people that heard him were the more might reap the fruit of his labours 3. To shew his zeal for the glory of his Father The sounding forth of Gods praise in assemblies among much people greatly maketh to Gods glory in that many may thus be brought to know God to acknowledge him and to joyn in praising him 1 Cor. 14. 25. The Apostles after Christs time imitated their Master herein Peter and Iohn went up together into the Temple at the hour of prayer Act. 3. 1. Then did the people assemble themselves in the Temple Paul and Barnabas went into the Synagogue on the Sabbath day Acts 13. 14. By this means the Churches increased exceedingly In this regard the Apostle professeth that he was not ashamed of the Gospel but that he was ready to preach it at Rome also Rom. 1. 15 16. As he had preached it in other populous places so would he also in that City which was the most populous place of all the world at that time We ought to be followers of them even as they also were of Christ 1 Cor. 11. 1. The foresaid practice of Christ is of use to stirre up people to frequent publick assemblies where Gods praise is sounded forth that so they may joyn with such as sing praises to God and reap the benefit of the mysteries that are there revealed concerning Gods Name Christ hath promised his presence iâ—… such places Matth. 18. 20. See Chap. 3. v. 1. § 27. §. 118. Of the Apostles fit application of a Divine testimony to Christ. Verse 13. And again I will put my trust in him and again Behold I and the children which God hath given me IN this verse two other evidences of Christs propheticall Office and of his humane nature are set down The former is the ground of that encouragement which Christ had to hold out in executing his Office which was his confidence in God declared in a Divine testimony The later is an effect of that his Office Because the manner of bringing in this proof is like the former both of them being taken out of the Old Testament he thus joyneth them together and again Of this Transition see Chap. 1. § 77. In opening the former Scripture four Questions are to be resolved 1. Whence the testimony is taken 2. How fitly it is applied to Christ 3. How truly it proveth Christs humane nature 4. How pertinently it is inferred on the execution of Christs Propheticall Office For the first This phrase I will put my trust in him is in many places of the Old Testament especially the Book of Psalms But there are two places at either of which or at both which the Apostle may have an eye One is Psalm 18. 2. where the words of this Text are according to the Hebrew Obj. The LXX have not in their Translation of that place the very words which the Apostle here useth Answ. Penmen of the New Testament do not alwayes tye themselves to the words of the LXX instance Matth. 2. 6 15 18. No nor this Apostle instance Chap. 3. v. 9. Evangelists and Apostles were not Translators of the Old Testament They only took proofs out of the same for which purpose it was enough to hold the true sense and meaning of the holy Ghost though they exprest it in other words Answ. 2. The very words which the Apostle useth are also used by the LXX in the said Psalm as it is registred 2 Sam. 22. 3. The other place whereunto the Apostle may have an eye is Isa. 8. 17. There the LXX use the very same words which the Apostle here doth though our english thus translate them And I will look for him Quest. Can one proof be taken out of two places Answ. Yea if they set down one and the same thing and that in the very same words The Evangelists in quoting a testimony oft name Prophets in the plural number as Matth. 2. 5 23. Ioh. 6. 45. Acts 13. 40. This duely weighed taketh away the ground of that dispute which is betwixt Expositors about the place out of which this testimony should be taken Some affirm that it is taken out of Psal. 18. 2. Others out of Isa. 8. 17. Arguments pro and con are brought on both sides But I suppose that this dispute might have been spared For to come to the second Point 2. Both the Psalmist and the Prophet Isaiah may be fitly applied to Christ. In that Psalm there are sundry points that can be applied to none properly but to Christ as this Thou hast made me the head of the Heathen ver 43. And this As soon as they hear of me they shall obey me the strangers shall submit themselves to me ver 44. And this He sheweth mercy to his anointed to David and to his seed for evermore ver 50. Besides these words Therefore will I give thanks to thee among the heathen and sing praises unto thy Name ver 49. are expresly applied to Christ Rom. 15. 9. Object The Title of Psalm 18th sheweth that in special manner it concerned David being his song when the Lord had delivered him from the hand of all his enemies and from the hand of Saul And it is set in the history of Davids life 2 Sam. 22. 1 c. To shew that it concerned him Answ. It cannot be denied but that this Psalm concerned David and is fitly pâ—…t among his acts For he was the Author and enditer thereof In this respect it might justly have been registred in the history of his life though it had been wholly Propheticall even a meer Prophecie of Christ. Neither can it be denied but that the Title intendeth it to be meant of David For the Psalm is in part historicall and concerneth David himself yet to us he was a type of Christ. That which in the history concerned David as a type may in a mystery concern Christ as the truth Besides that Scripture which in some parts of it is only historicall as Psal. â—… 12. may in other parts be only Propheticall and appliable to Christ as Psal. 40. 6 7. The like is observed in 2 Sam. 7. 12 13 14. As for the other place namely * Isa. 8. 17. That Chapter also may be typicall and concern the Prophet who wrote it and Christ also the truth of the type Sundry passages of that Chapter are in the new Testament applied to Christ as that in ver 13. Sanctifie the Lord 1 Pet. 3. 15. And that in ver 14. He shall be for a sanctuary 1 Pet. 2. 4. And that is ver 14 15. He shall be for a stone of stumbling c. Mat. 21. 44. Luk. 2. 44. Rom. 9. 32. 1 Pet. 2. 8. And that in ver 18. are for signes and wonders in Israel Luk. 2. 34 Heb. 10. 33. And that in ver 18.
31. 3. or to fear man Isa. 51. 7 8. §. 138. Of Saints being flesh and blood OF the foresaid flesh and blood Christs children that is such as being elected and given by God to Christ and thereupon redeemed called justified and sanctified are here said to be partakers The Greek Verb it derived from a root that signifieth common and it implieth to have a thing in common with others Thus as the children are here said to be partakers of flesh and blood so the Gentiles are said to be partakers of the Jews spirituall things Rom. 15. 27. that is all to have them in common one as well as another Concerning this common condition of children Apostles who were eminent among these children thus say of themselves We also are men of like passions with you Act. 14. 15. Regeneration altereth not the outward constitution or condition of men Sinne did not altar mans substance for Adam after his fall retained that body and soul with the severall powers and parts of each which he had before So regeneration took not away flesh and blood in the substance thereof nor the common infirmities of it Indeed transgression altered the good quality that was in mans body and soul Namely the integrity the holiness and righteousness in which he was created after Gods Image So regeneration altereth mans evil disposition and corruption wherein he was conceived and born but not his outward condition or constitution Whether he were tall or low fat or lean healthy or sickly strong or weak strait or crooked fair or foul rich or poor before his regeneration he remains the same afterward for ought that regeneration doth to the contrary The Lord will have his children to retain as others flesh and blood and remain subject to all manner of infirmities for sundry weighty reasons 1. That they might not by reason of any spirituall priviledges be too much puffed up for the children while here they live are too prone thereunto 2 Chro. 32. 25 2 Cor. 12. 7. 2. That in Gods presence they might the more abase yea and abhor themselves Iob 40. 4. 42. 6. 3. That they might learn to lay forth their misery and plead their weakness before God Iob 6. 12. 4. That they might take heed of provoking Gods wrath against themselves 〈◊〉 are but flesh and blood Act. 9. 5. 5. That they might have the more compassion on others Heb. 5. 2. Gal. 6. 1. 6. That they might be the more circumspect over themselves 1 Tim. 4. 16. 7. That they might be more carefull in using all means needfull and usefull 〈◊〉 flesh and blood Eph. 6. 10 11 12. 8. That they might the better discern what cause they have to exercise the 〈◊〉 of invocation Psal. 116. 2. yea and of gratulation to for Gods supporting aâ—… doth such as are flesh and blood 9. That they may more confidently depend on God 2 Chron. 20. 12. 10. That they might not rest on man for revelation of Divine truth Maâ—… 16. 17. These and other like ends instruct us in so many duties arising from this our condition that we are flesh and blood §. 139. Of Christs being flesh and blood THe conformity of Christ to his children is thus expressed He also himself liâ—… wise took part of the same Every of these words have their emphasis 1. This copulative also hath reference to the children before mentioned 〈◊〉 also he as well as they Though there were an infinite disparity betwixt Christ 〈◊〉 his children yet he refused not conformity with them Or otherwise this copulatiâ—… also or and may be translated even even he which is a note of speciall emphasis 2. This reciprocall Pronoun himself hath reference to Christs eminency and it implieth that he that was true God the Creator Preserver Redeemer 〈◊〉 Father of those children suffered not his infinite excellency to be any hinderâ—… to this his low condescention He himself 3. The Greek word translated likewise implieth a nearness to one Therâ—… whence it sprouteth signifieth near A word of the same stem is used in this phâ—… â—…igh unto death Phil. 2. 27. The Ad'verb here used is not elswhere found in 〈◊〉 New Testament but in other Greek Authors it is frequent by them it is 〈◊〉 joyned with another word which more expresly setteth out the same thing that 〈◊〉 doth That other word is oft used in the New Testament and joyned with 〈◊〉 copulative also as where Christ saith These also doth the Son likewise Joh. 5. â—… By comparing that place with this text we may observe that He who himself 〈◊〉 was likewise equall with God did also himself likewise take part of the same naâ—… with man 4. The word here translated took part is another then the former translâ—… are partakers The former implieth that all of all sorts were by nature subject 〈◊〉 the same common condition but this other intendeth a voluntary act of Chriâ—… whereby willingly he took upon himself to be like his brethren He was before he was true God eternall allsufficient and needed not in regard of himself to â—… as the children were A like word to this is used ver 16. He took on 〈◊〉 See § 159. The Greek word in the later place according to the notation of it signifâ—… to have with or to have of that which another hath Christians are said 〈◊〉 partakers of the Lords Table one with another to receive the benefit thereof 1 Câ—… 10. 21. They who mutually partake of the same commodity are called parâ—… from the sâ—…me Originall Luk. 5. 7. See Chap. 3. § 17. 5. This relative The same hath reference to flesh and blood The relativâ—… of the plurall number to shew that it includeth both For the one and the othâ—… of the singular number but both joyned include the plurall This doth emphatically set forth Christ not only to be true man but also subâ—… to all manner of frailties so farre as they are freed from sin even such as a company flesh and blood as was before shewed § 137. Behold how low the Sonne of God descended for us sons of men Herein 〈◊〉 peared love How ought this conformity of Christ to take part of flesh and blood quicken â—… up to take part of that Divine nature whereof an Apostle speaketh 2. Pet. 〈◊〉 that so we may be like him in those excellent graces wherein he made himself a pattern to us while he was on earth as in meeknesse and humility Matth. 11. 29. in love Ephes. 5. 2. in forgiving others Coloss. 3. 13. in compassion Luke 10. 37. in patience under sufferings and contempt of the world Heb. 12. 2. Christs conformity to us was in much meanness ours to him is in much glory Upon this ground doth the Apostle presse a like exhortation Philip. 2. 5. What if we be called to conformity with Christ in suffering in bearing reproach or undergoing ignominy for righteousnesse
sake The servant is not greater then his Master Matth. 10. 24 25. The Head who was himself full of glory vouchsafed to take part of flesh and blood that he might suffer for flesh and blood Shall then the members think much to be conformable to their Head in any thing that he shall call them to §. 140. Of Heresies against the Apostles description of Christs Humane nature THis description of Christs Humane nature He also himself likewise took part of the same meets with sundry Heresies that have been broached against the Humane nature of Christ. The Proclianites held that Christ came not in the flesh at all How then did he take part of the same flesh and blood that we have The Manichees maintained that Christ was not in true flesh but that he shewed forth a feigned species of flesh to deceive mens senses If so then did he not likewise take part of the same with us The Cerdonians denied that Christ had flesh at all This is like the first Heresie The Valentinians taught that Christ brought a spirituall and celestiall body from above Then did he not likewise take part of the same flesh and blood that we do The Apolinarists say that Christ took flesh without a soul. Among other Arguments they produce this and other like texts where mention is made only of flesh blood But the Apostle here speaketh of the visible part of man comprising the invisible part which is his soul by a Synecdoche under the visible which is flesh and blood But this phrase He also himself likewise took part of the same sheweth that as our flesh and blood is animated with a reasonable soul so also Christ was By the like reason they might say that Christs body had no bones because it is said The Word was made flesh Ioh. 1. 14. Yea by the like reason they might say that the Israelites which went down into Egypt had no bodies because it is said of them All the souls Gen. 46. 15. An ancient Father attributed this Heresie to the Arians also and for refutation thereof produceth all those texts of Scripture which make mention of the soul of Christ whereby he proveth that Christ had a soul as well as a body The Ubiquitarians hold that the Divine properties as Omnipotency Omnisciency Omnipresence c. are in the humane nature of Christ which if so Christ took not likewise part of the same flesh and blood that we do The like may be said of Popish Transubstantiation There are other sorts of Hereticks namely the Samosatenians who broached this Heresie That Christ then only began to be when he came indued with flesh whereby they imply that he was not before But this phrase He took part of the same sheweth that he was before he took part of flesh and blood Our Divines from a like phrase do inferre the eternity of the Word The phrase is this In the beginning was the Word John 1. 1. Because the Word was in the beginning it is necessarily implied that he did not then first take his beginning but was before §. 141. Of Christs destroying the Devil THe end of Christs assuming his humane nature is thus set down That through death he might destroy him that had the power of death The generall end is implied That which is expressed is an end of that end or a mighty effect that followed thereupon which was to destroy the devil That generall end was to die For if he had not been flesh and blood he could not have died This generall end is implied under this phrase through death as if he had said that he might die and by death destroy the devil Of Christs being man that he might die See § 75. The powerfull effect which was accomplished by Christs death which was also a speciall end why he died was the destruction of him that had the power of death The primary root whence the word translated destroy is derived is a Noun that signifieth a work as where it is said that the Son of God was manifested that he might destroy the works of the devil 1 Ioh. 3. 8. Thence is derived a Verb which signifieth to work He worketh the work of the Lord 1 Cor. 16. 10. But a privative particle being added the Nown signifieth not working or idle Matth. 20. 3. And another compound added thereunto signifieth to make void Rom. 3. 31. Do we make void the Law or to make of none effect Rom. 4. 14. The promise made of none effect And thereupon to bring to naught 1 Cor. 1. 28. To bring to nought things that are And to destroy 1 Cor. 6. 13. God shall destroy c. By the aforesaid derivation and various signification of the word it appeareth that it doth not alwaies signifie to annihilate a thing and bring it utterly to nought for the devil that is here spoken of still retains his being and substance and ever shall retain it both for the greater terror of the wicked and also for his own greater misery But it implieth that he is so vanquished as he shall never prevail against the members of Christ. In this sense is this very word used where the Apostle saith that the body of sinne is destroyed Rom. 6. 6. It cannot be denied but that 〈◊〉 devil like a roaring lion walketh about seeking whom he may devour 1 Pet. 5. 8. and that many of Gods children are so busfited and insnared by him as they may seâ—… to be overcome of him which cometh to passe partly by their own fault in that they do not manfully stand against him but too slavishly yield unto him and partly by Gods wise ordering the matter for the better proof of the graces whiâ—… he bestoweth on his children but yet this ever hath been and ever shall be the issue that he never prevaileth against Gods children but that they in all assauâ—… remain conquerours This was foretold of old where speaking to the devil 〈◊〉 Christ the seed of the woman the Lord saith it shall bruise thy head Gen. 3. 1â—… The devil assaulted Christ himself but prevailed not For after Christ had said 〈◊〉 thee hence Satan the devil left him Matth 4. 10 11. It appears afterwards aboâ—… the time of Christs last sufferings that the Prince of this world came again 〈◊〉 assault Christ but saith Christ He hath nothing in me John 14. 30. that phrase sheweth that the devil could not prevail against Christ. Neither could he prevâ—… against Iob though he had liberty to do what he could against Iob himself and against all that Iob had Iobs life only excepted Iob 1. 12. 2. 6. He desired to 〈◊〉 Peter as wheat but yet he could not make Peters faith to fail Luk. 22. 31 32. Tâ—… this tends this phrase the Prince of this world is judged Joh. 16. 11. And this 〈◊〉 Prince of this world shall be cast out John 12. 31.
Treatise entituled A plaister for the plate on Nuâ—… 16. â—…6 § 34 35. The privileages which God hath given to men more then to Angels aggravâ—… their â—…ge who adore Angels Therein they dishonour God in giving creature that honour which is due only to the Creator and they do too 〈◊〉 〈◊〉 〈◊〉 in dejecting themselves below those above whom God hathâ—… vanced them A good Angel would not accept of such adoration Revel 19. 〈◊〉 2â—… 8 9. The foresaid priviledge doth further aggravate mans backwardnesse about 〈◊〉 things that make to the honour of God God having honoured men above Angâ—… equity and gratitude require that men should endeavour to honour God more 〈◊〉 the Angel 〈◊〉 but they fail so much herein as they come very short of other 〈◊〉 tures in glorifying God Behold the heavens they declare the glory of 〈◊〉 Psal. 19. 1. The whole host of heaven constantly keepeth that course wherein 〈◊〉 at first set them Those starres that are called wandring wander according their appointed course and are constant therein Look down upon the earth 〈◊〉 you shall finde all manner of trees and plants bringing forth their fruit in their 〈◊〉 son according to the first appointment Gen. 1. 12. Yet men exceedingly fail those courses which God hath appointed unto them We may justly take up 〈◊〉 Prophets complaint in this respect and say Hear O heavens and give ear O 〈◊〉 c. Isa. 1. 2 c. Let the consideration of Gods respect to man above Aâ—… quicken us up to out-strip if it were possible the very Angels in glorifying 〈◊〉 At least let our endeavour be to come as near them therein as possibly we 〈◊〉 This is a point intended in the third petition where Christ directeth us to pray 〈◊〉 Gods will be done on earth as it is in heaven Matth. 6. 10. Consider therefore what is said of Angels They excell in strength they 〈◊〉 Commandments hearkening unto the voice of his Word Psal. 103. 20. They 〈◊〉 unto God Dan. 7. 10. They do alwaies behold the face of God Matth. 18. 10. 〈◊〉 to know his will what they should do They suddenly upon all occasions assemble in multitudes to praise God Luke 2 13 14. There is joy in the presence of the Angels of God over a sinner that repenteth Luke 15. 10. In these and other like duties that concern us we ought to be followers of them §. 160. Of Christs eternal Deity THis word He took on him as it setteth out the humane nature of Christ so it giveth a hint of his divine nature For it presupposeth that Christ was before he took on him the Seed of Abraham Joh 8. 58. He that taketh any thing on him must needs be before he do so Is it possible for him that is not to take any thing on him Now Christ in regard of his humane nature was not before he assumed that nature Therefore that former being must needs be in regard of his divine nature In that respect he ever was even the eternal God Being God he took on him an humane nature So much was before implied under this word took part He also took part of the same v. 14. § 139. §. 161. Of Christ taking on him Seed THat which Christ took on him is here said to be Seed Seed in relation unto man is by a Metonymy put for children For seed is the matter out of which children arise Thus is this word used Luke 1. 55. Ioh. 8. 33. Act. 7. 5 6. Rom 4. 16 18. The Apostle doth here purposely use this word Seed to shew 1. That Christ came out of the loins of man as Iacobs children and their children are said to come out of his loins Gen. 46. 26. Exod. 1. 5. And all the Jews are said to come out of the loine of Abraham Heb. 7. 5. And Solomon is said to come out of the loins of David 1 King 8. 19. In a mans loins his seed is and it is a part of his substance Thus it sheweth that Christs humane nature was of the very substance of man 2. That Christ was the very same that was promised to be the Redeemer of man For of old he was foretold under this word Seed as The Seed of the woman Gen. 3. 15. The Seed of Abraham Gen. 12. 18. The Seed of Isaac Rom. 9. 7. Heb. 11. 18. The Seed of David 2 Sam. 7. 1â—… 22 51. §. 162. Of Christs taking on him the Seed of Abraham CHrist was indeed the Seed of the first woman Gen. 3. 15. which was the mother of all mankinde His Genealogy therefore reacheth even unto Adam Luke 3. 38. For Christ assumed the common nature of man and not of any particular person Yet here the Apostle ascendeth no higher then to Abraham who was the twentieth generation from Adam not excluding all who lived before Abraham but restraining the benefit to such as are of the faith of Abraham and in that respect children of Abraham Gal. 3. 7 9. When almost all the world was addicted to Idolatry it pleased God to call Abraham out of his own native Countrey and to enter into Covenant with him and his Seed to be their God and to take them for his people Gen. 17. 17. Exo. 19. 3 6. Therein he made Abraham a kinde of head and stock of his Church and that not only of such as should descend from him after the flesh but also of all that should beleeve Rom. 4. 11. In reference hereunto is Christ said to take on him the Seed of Abraham Fitly in this case doth the Apostle make mention of Abraham 1. Because the promise of the Messiah to come of his seed was oft made to Abraham as Gen. 12. 3. 13. 15 16. 15. 5 6. 17. 7 17. 18. 18. 21. 12 22. 18. So as the saith of Beleevers was the more setled in this that Christ took on him the seed of Abraham 2. Because Christ assumed mans nature in speciall for the sake of Abrahams seed which properly are they who were chosen of God to eternal life To this purpose tendeth that distinction which the Apostle maketh between the children of the 〈◊〉 and children of promise Rom. 9. 7 8. Thus if we be Christs then are we Abrahams Seed and heirs according to the promise Gal. 3. 29. To this very purpose is it that the Evangelist Mâ—…hew begins 〈◊〉 genealogy of Christ with Abraham Mat. 1. 2. No Reason can be fetcht from Abraham as a man a Son of Adam why Gâ—… should preferre him before any other sonne of Adam We must rest in that whâ—… Christ affirmeth in another case Even so Father for so it seemeth good in thy 〈◊〉 Matth. 11. 25 26. This the Apostle largely proves Rom. 9. 15. c. As it was in the case betwixt men and Angels § 159. so is it in this case betweâ—… men and men If that respect which God manifested to man more then to Angels affordâ—…
them himself He sanctified the creatures that are usefull for man by using them himself Other ends follow more distinctly to be handled in the words following in this Chapter All the forementioned ends and others also like to them demonstrate that Christ was in all things like to us for our good The benefit thereof redounds to us How just and equall is it that we should endeavour in all things wherein we may be like to him to endeavour to be so It will be our wisdom our honour and glory so to be yea though it be in suffering The Apostles rejoyced that they were counted worthy to suffer shame for Christs Name Act. 5. 41. If we be like him here in afflictions and sufferings we shall be like him hereafter in glory 2 Tim. 2. 12. §. 172. Of Christ a true Priest THe most usefull and behoofull Office that Christ undertook for man is comprised under this compound Highpriest The Hebrew word translated Priest is derived from a Verb that signifieth in generall to minister The Noun also in generall signifieth a Minister It is sometimes used for a Minister in Civil affairs and is translated Prince or chief Ruler Gen. 41. 45. 2 Sam. 8. 18. 20. 26. Most frequently it is put for a Minister in sacred matters and translated d Priest The Greek word is derived from an Adjective that signifieth e holy The Function of a Priest is sacred and thereupon his name that carrieth holinesse in it is given unto him Aaron by reason of his Function is styled Gods holy one Deut. 33. 8. and the Saint of the Lord Psal. 106. 16. The notation of the Latine word is most proper to the title which signifieth Priest for it is from giving or offering sacred things Our English word Priest is supposed to be a contract of a Greek word that signifieth a President or one that is set over others or put before them For Priests are over Gods people in spirituall matters concerning their souls According to the severall notations in every language was Christ a Priest For 1. He was a Prince Isa. 9. 6. and a Minister for Gods Church Rom. 15. 8. 2. He was an Holy One Luk. 1. 35. Act. 2. 27. 3. 14. 3. He offered himself a sacrifice to God Eph. 5. 2. 4. He is set over the House of God Heb. 3. 6. All those things whereby this Apostle describeth a Priest Chap. 5. 1. do most properly belong to Christ. For 1. A Priest is taken from among men Christ also himself likewise took part of the same flesh and blood whereof other men are partakers See § 139. 2. A true Priest is ordained Christ also glorified not himself to be made an High-priest but his Father glorified him in that respect Heb. 5. 5. he Ordained him 3. A Priest is for men What Christ undertook he undertook for us See § 83. 4. A Priest is in things pertaining to God Thus much is expresly affirmed of Christ in this verse He is a Priest in things pertaining to God He is the one Mediator between God and men 1 Tim. 2. 5. 5. A Priest offereth up sacrifices Wherefore it is of necessity that Christ haâ—… somewhat also to offer Heb. 8. 3. He hath given himself for us an offering and a sacrifice to God for a sweet smelling savour Eph. 5. 2. A Priest offereth for sins Christ by himself purged our sins See Chap. 1. § 28. By all these it appeareth that Christ is a true Priest Thus was he foretold to be Psalm 110. 4. Zech. 6. 13. Thus is he very oft testified to be in this Epistle In that he is said to be a true Priest this Epithete true is not here opposed to false and deceitfull but to typicall and metaphoricall Priests He is a Priest indeed Such an one as really in truth and deed effecteth all that is to be done by a Priest All the Priests under the Law were typicall even Types of Christ that is sucâ—… as could not themselves perform indeed what was typified by them as to make atonement to take away sinne to satisfie justice to pacifie wrath to reconcile to God to make persons and services acceptable to God c. yet they shew that there was a Priest to come that could and would indeed perform all that belonged to a Priest This was Jesus Christ. All called Priests in the New Testament are but metaphoricall Priests by way of resemblance because they do such like offices as Priests did and offer such things to God as were like to sacrifices Their offices are to approach to the throne of grace to pray for themselves and others to offer gifts and services to God Of Christians particular sacrifices see § 175. In this respect it was thus foretold concerning Christians Ye shall be named the Priests of the Lord Isa. 61. 6. I will take of them for Priests and for Levites saith the Lord Isa. 66. 21. And in the New Testament it is said Christ hath made us Priests unto God Rev. 1. 6. 5. 10. Yea Christians are said to be an holy Priesthood â—… royall Priesthood 1 Pet. 2. 5. 9. Christ and Christ alone was a true Priest in that all things requisite for a true Priest were found to be in him and in him alone For he was both God and man and as God-man in one person he was our Priest All those things which concern a Priest may be drawn to two heads 1. Matters of Ministry 2. Matters of Dignity 1. In regard of Ministry a true Priest must 1. Obey and fulfill the Law Christ thus saith of himself It becometh us to fulfill all righteousnesse Matth. 3. 15. 2. Be subject to infirmities Heb. 4. 15. 3. Suffer Heb. 5. 8. 4. Die v. 9 10. 5. Be made a curse Gal. 3. 13. These and other things like to them Christ could not have done and endured except he had been a creature even a man 2. In regard of Dignity a true Priest must be 1. Of Divine dignity to be worthy to appear before God 2. Of Almighty power to bear the infinite burthen of sin to endure the curse of the Law to overcome death devil and hell 3. Of Infinite merit to purchase by what he did and endured Divine favour and heavenly glory No meer creature was capable of these requisites Finally a true Priest must be a Mediator betwixt God and man He must be fit and able to appear before God Heb. 8. 1. And such an one as men may appear before him Heb. 4. 15 16. In this respect an Hypostaticall union of the Divine and humane nature in one person was requisite for a true Priest This could none be but Jesus Christ God-man Immanuel God manifested in the flesh 1 Tim. 3. 16. By vertue of this union Christ himself was all in all As man he was a fit sacrifice He gave himself an offering and a sacrifice Eph. 5. 2.
As God he was the Altar that sanctified that Sacrifice for the Altar sanctifieth the gift Matth. 23. 19. As God-man in one person he was the Priest that offered that Sacrifice upon that Altar Through the eternall spirit he offered himself Heb. 9. 14. Herein the sufficiency of Christs Priest-hood is evidenced in that each nature did what was proper to it By the humane nature all matters of service and suffering were done and endured by the Divine nature all matters that required Divine authority and dignity were performed from the union of those two natures in one person the accomplishment consummation and perfection of all arose See more hereof Chap. 9. v. 14. § 78. §. 173. Of Christ an high and great Priest AS Christ was a true Priest so he is here styled by the Apostle an Highpriest In Greek these two words are compounded in one which word for word we may translate Arch-Priest as Arch-Angel 1 Thess. 4. 16. Jude v. 9. Arch-Shepherd or Chief Shepherd 1 Pet. 5. 4. Arch-builder or Master-builder 1 Cor. 3. 10. Arch-Publican or Chief-Publican Luk. 19. 2. In the Hebrew the phrase translated Highpriest is great Priest Levit. 21. 10. And the same person translated in English Chief Priest is in Hebrew Head-Priest 2 King 25. 18. Aaron was the first that had this title given unto him Lev. 16. 3. and the eldest son of the family of Aaron was successively to be High-Priest after the death of thé former High-Priest Exod. 29. 29 30. There were sundry Duties and Dignities proper to the High-Priest for the time being As 1. To enter into the most Holy place Lev. 16. 3. 2. To appear before God for the people Exod. 28. 29. 3. To bear the sins of the people Exod. 28. 38. 4. To offer incense Lev. 16. 12 13. 5. To make atonement Lev. 16. 32. 6. To judge of uncleannesse Lev. 13. 2. 7. To determine controversies Deut. 17. 8 12. 8. To blesse the people Num. 6. 23. Christ is styled High-Priest 1. For excellency sake to shew that he was the chiefest and most excellent of all 2. To demonstrate that he was the truth whom Aaron and other High-Priests typified 3. To assure us that all those things which were enjoyned to Aaron as High-Priest were really in their truth performed by Christ. For 1. Christ entred into the true Holy place which is heaven Heb. 9. 24. 2. Christ truly appeareth before God for us Heb. 9. 24. 3. Christ hath born all the sins of all the Elect 2 Cor. 5. 21. 4. Christs intercession is the true incense which makes things that are pleasing and acceptable to God to be so accepted for us Eph. 1. 6. 5. By Christ we have â—…eceived the atonement Rom. 5. 11. 6. Christ purgeth our sins Heb. 1. 3. 7. Christ is the supream Judge and determiner of all Controversies Christ is also called a great High-Priest Heb. 4. 14. to adde emphasis unto this excellency Never was there never can there be any like to him in dignity and excellency Nor Aaron nor any other had both these titles Great High given unto them Though an High Priest under the Law were in Hebrew styled a Great Priest Numb 35. 24 28. yet never was any called Great High Priest but Christ only He indeed was Great in his person being God-man Great in his sacrifice being an humane nature united to the Divine Great in the works that he did and continueth to do all of them carrying a Divine value and efficacy By the way note the intolerable arrogancy of Antichrist that Man of sinne who takes to himself this style The greatest Highpriest Two degrees higher then that which is attributed to Christ. §. 174. Of the excellency and benefits of Christs Priesthood THese two titles High Great applied to Christ as Priest do imply that he was a most excellent Priest Those titles simply taken import an excellency In reference to others comparatively taken they import a super-excellency above all others Never was there nor ever can there be such an excellent Priesthood as Christs was which the Apostle in this Epistle proveth by sundry evidences 1. The Dignity of his person Christ was not only a son of man but also the Son of God Other Priests were meer sons of men Heb. 7. 28. 2. The Purity of his nature Christ was holy harmlesse undefiled separate from sinners all other Priests were sinners Heb. 7. 26 27. 3. The Eminency of his order Christ was a Priest after the order of Melchiâ—…dech Heb. 5. 6. None so but he 4. The solemnity of his Ordination Christ was made Priest with a sacred Oath others without an Oath Heb. 7. 20 21. 5. The kinde of his Priesthood Christ was a true reall Priest others only typicall or metaphoricall See § 172. 6. The unchangeablenesse of his Office Christs Priesthood was unchangeable Others office passed from one to another Heb. 7. 23 24. 7. The everlastingnesse of his Priesthood Christ abideth a Priest continually others were not suffered to continue by reason of death Heb. 7. 3 23 24. 8. The perfection of Christs Priesthood Christ by his Priesthood effected to the uttermost what was to be effected by a Priest But the Priesthood under the Law made nothing perfect Heb. 7. 11 25. These excellencies are every one expresly noted by this Apostle and shall be more distinctly and largely handled in their severall places So excellent a Priesthood as Christs is cannot but bring many benefits to Christs Church For 1. It is necessary that the Church have a Priest to be for it in things apperâ—…ing unto God and that by reason of the infinite disparity and disproportion 〈◊〉 is betwixt God and man Hereof see The whole Armour of God on Eph. 6. 18. Treat 3. Part. 2. § 62. 2. It is also necessary that Christ be the Priest of the Church and that by reason of that infinite Dignity Authority Power and worth which belongs to that Priâ—… Hereof see § 172. All the benefits that flow from Christs Office and Passive obedience from 〈◊〉 Death and Sacrifice from his Buriall and Resurrection from his Ascension and Intercession are fruits and effects of his Priesthood For as our Priest he subjected himself to the service and curse of the Law he offered up himself a Sacrifice he was buried and rose from the dead he entred into heaven and there maketh continuall intercession for us Particular benefits of Christs Priesthood are these that follow 1. Satisfaction of Divine Iustice For Christ as our Priest and Surety standing in our room in our stead and for us satisfied Divine Justice Without this satisfaction no mercy could be obtained but through this satisfaction way is made for all needfull mercy In this respect it is said that God is just and a justifier of him which beleeveth in Iesus Rom. 3. 28. To justifie a sinner is a work of great mercy yet therein is God just because
180. XIV Reconciliation made by Christ is for a peculiar people See § 181. XV. Christ was subject to temptations See § 182. XVI Christ himself suffered under his temptations See § 182. XVII Men are subject to be tempted See § 185. XVIII Christ is ready to succour such as are tempted See § 184. XIX Christs suffering made him more ready to succour others in their sufferings See § 186. XX. Temptations make men stand in need of succour See § 184. CHAP. III. §. 1. Of the Resolution of the third Chapter THe Apostle having distinctly set out the divine Nature of Christ and with it his Royall Function in the first Chapter and his humane nature in the second Chapter in which he exercised his three great Offices of King Priest and Prophet whereof he gave a touch in the seven last verses of the former Chapter He further setteth forth Christs Propheticall Function in this third Chapter and in thirteen verses of the fourth Chapter In this Chapter is 1. laid down the main Point That Christ was an Apostle and a Priest 2. An exemplification of Christs Propheticall Office Of the exemplification there are two parts 1. A Declaration of Christs Faithfulnesse in executing his Office vers 2 3 4 5 6. 2. A disswasion from disrespecting that Office of Câ—…rist ver 7. c. to the end of this Chapter Christs Faithfulnesse is illustrated by a comparison and that two waies 1. By way of similitude 2. By way of dissimilitude Both the similitude and dissimilitude are betwixt the same persons namely Christ and Moses 1. In regard of similitude Christ was faithfull as Moses v. 2. 2. In regard of dissimilitude Christ was more excellent then Moses The dissimilitude is exemplified in two pair of relations One is betwixt a Builder and a house built The Argument thus lieth A Builder of a House is more excellent then any part of the House built But Christ is the Builder and Moses a part of the House Therefore Christ is more excellent then Moses The Proposition is in the 3d verse The Assumption in the 4th The other pair of relations is betwixt a Son who is the Lord and a 〈◊〉 This Argument thus lieth The Son who is Lord is more excellent then any Servant But Christ is the Son and Lord and Moses a Servant Therefore Christ is more excellent then Moses The Proposition is in the 6th verse The Assumption in the 5th By way of prevention that the Jews might not be puffed up with this 〈◊〉 that they are the only house of God the Apostle gives a generall description 〈◊〉 Christs house which he extendeth to all beleevers v. 6. The disswasion from disrespecting Christ is 1. Generally propounded in a divine testimony From the beginning of the 〈◊〉 to the 12th verse 2. Particularly applied from the beginning of ver 12. to the end of the Chapter In the divine Testimony is expressed 1. The Authour thereof The holy Ghost ver 7. 2. The matter which containeth two branches 1. A duty implied If you will hear his voice v. 7. 2. A vice forbidden That is 1. Expressed Harden not your hearts v. 8. 2. Exemplified In the Exemplification are declared 1. The persons who committed the vice Your Fathers v. 9. And the place where it is committed In the Wildernesse And the time how long forty years v. 9. 2. The consequence that followed thereupon This is twofold 1. A grieving of God I was grieved saith the Lord. 2. Incensing his wrath I sware in my wrath v. 11. This latter is aggravated by a fearfull effect They shall not enter into my rest verse 11. In the application of the said divine testimony there is 1. A direction for the right use thereof 2. An Exposition of sundry passages in it Of the direction there are two parts 1. An admonition to take heed of that vice whereby the foresaid Jews provoked God v. 12. 2. An incitation to use an especiall means that may keep them from it which is mutuall exhortation amplified by their continuance therein daily c. v. 13. Both the parts of the direction are enforced by the benefit of observing them ver 14. The exposition of the soresaid divine testimony is continued from the beginning of the 15th verse of this Chapter to the 14th verse of the 4th Chapter The passages of that Testimony expounded are three Two in this Chapter as 1. The tiâ—…e expressed under this word To day v. 15. 2. The persons therein intended These are set down 1. Negatively by way of exemption Some Not all v. 16. 2. Affirmatively by way of determination who they were That more distinct notice might be taken of them the Apostle sets them down by a Dialogism wherein two Questions are propounded and direct answers made unto them Quest. 1. With whom was God grieved To this such an answer is made as specifieth both the cause of grieving God They that sinned and the effect that followed thereon whereby it was manifest they had grieved God Their câ—…rcasses sell in the wildernesse v. 17. Quest. 2. To whom sware he c. This is answered by declaring the particular sin that incensed Gods wrath They beleeved not v. 18. On this last resolution the Apostle maketh an expresse conclusion So we see c. v. 19. The third Point expounded is Rest in the next Chapter §. 2. Of regarding what Christ hath done for us Verse 1. Wherefore holy brethren partakers of the heavenly Calling Consider the the Apostle and High-Priest of our profession Christ Iesus THe Apostle having largely set forth the two natures of Christ his divine and humane and withall his excellency above all creatures by vertue of his divine nature and the benefits that redound to us by his exerâ—…ising of his three great offices in hâ—…s humane nature here he teacheth to make an especiall use of all which use is intended in these two words Wherefore Consider This use he doth so artificially frame as he maketh the setting down of it a fit trantion betwixt the second and third Chapter The transition is a perfect transition for it looketh both waies to that which went before so it sheweth the use that we must make thereof and to that which â—…olloweth So it laieth down the groundwork of those exhortations which follow That groundwork is this Christ Iesus is the Apostle and High-Priest of our profession The Greek particle translated Wherefore is the very same that was used Ch. 2. v. 17. Thereof See more Chap. 2. § 166. It was shewed Chap. 2. § 2. that the excellency of the Teacher requires the greater heed in hearers But this inference further sheweth that the lower any condescendeth for our good and the greater the benefits be that redound to us thereby the more we ought to observe those things that are made known concerning him Who could descend lower then the Son of God by subjecting himself to death for us All that Christ did and endured was for
careful thy self to do what the Lord hath appointed thee to do and 〈◊〉 it not off to others We must every one give an account of such as are comâ—…ted to our charge Ezek. 3. 17. c. Heb. 13. 17. 1 Pet. 5. 2 4. The good Shepherd knoweth his own sheep and goeth before them Ioh. 10. 4. 2. Deliver nothing but what thou hast received from the Lord. 3. Conceal nothing that thou hast received but declare the whole councel of God 4. Declare Gods Word as the Word of God Of the three last Points See The whole Armor of God on Eph. 6. 19. § 181 182 183. 5. Seek not to please men If I yet pleased men I should not be the Servant of Christ. So contrary is mans humour to Gods will as both cannot well be pleased 6. So order all as God may be glorified This must be preferred before thine own profit and praise §. 33. Of Christs deputation to his Prophetical Office THe Greek word translated appointed properly signifieth made Hereupon the Arians produce this Text to prove that Christ as God was made and that he was not God eternal Sundry Answers may be given to this cavill 1. The Apostle doth not here speak of Christs divine nature but of his Prophet ticall Office 2. The word here used doth not alwaies signifie to give a being to a thing but sometimes to depute and advance to a place or office The word which in Hebrew answereth to this and which the LXX do translate with this word is thus fitly expressed in our English The Lord that advanced Moses and Aaron 1 Sam. 12. 6. where the Apostle saith that God made Iesus Lord Act. 2. 36. he meaneth that he appointed him to be a Lord Therefore he thus expresseth the same point in another place Him hath God exalted to be a Prince Act. 5. 31. It is in common speech of him that advanceth another to a dignity usually said he made him such and such a man 3. This that is here said of Gods making Christ hath reference to the former verse and in speciall to these two Offices Apostle High-Priest These being here understood or again repeated will make the sense clear thus Who was faithfull to him that made him an Apostle and High-Priest It is God the Father that is here said to make or appoint Christ as is more fully expressed Heb. 5. 5. This being applied unto God the Father puts it out of all doubt and question that Christ himself was deputed to the Offices which he did undertake He did not of himself thrust himself into them This was expresly proved to have relation to Christs Royall Function out of the mentioned phrase Thy God hath annointed thee ch 1. v. 9. § 119. It is also as expresly proved of his Priestly Function Heb. 5. 5. Here this is in particular applied to his Propheticall Office Of his immediate calling thereto See § 24. These phrases God gave his Son Joh. 3. 16. sent him Joh. 3. 34. annointed him Luk. 4. 18. and such like give evident proof of the Point Hereof that all might take more distinct notice Christ himself oft maketh mention of doing his will that sent him Ioh. 4. 34. 5. 30. 6. 38. 9. 4. 1. This was an encouragement unto Christ himself to go on in his work because God appointed him thereto Ioh. 3. 34. 2. It was a great inducement to others to attend upon his Ministry and well to heed it Ioh 11. 42. 12. 44 45. 13. 20. 4. It was a warrant and defence to Christ against his adversaries oppositions Ioh. 5. 23. 7. 16. Obj. The person here said to be appointed is true God how then could he be deputed to this or that Answ. 2. One person may send another as the first person may send the second and the first and second the third Indeed they are all equall Phil. 2. 6. but by a mutual consent one equal may be sent of another Ioh. 16. 26. 2. The Son bâ—… assuming mans nature sundry offices made himself in those respects inferiour to his Father Ioh. 14. 28. And in this especial respect was Christ appointed by God This gives us just cause to accept Christ for our Prophet and every way to esteem him as a Prophet because the Father appointed him He that receiveth me saith Christ receiveth him that sent me Joh. 13. 20. Of particular duties concerning this Point See § 26. §. 34. Of Gods appointing Ministers THat which is here said of the warrant that Christ had for his Function may be extended to all others Functions specially in the Church of God and therein most of all to Ministers of the Word for it is such a Function that is here intended whereunto God appointed Christ. It is Gods appointment that makes a true Minister No man taketh this honour unto himself but he that is called of God Heb. 5. 4. Ordinary and extraordinary Ministers under the Law and Gospel were thus proved to be true Ministers The Apostle exemplifieth this in Aaron Heb. 5. 4. Abijah herein made a difference betwixt the true Priests and Levites which served in the Temple and those false Priests which Ieroboam made 2 Chro. 13. 9 10. They were appointed by God but not these Hereby also extraordinary Prophets justified their Ministry Ier. 17. 16. Amos 7. 15. So likewise did the Apostles Rom. 1. 1. 1. Pet. 1. 1. The Ministry of Timothy is so justified 1 Tim. 4. 14. This warrant have the ordinary Ministers of the New Testament Eph 4. 11. The Lord is the high Supream Soveraign and chief Governour as in the world so especially in the Church He thereupon hath power to order and dispose places and Functions as he pleaseth Among men they who are appointed by their Soveraign to such or such an office have a right unto it So in a Family they who are appointed by the chief Governour thereof Much more they who are appointed by the Lord for none have such an absolute Soveraignty as he What may we now think of the manifold Functions that are usurped 〈◊〉 the Church of Rome Did God ever appoint a Pope to be an universall Bishop and head over the whole Church Did God ever appoint Cardinals iâ—… his Church or Abbots or Priors or Friars or Monks or Jesuites or Sacrificing Priests or any other Ministeriall Functions besides Pastors and Teachers What may we think of such women as presume to preach in publike Did that God who by the mouth of his Apostle said once and again It is not permitted unto women to speak or to teach 1 Cor. 14. 34. 1 Tim. 2. 12. did he appoint such Did God appoint boys servingmen trades-men souldiers or other like persons who never understood tongues arts no nor the body of divinity upon â—… meet pretence of gifted brethren to be Ministers of Christ and Stewards of the mysteries of God §. 35. Of such ordinary Ministers
137. Of the occasions and consequences of Saints folly THe foresaid degrees of the fall of such as are effectually called and regenâ—… do happen partly by reason of outward temptations as Lot was tempted 〈◊〉 his daughters Gen. 19. 31 c. and Peter by those that saw him at the High 〈◊〉 Hall Matth. 26. 69. and partly by those inward corruptions that remain in the For though they be truly regenerate yet they are but in part regenerate 〈◊〉 flesh remaineth in the best so long as they remain in this flesh Rom. 7. 18 c. Particular corruptions which occasion Saints fals are these 1. High-mindedness Thus much the Apostle implies by this admonition 〈◊〉 not high-minded but fear Rom. 11. 20. 2. Self-conceitedness This was it that made Laodicea lukewarm she thâ—… she had need of nothing Rev. 3. 16 17. 3. Overmuch confidence This was the occasion of Peters fall Mâ—… 26. 33. 4. Too much boldnesse Solomon was too bold in suffering his wives to 〈◊〉 each of them their own gods thereupon he himself went after other gods 1 〈◊〉 11. 5 c. 5. Too great security David was overtaken hereby 2 Sam. 11. 2. 6. Too little fear and jealousie over ones self By this means was Lot sedâ—… Gen. 19. 33. In that true Saints have such occasions of falling so farre and so foully as 〈◊〉 foresaid instances do demonstrate the Apostles caveat of taking heed is 〈◊〉 be observed by the best of us The rather because of the evil consequences that follow upon Saints fals For 1. God is exceedingly dishonoured thereby 2. The holy profession is disgraced 3. The Church and communion of Saints is scandalized 4. The Gospel is blasphemed 5. The weak are made to stumble Gal 2 13. 6. Enemies take occasion of insulting Lam 1. 7 8 9. §. 138. Of Christ the living God THe Apostle to adde the more force to his admonition setteth out him from whom such as fall away depart in these words The living God whereby he declares his Divine Nature God and his excellent property Living Under this description Christ is comprised For the Apostles main scope is to stirre up the Hebrews to keep close to Christ whom they had professed He gave to Christ this title God before v. 4. § 49. That Christ is true God is proved Chap. 1. v. 8. § 107. In what respect Christ is God or Lord and what duties thereupon are expected of us in reference to Christ hath been declared Chap. 1. v. 10. § 128. This Epithete Living applied to God the living God is used two waies 1. Essentially as God he is the living God Psal. 84. 2. 1 Thess. 1. 9. 2. Personally and distinctly to each person To the Father Matth. 16. 16. To the Sonne 1 Tim. 4. 10. and to the holy Ghost 2 Cor. 6. 16. Here it is personally used and that in reference to the Son The Son is the living God two waies 1. Originally In which respect it it said In him was life John 1. 4. and again As the Father hath life in himself so hath he given to the Son to have life in himself Ioh. 5. 26. 2. Operatively In this respect it is said that the dead shall hear the voice of the Sonne of God and they that hear shall live Joh 5. 25. and Christ thus saith of himself I am the resurrection and the life He that beleeveth in me though he were dead yet shall he live Joh 11. 25. Thus is he called the Prince of life Act. 3. 15. and life itself Ioh. 14. 6. It is Christ that gives life to all He gives the naturall life Ioh. 1. 4. and spirituall life Gal. 2. 20. and eternall life 1 Ioh. 5. 20. In this respect Christ is the fountain of life an open fountain an over-flowing ever-flowing fountain Indeed God as God is a fountain of life and a full fountain but so deep as all the means in the world out of Christ cannot draw out water of life from thence I may in this respect say hereof as the woman of Samaria said of Iacobs well Thou hast nothing to draw with and the Well is deep Joh. 4. 11. Yea it is a closed Well and herein like to Labans Well a great stone is upon the Wels mouth Gen. 29. 2. All the men in the world are not able to roul away that stone But Christ God-man is that true Israel who is able to roul away the stone to open the Well and to draw water out of it He is a Fountain opened to the house of David that is to the Church of God Zech. 13. 1. Herein is our God the Lord Jesus Christ distinguished from all the gods of the Gentiles who are not living gods Psal. 115. 5 c. and from Angels and Saints whom Papists trust unto and yet they can give no life yea and from all creatures whatsoever for none of them have life in themselves nor can give life to others §. 139. Of Duties due to Christ as he is the living God SUndry duties are to be performed unto Christ in this respect that he is the living God 1. Acknowledge him to be the true God Ios. 3. 10. Ier. 10. 10. 2. Be zealous of his honour 1 Sam. 17. 26. 2 King 19. 4 16. 3. Fear him that hath the absolute power of life Luke 12. 5. Heb. 10. 31. 4. Tremble before him Dan. 6. 26. Deut. 5. 26. 5. Adore him Rom. 14. 11. 6. Serve him 1 Thess. 1. 9. Heb. 9. 14. 7. Turn to him Acts 14. 15. 8. Long after him Psal. 42. 2. 84. 2. 9 Hold close to him Iohn 6. 68 69. 10. Seek life of him Iohn 6. 33. 5. 40. 11. Trust in him 1 Tim. 4. 10. 6. 17. 12 Account it a great priviledge to be his son Hos. 1. 10 Rom. 9. 26. Heb. 12. 2â—… 13 Pervert not his word Ier. 23 36. 14. Never depart from him Heb. 3. 12. §. 140. Of the Resolution of Heb. 3. v. 12. 12. Take heed Brethren left there be in any of you an evil heart of unbelief iâ—…â—…parting from the living God THe summe of this verse is A caveat against Apostacy Hereof are two parts 1. An expression of the caveat 2. A description of Apostacy In the expression of the caveat observe 1. A mild insinuation in this word Brethren 2. A prudent Admonition whereof are four branches 1. The kinde of Admonition by a caveat Take heed 2. The end of the Admonition to prevent an evil Lest. 3. The extent to our selves and others Any of you 4. The continuance therein At any time In the description of Apostacy two points are noted 1. The ground of it whence it ariseth 2. The nature of it wherein it consisteth The ground is 1. Generally propounded 2. Particularly exemplified The generall is set out 1. By the subject an heart 2. By the quality of it Evil. The nature of it is set out 1. By the proper act To depart 2. By the subject from which they
and fully For such as are just and holy Mark 6. 20. â—…trous and blamelesse Luke 1. 6. may have sinne in them for the regeneration of men is not perfect in this world but to be without sinne is to be perfectly pure for sinne only polluteth and defileth a man Christ then is here set forth to be light in whom is no darknesse to be perfectly pure There was no corruption within him no speek or spot without him This was prefigured by the quality of the sacrifices which under the Law were to be offered up as a type of him In generall every sacrifice was to be without blemish Lev. 1. 10. In particular the Paschall Lamb which was an especiall type of Christ was to be without blemish Exod. 12. 5. And the red Cow which was a like speciall type was to be without spot and without blemish Numb 19 2. The perfection of Christs purity is more fully set forth under the Legall sacrifice by these inhiâ—…tions that they might not be blinde nor lame nor sick Mal. 1. 8. That which was blinde wanted a member That which was lame was defective in what it had Thâ—… which was sick was inwardly infected By these negatives is implied that the sacrifice should be sound within and full in all the parts and perfect in those which it had Thâ—… it set forth the inward sincerity of Christ the outward integrity of all parts of obedience and the perfection of every thing that he did In reference to the sacrifice under the Law Christ is styled a Lamb without blemish and without spot 1 Pet. 2. 19. As legall sacrifices so Priests also did set out the integrity of Christ for they 〈◊〉 to have no blemish Lev. 21. 17 18. and the Highpriest was to carry this title 〈◊〉 to the Lord Exod. 28. 36. The Prophets also foretold as much and that both negatively thus He had 〈◊〉 〈◊〉 violence neither was any deceit in his mouth Isa. 53. 9. and affirmatively 〈◊〉 The Spirit of the Lord shall rest upon him the spirit of wisdome c. Isa. 11. 2 c. In these respects he is styled just Zech. 9. 9. the branch of righteousnesse 〈◊〉 33. 15. The Lord our righteousnesse Jer. 33. 16. The holy of holiest 〈◊〉 9 24. In the New Testament this is more plentifully and distinctly set forth in his conâ—… birth and whole course of life and thereupon called that holy thing Luk. 1. 〈◊〉 and the Iust one Act. 22. 14. Obj. Sin is naturall Ioh. 3. 6. Psal. 51. 5. Iob 14. 4. Aâ—…sw 1. Sinne is not essentially naturall it is only an accident 2. It is an inseparable accident to such as come from man by man in the ordiâ—…y course of nature yet not so but that God can sever this accident and not â—…roy the nature 3. Though Christ came from man yet he came not by man He was conceived 〈◊〉 â—…e holy Ghost Matth 1. 20. Obj. 2. Christ was in the loyns of Adam and thereupon guilty of Adams 〈◊〉 Answ. 1. The Proposition may be denied if Adam be considered as a publike perâ—… representing others and receiving or losing for them For Christ was himself another publick person and root as is evident by these phrases The first 〈◊〉 The last Adam The first man the second man 1 Cor. 15. 45 47. â—…n this respect Adam is styled the figure of Christ Rom. 5. 14. As Adam was a Head and a Root so was Christ. If Adam had not fallen Christ had not been born 2. The consequence may also be denied If the Proposition be meant of that common matter from whence all men came For though the matter of Christs body were from Adam yet it was not by naturall generation but by a supernaturall operation of the holy Ghost As there was no originall sinne in Christ so nor actuall Not inward for he knew 〈◊〉 sinne â—… Cor. 5. 21. Not outward for not in speech No guile was found in his 〈◊〉 1 Pet. 2. 22. Nor in deed for he challenged his adversaries if they could â—…peach him of any blame And when the devil himself sifted him he found nothing in him for he loved the Lord with all his heart c. and his neighbour as himself and therein fulfilled the whole Law and so transgressed no part thereof As for Christ it was sufficient that he took mans nature He needed not to take 〈◊〉 corruption This which the Apostle here cites as a prerogative of Christ discovers the doâ—…age of Papists about the conception of the Virgin Mary without originall sinne She was conceived by naturall propagation and so had sinne conveyed into her Had the had no originall sinne she could have had no actuall sinne If no actuall sinne why was she reproved by Christ Luk. 2. 49. Ioh. 2. 4. If she had had no sinne she had needed no Saviour nor offering for sinne yet she acknowledged Christ her Saviour Luk. 1. 47. and carried a pair of turtle Doves for her offerâ—…g Luk. 2. 24. Christ was pure without sin upon these grounds 1. That his humane nature might be fit to be united to the Divine nature 2. That he might be a sufficient Saviour of others For such an Highpriest beâ—… us who is holy set apart by God for that Function harmlesse without â—…uall sinne having never done harm nor wrong to God or man undefiled free from originall corruption separate from sinners exempt from the common guilt of Adams sinne under which all men lie Heb. 7. 26. 3. That we might be made the righteousnesse of God in him 2 Cor. 5. 21. which he could not have been if he had not been without sinne 4. That we might be saved and yet the Law not frustrate Rom. 8. â—… 10. 4. 5. That Satan might have nothing to object against him 6. That death grave and devil might lose their power by seizing on him 〈◊〉 was without sinne 1. The foresaid purity of Christ to be without sinne puts a difference 〈◊〉 Christ and other Priests who offered for themselves and for the errours of the 〈◊〉 Heb. 9. 7. But Christ being without sinne offered not for himself 2. It hence appeareth that no other man could have been a sufficient Priest 〈◊〉 there is none righteous no not one All have sinned Rom. 3. 10 23. 3. This affordeth much comfort to us against our manifold sinnes For 〈◊〉 we appear before God he beholds us in our Surety Gods eye is especially 〈◊〉 upon him who is without sinne 4. This may be a good incitement unto us to cleanse our selves from all 〈◊〉 as farre as possibly we can that we may be like unto him Every man that 〈◊〉 hope in Christ purifieth himself even as he is pure 1 Joh. 3. 3. Christ was free 〈◊〉 originall corruption We must labour to subdue it in us Eph. 4. 20 21 22. 〈◊〉 knew no sinne within him We ought to be so circumspect over our inward 〈◊〉 position as in truth to say I
bear the â—…then of sins punishment and then to cast it from him Besides it could not 〈◊〉 with the dignity of his Person for ever to lie under that burthen nor with the 〈◊〉 for which he undertook that burthen which was to deliver them who were subjâ—… to bondage Heb. 2. 15. and to free them from the curse Gal. 3. 13. 2. As the burthen which Christ undertook was very weighty so the humane nature which he assumed was very weak in all things like ours even in infirmities that were not sinfull Chap. 2. 17. 4. 15. His disability in bearing his Crosse giâ—…s instance of his weaknesse for though at first the Crosse was laid upon himself 〈◊〉 19. 17. yet before he came to the place of execution they were forced to lay it upon another Luke 23. 26. Quest. If such were the weight of the burthen and such his weaknesse how 〈◊〉 it that he was not overwhelmed therewith Answ. He was supported by his Divine Nature which though it somewhat â—…drew assistance for a while that he might feel the burthen yet it suffered him 〈◊〉 to sink under the same nor to be overwhelmed therewith Some supposing it to be incongruous that the Sonne of Gods love shoâ—… lie under Gods wrath produce other reasons of the greatnesse of Christs Agony As 1. The apprehension of the terrible Majesty of God shewing himself a Judge against sinners Answ. If there were no feeling of any effects of wrath coming from so terrible a Judge his terrour might afright and astonish one but would not make him cry and weep and pray as Christ did 2. The fore-sight of the Jews rejection and dispersion and of the persecution â—… the Church yea also that so excellent a Person as his was should be so 〈◊〉 under foot as a worm and one so innocent as Christ was be so evilly entreated and Satan by his ministers so much prevail Answ. These and other like things were long before known by Christ How 〈◊〉 was it that they should then at the time of his death work upon him so much as they did and not before 3. His bodily pains which they aggravate two wayes 1. By the kindes thereof 2. By Christs extraordinary sensiblenesse of them For the kindes they mention his scourging the platting of a crown of thorns upon his head and the nailing of his hands and feet unto the crosse His more then ordinary sensiblenesse they make to arise from a perfect mixture of humours and qualities in 〈◊〉 body so as a small prick on his flesh was more painfull then a deep woâ—… in anothers And further they say That his sense was not dulled by â—…nuall languishing â—… but that at the very instant of his death he retained the 〈◊〉 vigour of his sense for he cryed with a loud voice and gave up the Ghost 〈◊〉 15. 37. Answ. 1. True it is that Christs bodily torments were very great and greater 〈◊〉 by many they are taken to be And it may be granted that he retained the â—…igour of all his senses to the last moment of his life But yet I take it to be without question That many Martyrs have endured more sharp bodily torments 〈◊〉 that longer together then Christ did and also in full vigour of sense yet have 〈◊〉 without such cryings as Christ made endured all Besides we never read that Christ quitcht at his bodily pains They therefore cannot be the reason of his great Agony Christ was cast into his Agony before he felt any pains It remains therefore that the burthen and punishment of sinne was it that made Christ to 〈◊〉 such strong cries and shed such tears as are here noted and that especially 〈◊〉 his soul. 1. There is a conceit that many have that the least drop of Christs bloud even 〈◊〉 â—…rick of a needle in any part of his body had been sufficient to redeem many 〈◊〉 by reason of the dignity of his Person But that which is noted in Scripture of the extream Agony of Christ sheweth that this is but a meer conceit â—…losophers say That Nature doth nothing in vain Much more may we Chriâ—… truly say That Christ the God of Nature in that which he undertook for 〈◊〉 redemption would do nothing in vain nor more then was needfull Satisfaction was to be made to Divine Justice which the prick of a needle could 〈◊〉 do 2. The great Agony whereunto Christ was brought doth much amplifie the incomprehensible love of God Father and Son to us sinners 3. It doth also much aggravate that wofull plight whereunto man by sinne was bâ—… ought If such loud crying and tears were forced from our Surety by undertaâ—…g to free us What should we our selves have been brought to even unto outer 〈◊〉 where shall be weeping and gnashing of teeth and everlasting fire Mat. 25. 30 41. There can no like instance be given to aggravate the horrid and heavy beâ—…den of sinne as this of Christs Agony Indeed sinne pressed the evil Angels from the highest heaven to the lowest hell It forced Adam out of Paradise It 〈◊〉 away the old world with a general deluge It destroyed Sodom and other Cities and their Inhabitants with fire and brimstone It brought sundry fearfull judgements upon other people in every age of the world It maketh the very life of many to be so grievous unto them as to lay violent hands on themselves It causeth mercilesse and remedilesse torments in hell Yet this particular instance of the Agony of him that was the Son of God even true God upon his undertaking to expiate sin far surpasseth all other instances Quest. If such be the burden of sin How is it that many wicked ones do so lightly carry it Answ. Two reasons may be given hereof 1. Their spiritual senslesnesse and deadnesse If a Church lie upon a dead man he feels nothing 2. Sinne is as the proper element wherein unregenerate persons lie and live Now creatures feel no burden in their proper element as Fishes in a River 4. Christs crying and tears as being our Surety for sinne should make us cry and weep for our sinnes Shall we make light of that which forced our Surety to make such strong cries as he did We have cause every one of us to say sinsâ—… â—… Jer. 9. 1. §. 39. Of praying in distresse THe fore-said Agony of Christ put Christ upon praying For his prayers and supplications were WITH strong crying and tears He being in an agony prayed 〈◊〉 earnestly Luk. 22. 44. This prayer My God my God why hast thou forsaken 〈◊〉 â—… Mat. 27. 46. was in the extremity of his Agony 1. Christ ever apprehended God to be his Father even when he felt the greatest effects of his wrath Ioh. 12. 27. Mat. 26. 39. 27. 46. 2. Christ knew no better means of supportance and deliverance then prayer Therefore as he prayed himself so he called upon his Disciples to watch and pray Mat. 26. 41.
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
speak this by perâ—… 1 Cor. 7. 6. This is a meanes to prevent misinterpretations and to make that which is spoken to be more fairly and candidly taken §. 56. Of Levi paying tithes in Abraham LEvi is here metonymically put for his sons who are so set down v. 5. § 37. For Levi himself was no Priest nor did he receive tithes but he was their great Grand-father Two things are here spoken of Levi one taken for granted which was that he received tithes The other expressed and proved which was that he payed tithes The former was a prerogative and a signe of superiority Of it see v. 2. â—… 〈◊〉 and v. 4. § 33. The latter is a sign of inferiority See v. 4. § 33. Against this latter it might be objected that Levi was not then born when 〈◊〉 were paid to Melchisedec For Abraham met Melchisedec before Ishmael was born Now he was born in the 86. year of Abraham Gen. 16. 16. Isaack was born 〈◊〉 years after In the 100. year of Abraham Gen. 21. 5. Iacob was born in 〈◊〉 year of Isaac Gen. 25. 26. which was 74. years after Ishmaels birth Jacob 〈◊〉 above 40. years old when he went to his uncle Laban Gen. 26. 34. Thus there 〈◊〉 114. years betwixt Ishmaels birth and Iacobs going to Laban How many yearâ—… more there were betwixt Abrahams meeting Melchisedec and Ishmaels birth 〈◊〉 again betwixt Iacobs going to his uncle and the birth of Levi is not expresly 〈◊〉 down This is certain that Levi was born many more then an 100 years before Abrahams paying tenths to Melchisedec and Levies being in this world So as it 〈◊〉 seem strange that Levi should pay tithes to Melchisedec To resolve this doubt the Apostle here expresly saith that Levi payed tithes in Abraham From this answer ariseth another scruple namely that Christ was in Abraham as well as Levi So as Christ himself should pay tithes by this reason and 〈◊〉 be inferiour to Melchisedec Answ. 1. In generall it may be replied that Melchisedec was a type of Christâ—… 〈◊〉 that that which is said of Melchisedec and his Priest-hood is spoken of him as of a type and that purposly to set forth the greatnesse and excellency of Christ and 〈◊〉 Priesthood Wherefore to put Christ into the ranck of those who are inferiour to Melchisedec is directly to crosse the main scope of the Apostle 2. Christ consisted of two natures divine and humane Though therefore be might be reckoned among the sons of Abraham in regard of his humane nature yet in regard of his person which consisted of both natures he was superiour to Abraham and greater then he Thus David whose son according to the flesh Christ was calleth him Lord in reference to his person Matth. 22. 44. 3. Though Christ took flesh by ordinary descent from Abraham yet came he not from Abraham by ordinary and naturall generation From his Mother the Virgin Mary he received the substance and matter of his flesh out of which it was raised and formed Yet having no Father he came not by any naturall act of generation Though a Mother afford matter for generation yet the active force and vertue of generation commeth from the Father Hence is it that Christ was 〈◊〉 from the common contagion of originall sin For though he were of Adam and so of Abraham by reason of the substance of his flesh yet he was not by Adam or by Abraham No son of their posterity was the procreant cause or begetter of him Christ therefore cannot be said to do in Abraham those things which others of his posterity did §. 57. Of childrens being in their parents condition IN that Levi payed tithes in Abraham it appears that children are in the same common condition that their parents are I say common condition to exempt such particular priviledges as God by his providence may and oft doth conâ—…er upon children above their parents These priviledges may be outward and inward Outward in worldly dignities as Saul and David were both advanced above their Fathers in that they were made Kings Inward in spirituall graces Herein Hezekiah and Iosiah were much advanced above their Fathers So are all pious children that are born of impious Fathers The inferiority of Abraham and in him of Levi here mentioned was a common condition None of their sons were exempted from it Parents are themselves by nature unclean so are all their children Who can bring a clean thing 〈◊〉 of an unclean Job 14. 4. In this respect Bildad having said that man is a worm addeth and the son of man is a worm Job 25. 6. As man is so is a son of man In this respect this phrase is oft used we are as all our Fathers were 1 Chro. 29. 15. Psal. 33. 12. And this I am not better then my Fathers 1 Kings 19. 4. This the Lord so ordereth 1. That the same lawes and ordinances instructions and directions exhortations and consolations promises and threatnings might be of force and use to all of all ages 2. That none might presume above others 3. That none might be too much debased 1. This gives a check to their pride who for some outward priviledge advance themselves above the common condition of man as if they were gods and not men from heaven and not from earth Such were they who said Let us break their bands asunder and cast away their cords from us Psal. 2. 3. and such as said of Christ we will not have this man to reign over us Luk. 19. 14. Pharaoh was such an one Exod. 5. 2. And Nebuch adnezzar Dan. 3. 15. And Haman Hester 3. 2. And Tyrus Ezek. 28. 2. Now mark the end of all these 2. This puts us in mind to consider what our fathers have been and to what they have been subject and from thence to gather what we are subject unto to what inferiority infirmity pains diseases distresses and other calamities A heathen man could say I am a man and find my self exempted from no humane frailty We can better discern weaknesses and infirmities in others that have been before us then in our selves We can speak much of our Fathers infirmities imperfections troubles and mortalities but self-love so blindeth our eyes as we cannot so well discern the same things in our selves The like may be applied to duties In our Fathers we may observe what duties we our selves are bound unto §. 58. Of the meaning of the tenth verse Vers. 10. IN the tenth verse there is a confirmation and an explanation of Levi's paying tithes in Abraham The caufall conjunction FOR sheweth that this verse is inferred as a confirmation of that which went before The argument is taken from that union that is betwixt a Father and his posterity They are all contained in him and as one with him so as what he doth they do The explanation is in this phrase he was in his Fathers loynes By Father is metonymically meant his great Grand-Father
to God Thus iâ—… Iesus Christ the same yesterday and to day and for ever Heb. 13. 8. The Son abideth for ever Joh. 8. 35. So cleer was this point that the adversaries of Christ could say we have heard out of the Law that Christ abideth for ever 〈◊〉 12. 34. His humane nature being united hypostatically to the divine nature it was not possible that he should be holden of death Act. 2. 24. Object Christ did die Matth. 27. 50. Answ. 1. It was no forced death but that whereunto he voluntarily subjected himself Iohn 10. 18. For when it pleased him he took up his life again Ioâ—… 2. 19. Rom. 1. 4. 2. He continued under the power of death but three dayes 3. Christs death was a part of the execution of his Priestly function so aâ—… it caused no intermission of his office 4. Christ being raised from the dead dieth no more death hath no 〈◊〉 dâ—…on over him Rom. 6. 9. This is he that saith of himself I am he that liveth and 〈◊〉 dead and behold I am a live for evermore Rev. 1. 18. This is the enduring 〈◊〉 whereof the Apostle here speaketh 1. Great ground of confidence hence ariseth It was the ground of 〈◊〉 â—…nfidence that his redeemer lived Job 19. 25. By reason of the mysticall and spirituall union that is betwixt Christ and beleevers they may rest upon it that so long as the head liveth the members shall not be utterly destroyed Because I live yee 〈◊〉 all 〈◊〉 also saith Christ Iohn 14. 19. God hath given unto us eternall life and this life 〈◊〉 〈◊〉 his Son 1 Joh. 5. 11. Your life is hid with Christ in God Col. 3. 3. 2. The Apostle layeth down this as a speciall point wherein we should be 〈◊〉 unto Christ Rom. 6. 11. For this end we must labour to feel the life of Christiâ—… 〈◊〉 Gal. 2. 20. And we must nourish the Spirit of Christ in us Rom. 8. 11. 3. This is a forcible motive to draw us unto Christ and to make us hold close unto him and never depart from him Christ being the living God is to be truâ—…ed in 1 Tim. 4. 10. and 6. 17. Peter and the rest of the Disciples would not depâ—… from Christ because he had the words of eternall life and was the Son of the being God John 6. 68 69. We cannot go from him but to death and damnation 4. On this ground we need not fear man for his breath is in his nostrils Is. 2. 22. Hezekiah was encouraged against the railings of a potent enemy because he reproached the living God Isa. 37. 17. §. 99. Of the unchangablenesse of Christs Priest-hood AN especiall consequence that followeth upon Christs abiding ever is thus expressed He hath an unchangable Priest-hood Of the Greek word translated Priest-hood See v. 11. § 61. The adjective translated unchangable is here only used in the New Testament It is a double compound The simple verb whence it is derived signifieth 〈◊〉 The first compound to go or passe over This compound is in the New Testament used metaphorically to transgresse a Law Matth. 15. 2 3. 2 Iohn v. 9. This double compound is with a privitive preposition It signifieth that which cannot passe away and perish In which respect some translate it everlasting Our last English translators unchangable It signifieth also that which cannot passe from 〈◊〉 to another This our last English translators have noted in the margent thus which passeth not from one to another This I take to be here especially intended Though both be true yet the latter is most proper and pertinent It giveth proof that the Priest-hood of Christ is inseparably annexed to his own person It cannot passe from him nor be transferred upon another As the meaning of the word so the force of the Apostles argument declares as much For herein lyeth a main difference betwixt the Leviticall Priest-hood and Christs that that passeth from party to party but this not so The type doth excellently clear this For Melchisedec had no predecessor no successor Hence is it that Christs sacrifice was but one and but once offered up v. 27. 1. There is no need that Christs Priest-hood should passe from himself because he is sufficient of himself to do all things required thereby Three things make Christ a sufficient Priest of himself 1. His Almighty power 2. The perpetuall vigour of his sacrifice Heb. 9. 28. 3. His continuall abode at Gods right hand Heb. 10. 12. 2. There is none able to go on in it if he should passe it over and that in three respects 1. The impotency of creatures in so great a work 2. Their unworthinesse to have any hand in such a work 3. Their mortality This is an unanswerable argument against Popish Priests who they say succeed Christ. In this and the former verse there are four arguments against that Hereticall position 1. The difference betwixt Christ who is only one able to do all of himself and them who are many 2. Their mortality 3. Christs eternity 4. The inseparablenesse of Christs Priest-hood from himself This one Heresie is enough to make us separate from the Church of Rome and have no communion with her Learn we as to stick close to Christ our only Priest so to rest us wholy and only upon his Priest-hood which passeth not away from him §. 100. Of the resolution and observations of Heb. 7. 23 24. Vers. 23. And they truly were many Priests because they were not suffered to continue by reason of death Vers. 24. But this man because he endureth ever hath an unchangeable Priest-hood THe sum of these two verses is a difference between Christ and the Leviticall Priests The difference is especially about the continuance of the one and of the other There are two parts 1. The mutability of the Leviticall Priest-hood v. 23. 2. The stability of Christs Priest-hood v. 24. There is to be considered in both 1. The substance 2. A consequence In the substance of the former is set down 1. The point it self They continued not 2. The reason thereof By reason of death The consequence thereof is implyed in this word Many In the substance of the latter is set down 1. The point it self he endureth 2. The extent thereof for ever The consequence hereof is that he hath an unchangeable Priest-hood Doctrines Vers. 23. I. The Leviticall Priest-hood did not alwayes continue This is â—…sed See § 97. II. Death is an imperious Lord. This phrase suffered not implyeth as 〈◊〉 See § 96. III. Death hinders a perpetuall abode on earth It suffers not to continue See § 97. IV. Gods service on earth is continued by succession This is intended under 〈◊〉 noun of multitude Many See § 97. Vers. 24. V. Christ still exerciseth his Priest-hood In this respect he is said to â—…dure See § 98. VI. There is no end of Christs Priest-hood As Priest he endureth ever See § 9â—… VII
5. 15. and of a tree Acts 4. 32. Because legall ordinances and rites were representations of evangelicall spirituall and celestiall truths they are called shadows here and Chap. 10. 1. and Câ—…l 2. 17. â—…or 1. Shadows are not substances but meer representations thereof 2. Shadows do but darkly represent the substance 3. Shadows are externall and visible 4. Shadows have no substance of themselves but are mere accidents what they are iâ—… in reference to the body whereof they are a shadow 5. Shadows are fading and transitory Thâ—…s were the legall types meer representations and tâ—…ose dark ones and externall having no substance of themselves and were all transitorie 6. A shadow doth fitly and proportionably resemble the body in head armes back leggs and feet so did God ordain fit types to set out Christ in all things that were meet then to be known one thing by one type another by another By this it appears what kind of service it was that the Priests under the Law performed Even a service about an example and pattern that shewed glorious and excellent things things that made men perfect and happy but those examples had not those excellent things in themselves they were but externall obscure vanishing shadows of them In this respect their service was answerable to the Law whereon it depended carnall See Chap. 7. v. 16. § 81 82. and Chap. 4. v. 8. § 50. §. 13. Of the heavenly things shadowed out by types TO prevent a disesteem of the forementioned services and to shew that they had weighty ends and uses the Apostle sets down that substance whereof they were an example and shadow in these words heavenly things Of the emphasis of this compound word See Chap. 3. v. 1. § 15. Under heavenly things are comprised Christ himself his natures offices actions sufferings his coming into the world living in the world and going out of the world his death buriall resurrection ascension into heaven intercession and all things that he did undertook endured and still continueth to do for mans full redemption and eternall salvation See Chap. 7. v. 3. § 25. These were the things which God first shewed to Moses on the Mount and then appointed a Tabernacle to prefigure his body and comming into the world a Candlestick and Lamps to manifest him to be the light of the world A Table to shew that Christ was the meanes of that communion which we have with God great vessels for water to declare that Christ was the means of washing us from our filth The most holy place to shew that heaven is the place where Christ appeareth before God for us the Ark to shew that Christ is the Cabinet wherein are treasured up all Gods precious things the Mercy seat to demonstrate Christ to be the meanes of obtaining all mercy from God A Priest to shew that Christ is for us in things appertaining to God Sacrifices to manifest that Christ is the means of explating our sins Incense to shew that by Christ our prayers are made acceptable unto God the Altar to manifest the divine nature of Christ whereby his sacrifice intercession and all that he offereth up for us are sanctified and made meritorious and acceptable for us Because no one type or rite could set forth Christ in all his excellencies and undertakings for us there were many types ordained one to set forth one thing another another Object That which was shewed to Moses in the mount is in the latter part of this verse stiled a type in this phrase according to the pattern or type How then could that which was shewed to Moses be the substance Answ. 1. The substance might first be shewed to him and then a type or shadow answerable thereunto and fitly resembling the same 2. The Greek word doth not alwayes signifie as the letters sound a type which prefigures a thing to come but also a pattern as our English hath here well translated it a pattern or ensample to make form or order another thing by it In this sense is this word oâ—…t used in the New Testament thus ye were ensamples 1 Thes. 1. 7. to make our selves an e ensample 2 Thess. 3. 9. So 1 Tim. 4. 12. Tim. 2. 7. 1 Pet. 5. 3. Herein a Metaphor is comprised taken from Painters or Limmers who have their patterns before them and so set their eye upon that pattern as they draw their picture every way like the pattern If as many think the example of things which God commanded Moses to make Exod. Chap. 25 c. were most the heavenly things themselves then would things earthly as those examples were be heavenly For the Tabernacle most holy place Ark mercy seat Altar and other types were all of earthly things and in regard of their matter earthly but the heavenly things here intended were of another kind even such as were before mentioned concerning Christ for the body is of Christ Col. 2. 17. and by Gods making known to Moses both Moses and others by 〈◊〉 instruction might understand what the legall types prefigured and set forth unâ—… them Herein consisteth the excellency of the legall types which though they were in 〈◊〉 but examples and shadows as was shewed in the former Section Yet they 〈◊〉 examples and shadows of heavenly things They were patterns of things in the 〈◊〉 Heb. 9. 23. and a shadow of good things to come Heb. 10. 1. 1. God ordained them to be shadows of heavenly things to shew that he delightâ—… not in meer externall and earthly things Will I eat the flesh of Buls or drink the 〈◊〉 of Goats saith the Lord Psal. 50. 13. And again saith Christ to his Father 〈◊〉 and offering thou didst not desire c. Psal. 40. 6. See Chap. 4. v. 8. § 49. 2. He so ordained them to raise his peoples minds to heaven the proper place of Gods glory the place where Christ himself is and whither he will bring all his 〈◊〉 in their time and so make them set their hearts upon spirituall and heavenly 〈◊〉 set forth unto them by the externall types See Chap. 4. v. 8. § 50. 1. This giveth a demonstration of their erronious opinion who think that the 〈◊〉 rites were for no other end then to keep peoples minds occupyed about those 〈◊〉 so as they should not hunt after meer inventions of men I will not deny 〈◊〉 that for this end they might be instituted but I deny that that was the only or 〈◊〉 end of instituting them That is but a childish end in comparison of that 〈◊〉 and heavenly end for which they were principally ordained They were as 〈◊〉 or looking glasses to represent to Gods people the heavenly things before 〈◊〉 they were as steps or staires to raise them up to some sight of those heaâ—… things They who knew the right end and use of them discerned heavenly 〈◊〉 divine matters in them and were thereupon moved to aspire after those heaâ—…
least the light of the word be too much obscured §. 11. Of the Table in the Sanctuary typifying communion with Christ. THe second special type in the Tabernacle was the Table This is expresly described Exod. 25. 23 c. Particulars considerable therein are 1. The matter 2. The form 3. The appurtâ—…nances 〈◊〉 generall the Table typified a communion of Saints with Christ. For one use of a Table is for people to sit together familiarly and to eat and drink together thereat 1 Cor. 10. 21. There is a two fold communion of Saints with Christ. One in this world by holy ordinances in reference whereunto the Psalmist thus saith Thou preparest a Table before me Psal. 23. 5. And of wisdome it is said she 〈◊〉 furnished her Table and thereupon thus inviteh her guests Come eat of my bread 〈◊〉 drink of the wine which I have mingled Prov. 9. 2 5. The other in the world to come This is it which Christ thus speaketh of That 〈◊〉 〈◊〉 eat and drink at my Table in my kingdom Luk. 22. 30. This is a great favour and highly to be esteemed Haman accounted it a great honour that he was invited unto the Queens banquet with the King Esther 5. 12. 〈◊〉 hath ever been accounted a great favour to invite one to his Table especially when they admit them continually thereunto Herein did David testifie his good respect to Ionathan his friend by vouchsafing his son to eat bread at his Table conâ—… 2 Sam. 9. 7. This honour have all Saints to sit and feed at Christs Table Let us well use this priviledge in his holy ordinances while here we 〈◊〉 and then may we be sure to partake thereof eternally in the world to come Two cautions are duly to be observed while here we live One that we put not off Christs invitation lest we provoke him to protest that none of those which were bidden shall taste of my supper Luke 14. 18 24. The other that we come not without a wedding garment lest Christ cast us into utâ—… darknesse Matth. 22. 13. §. 12. Of the matter of the Table of the Sanctuary THe matter of the Table of the Sanctuary is said to be of Shittim wood and pure Gold Exod. 25. 23 24. Great question is made about that wood which is called Shittim whether it should be a kind of cedar or pine-tree or 〈◊〉 or any other Not to spend time about that question without all question it was some extraordinary kind of wood not for ordinary things It was a lasting wood and therein like to our oak The lxx Greek interpreters translate it wood that doth not 〈◊〉 The other part of the matter was Gold which hath been shewed to be a pure and precious mettal § 8. It also sâ—…tterh out the lastingness of a thing for Gold doth not rust and decay This double matter of the Table typified the two natures of Christ in one person The Sâ—…ittim-wood his human nature which was free from corruption Psal. 16. 10. The Gold his divine nature which was infinitely pure and precious yea and everlasting The second particular about the Table was the form and fashion of it which was like a little Table as long again as broad Two cubites the length thereof and a cubite the bredth thereof and a cubite and a half the height thereof It was curiously set out with a border and a crown round about it Exod. 25. 23 24. All these prefigured the glory of Christ and the excellent graces wherewith he was adorned Psal. 45. 2 3 4. As these made him more lovely so our hearts should be the more enamoured with him The third particular were appurtenances as rings bars c. Exod. 25. 26. c. These were to carry the Table up and down and typified that Christ and the communion which by him we have with God should be published wheresoever the Church is Priests were to carry the Table by those barrs So Ministers especially are to publish this communion §. 13. Of the Shew-bread typifying Christ. THe third special type in the Sanctuary was the shew-bread hereof there is a brief expression thus Thou shalt set upon the Table Shew-bread before me alway Exod. 25. 30 c. But a more large description Lev. 24. 5 6 7 8 9. There is declared 1. The matter whereof it was made fine flower 2. The quantity of that matter Two tenth deales in one cake or loaf 3. The number of cakes twelve 4. The place where they were set upon the pure Table before the Lord. 5. The order wherein they were set in two rowes six on a row 6. An appurtenance belonging to them pure Frankinsence upon each row 7. The renewing of them every Sabbath 8. The persons to partake of them The Priests namely Aaron and his Sons 9. The place where they were to be eaten the holy place 10. The vessels wherein they were to be set In general this Shew-bread was a type of Christ who stileth himself the bread of life John 6. 33 35. As bread is to the body the means of life so is Christ to the soul. This doth Christ suther demonstrate by instituting bread to be one of the sacramental elements of the Lords supper of which he saith This is my body Matth. 26. 26. The soul standeth in as great need of Christ as the body doth of bread and nothing but Christ can satisfie the soul Act. 4. 12. This is that bread for which we should labour even that which endureth to everlasting life John 6. 27. The title given to this bread is in our English translated shew-bread in Hebrew word for word bread of faces They were so called because being dedicated and offered to God they were set before the Ark which was an especial type of Christ the Lord and of his presence among them The plural number faces is used in reference to the two sides of mans face Now this bread stood before or in the presence of the Lord. For so saith the Lord Thou shalt set upon the Table shew-bread before me or at my faces alway Exod. 25. 30. The LXX traslate it breads set before wherein they have reference to the Ark the type of Gods presence Our Apostle here stiles it proposition of breads but by a rhetorical figure which is called Hypallage a change of one thing for another Proposition of breads for breads of proposition as they are called Matth. 12. 4. that is bread set before or in the sight namely of the Lord. This title typifieth Christ appearing before God for us continually The first particular about the shew-bread was the matter whereof it was made fine flower This was a type of Christs incarnation and passion He was as grain that grew out of the ground and as grain ground in a mill and bolted The breaking of the bread and pouring out of the winde at the Lords Supper sets forth as much
1. and God of Gods §. 15. Of the most holy place typifying heaven Heb. 9. 3. 3. And after the second Vailes the Tabernacle which is called The Holiest of all 4. Which had the golden censer and the Ark of the covenant overlaid round about with Gold wherein was the golden pot that had Manna and Aarons rod that budded and the Tables of the covenant 5. And over it the â—…herubims of glory shadowing the Mercy-seat of which we cannot now speak particularly THe Apostle goeth on to set forth other special types which were in the other part of the Tabernacle which he describeth in the 3. verse He describeth it by the division of it from the former and by the proper title given unto it We will first speak of the Title and then of the division The word Tabernacle is here Synecdochically used for a part thereof For it was shewed 9. 6. that there were two parts of the Tabernacle Of the former he spake in the former verse Here he speaketh of the latter-part and this is it which he callâ—…th the Holiest of all Of this title see Chap. 8. v. 2. § 4. This was at the west-end of the Tabernacle It was four square ten cubits long 〈◊〉 broad ten high The like place in Solomons Temple was called the Oracle which was twenty cubits in length twenty in breadth and twenty in height 1 King 6. 20. Now Solomons Temple was in every place twice as big as the Tabernacle It was overlaid every way with pure Gold It was kept most close None might enter into it but the High-Priest and he but once a year verse 7. This place 〈◊〉 heaven verse 12 24. It was as fit a resemblance of Heaven as every any edifice framed in this world For 1. It was the most glorious place that ever was 2. God did more conspicuously manifest his presence in this place then in any other on earth 3. None but the High-Priest might enter into this place So none but 〈◊〉 collectively taken for his mystical body 1 Cor. 12. 12. might out of 〈◊〉 enter into heaven 4. The Priest went with blood into it Lev. 16. 9. So Christ entered into heaven with blood v. 12. For our sins close heaven against us but Christs blood takes away our sins 5. The High-Priest was arayed all in fine linnen when he entered into it And also was otherwayes gloriously attired So Christs humane nature was endued with 〈◊〉 pâ—…rity and exceeding great glory So likewise his mystical body entering into heaven is pure and glorious 6. Therein was the Mercy-seat So heaven is the throne of â—…race Heb. 4. 14. â—… There the High-Priest presented the names of the twelve tribes unto God 〈◊〉 〈◊〉 Christ 〈◊〉 for us 〈◊〉 God â—… There were Cherubims attending the Mercy-seat In heaven are Angels attenâ—… the throne of God This sheweth the priviledge of Saints as they are members of the mystycal body 〈◊〉 Christ who is the true great High-Priest and by virtue of this union they parâ—… of this priviledge to have admittance into this most holy place It was one of 〈◊〉 greatest priviledges of the High-Priest under the Law No King had the like 〈◊〉 the difference betwixt the type and the truth be well weighed it will appear to be a great priviledge indeed It was a priviledge to Israel to be admitted into the courts 〈◊〉 the Tabernacle a greater for Priests to be admitted into the holy place but the greatest for the High-Priest to be admitted into the most holiest place This was as Gods bed-chamber or privy closet While here we live we cannot 〈◊〉 a personal accesse thereto therefore we must long to be there Phil. 1. 23. and 〈◊〉 all occasions lift up our eyes thereunto Psal. 121. 1 Lam. 3. 41. and set our 〈◊〉 thereon Col. 3. 1. and make such prayers as may pierce thereinto which 〈◊〉 be by the voyce but by the power of the Spirit Rom. 8. 26 27. §. 16. Of the vaile which separated the most holy place and typified Christs flesh THere was a division betwixt the holy and most holy place by a vaile which is here called the second vaile in reference to another vaile whereby the 〈◊〉 part of the tabernacle was severed from the Courts appertaining thereunto 〈◊〉 was the first vaile thorow which all sorts of Priests entred into the first taberâ—… which was the holy place This was the second vaile by which the Highâ—… alone entred into the second tabernacle which was the most holy place This vaile is distinctly described Exod. 26. 31 32 33. wherein are expressed 1. The matter whereof the vaile was made 2. The curious workmanship thereof 3. The pillars and hooks whereon and whereby it hung 4. The end or use of it 〈◊〉 general the vaile was a type of Christs flesh so the Apostle expoundeth it in 〈◊〉 wordâ—… through the vaile that is to say his flesh Chap. 10. v. 20. § 58. 1. As the vaile shadowed the glory of the most holy place so did the flesh of Christ over-shadow his divine glory Phil. 2. 7. 2. By the vail there was an entrance into the most holy place So by the flesh of Christ there is an entrance into heaven Heb. 10. 19 20. In this respect Christ in reâ—… to his humane nature stileth himself a door Joh. 10. 7. and the way Joh. 14. 6. Behold here an evidence of the divine wisdome That whereby the glorious presence of God is hid from the world is a means whereby Saints enter into that gloâ—… presence All unbelievers are so offended at the mean estate of Christ clothed with flesh as they discerned not the evidence of his divine power in his words or works doings or suffering but Saints are thereby brought to see the glory of Gods wisdom power truth justice mercy and other divine excellencies Upon this principle the Word was made flesh and dwelt among us this inference is made we beheld his glory the glory of the only begotten of the Father Joh. 1. 14. And Christ thus saith of himself as he was incarnat No man commeth unto the Father but 〈◊〉 if ye had known me ye had known my Father also Joh. 14. 6 7. This vail is here called the second for distinction sake The difference betwixt this and the first vail was in these and such like particulars 1. In place The first vail was between the court and first tabernacle That shewed the concealment of the mysteries of the New Testament 2. In the supporters This second had but four pillars but the first had five Exod. 26. 32 37. There was a more frequent entring through the first then through the second Thereupon it was to be more steddy 3. In the matter of the sockets The sockets of the second vail were of silver the other of brasse Exod. 26. 32 37. The nearer things are to God the more excellent and purer they are 4. This second vail was made with Cherubims The
which if a man fell all he hath he shall be no looser Matth. 13. 44 4â—… 46. Well therefore might it be said God so loved the world as 〈◊〉 his only begotten Son So admirably as cannot be expressed And well might Christ say whosoever loveth Father or Mother more then me is not worthy of me Matth. 10. 〈◊〉 2. The matter whereof this Ark was made was Shittim wood and Gold Exod. 〈◊〉 1â—… 11. It is here said to be laid over with Gold Of this Shittim wood and gold 〈◊〉 12. The Greek word translated over-laid signifieth to be compassed about or covered about It is thus expressed Exod. 25. 11. Thâ—… shalt overlay it with pure gold within 〈◊〉 about shalt thou overlay it This added much to the beauty and excellency of the Ark and shewed that Christ is every way glorious and precious within and without in body and soul in his human and divine nature 3. The ornament where with it was decked was a crown or border of gold round 〈◊〉 Exod. 23. 11. This did set out the glory of Christ and the excellency of 〈◊〉 〈◊〉 where with he was adorned as hath been shewed § 12. As he was every way lovely and glorious so our hearts ought to be the more set 〈◊〉 and enamoâ—… with him â—… 〈◊〉 espâ—…ciall 〈◊〉 belonged to the Ark Rings of gold and barrs 〈◊〉 〈◊〉 〈◊〉 â—…o the Table â—… 12. They were to carry the Ark up and down They 〈◊〉 that Christ and thâ—… treasures of God laid up in him are to be preached whatsoever the Church is â—… Great was that account which was had of the Ark and that both by God 〈◊〉 〈◊〉 〈◊〉 by his people 1. God made it a most sacred representation of his presence In this respectit iâ—… stilâ—…d The Ark of God wâ—…ose name is called by the name of the Lord of hosts or 〈◊〉 which the name even the name of the Lord of hosts was called upon that dwelletâ—…â—…etween the Cherubims 2 Sa. 6. 2. Where the Ark was there was God counted present Therefore when the people removed from place to place the Ark went before them Num. 10. 33. There God promised to commune with Moses of all things which he would give him in commandement Exod. 25. 22. Numb 7. 89. Therefore Priests used to ask counsel of the Lord before the Ark which is said to be before the Lord 1 Sam. 14. 18. Where the Ark was there was a â—…it place to offer Sacrifice Iudg. 20. 26. And in solemne prayer people used to fall down before the Ark Josh. 7. 6. This typifieth Gods high account of Christ. Never was there sâ—…ch are presentation of the Father as Christ his Son Ioh. 14. 8 9. All the oracles of God come to us from Christ Ioh. 1. 18. In this respect is he called the word Joh. 1. 1. By him we ought to offer up all our sacrifices Heb. 13. 15. 2. Saints had also the Ark in high account Nothing was accounted more deer and precious unto them witnesse Davids zeal thereabouts 2 Sam. 6. 2 c. Nothing more grieved and pierced them then the loss of it 1 Sam. 4. 13 c. where the Ark was a blessing accompanied the same 2 Sam. 6. 12. When the Israelites presumed to go against the Canaanites without the Ark they were overthrown So Gods people have Christ in high account Phil. 3. 7. What joy was there at his birth Luk. 2. 10. How was the Church pierced at his loss Cant. 5. 6. God blesseth his with all spiritual blessings in Christ Eph. 1. 3. But they that are without Christ are without hope Eph. 2. 12. 6. There are three especiall wonders expresly set down to be wrought by the Ark. 1. The deviding of Iordan till the Israelites passed over from the wildernesse to Canaan and then the returning of the water to his course again Iosh. chap. 3. 4 So by Christ a way is made through the sea of this world into the celesâ—…lal Canaan Heb. 10. 20. 2. The falling down of the wals of Iericho Josh. 6. 12 c. So by Christ mighty and strong holds are cast down Eph. 2. 14. Col. 2. 15. 2 Cor. 10. 4. 3. The falling down of Dagon before the Ark and judgements executed upon the Philistines 1 Sam. 5. 4 6. So by Christ the Idols of the world fall down yea and the very devils themselves Mark 3. 11. Christ is a consuming fier to such as have him not in due account Heb. 12. 29. 7. After that the Ark had removed up and down from place to place a place of rest was sought for it 2 Sam. 7. 2. and found for it 1 King 8. 8. Thus Christ after his many travels and troubles on earth found a resting place in heaven Heâ—… 1. 3. §. 21. Of cleering this reference Wherein THe third type here set down to be in the most holy place is thus expressed 〈◊〉 golden pot that had Manna Before the mention of the said type there is an expression of the place where iâ—… was under this relative v wherein or in which There is some question about the 〈◊〉 to which this relative should have reference 1. 〈◊〉 â—…ay have an immediate reference to the Ark mentioned before for both Antecedent and relative are of the same gender number Thus it wil imply that the gâ—…lden pot and Aarons rod and the tables of the covenant were in the Ark which seemes to be contrary to these words There was nothing in the Ark save the 〈◊〉 oâ—… stone 1 Kings 8. 9. 2 Chro. 5. 10. To this it is answâ—…red that the golden pot which had Manna and Aarons rod were in the Ark before it was carried into the Temple but not then Or otherwise that they might be put into the Ark by Ieremiah or some others and all â—…id together whâ—…n they feared the distruction of the Temple Thus the seeming difference betwixt the history related 1 Kings 8. 9. and this text is taken away Others answer that this preposition in may be put for with as it is in other places So in this phrase Which is the first Commandement with promise Eph. 6. 2. the Greek is in promise 2. This phrase wherein may have a more remote reference to the Tabernacle mentioned v. 3. As if he had thus expressed it in which Tabernacle was the golden pot c. This is the fairest way of reconciling the foresaid difference for it is not probable that such things as were in the Ark in Moses his time would have been taken out â—…ither before or in Solomons time Neither is it probable that Aarons rod being a long shepheards crook or a Governours long white staffe and sprouting forth wiâ—…h blossomes and almonds could lie in the Ark besides it is said both of the pot of 〈◊〉 and also of Aarons rod that they were laid up before the Testimony Exod. 16. 34. Numbers 17. 10. meaning thereby the Ark and not in
in once into the holy place having obtained eternall redemption for us THe Apostle having distinctly set down sundry legall types and services here he beginneth to shew forth the substance of them all This he continueth to do in the remainder of this Chapter in the former part of the next Chapter to the 19. v. In handling this point concerning Christ the truth and substance of the legall Priest-hood and the manifold types thereof the Apostle applyeth the substance to the shadows and the truth to the types This he doth generally in the 11. and 12. v. and more particularly in the verses following The first particle But implyeth that that was done by the truth which could not be done by the types He had before declared that the types could not make perfect BUT Christ the truth could Of this title Christ see Chap. 3. v. 6. â—… 54. Of Christs being an high Priest See Chap. 2. v. 17. § 173. This phrase being come implyeth an actuall exhibition of Christ after a long expectation of him It is a compound word and signifieth sometimes to come to a place as Matth. 2. 1. And sometimes to be present at a place Matth. 3. 1. Thus Christ came to his Church when he was first incarnate Ioh. 1. 11. And being come he continueth ever with his Church Matth. 28. 20. Christ being so come is said to be an high Priest of good things to come Of the various acception of the word good see Chap. 13. v. 9. § 116. By good is here meant that which is true solid and substantiall Good is not here exposed to evill but to figures shadowes types which are impotent and insufficient to make good Chap. 10. v. 1. They are said to be things to come not iâ—… relation to the Apostles time for then those good things were actually exhibited but to the time of the law while the legall types were in force Thus it may haâ—… reference to this phrase which was a figure for the time then present v. 9. At the present time these good things were to come If it be demanded what these good things are I answer 1. In generall All the truths typified under the law 2. In particular Christ himself His body and soul. The union of them with the divine nature His doings his sufferings especially his death as a sacrifice 〈◊〉 resurrection ascension and intercession The benefits also flowing from those 〈◊〉 expiation of sin reconciliation with God justification sanctification salvation 〈◊〉 two words Grace and Glory These are stiled good 1. In their kind and quality For they are good and perfect in themselves 2. In their unity and excellency They do good to such as partake of them Thus we see that the things where-about Christs Priest-hood was exercised were substantiall truths sufficient to make those that trust in him perfect In this respâ—… he is said to be a Minister of the true Tabernacle Chap. 8. 2. This must needs be so by reason of the excellency of his person who was God-man Yea this was the end which he aimed at in assuming the office of Priest-hood This manifesteth a main difference between the legall and Christs Priest-hood even as great a difference as is between a shadow and substance a type and truth â—… signe and things signified that which is imperfect and perfect carnall and spirituall unprositable and prositable earthly and heavenly O that Christs Priest-hood were esteemed by us Christians according to this difference §. 54. Of good things to come THat the foresaid good things were then even under the law to come it is the priviledge of Christians living under the Gospell for to them they are no longer to come They do actually enjoy the benefit of them In this respect the Apostle saith that God provided a better thing for us that they without us should not be made perfect It was that good respect which God did bear to the latter times which moved him thus to order matters for he could have sent his son sooner But thus as he honoured his son so he honoured all that should place their confidence on him We Christians have just cause in this respect to rejoyce that we have been reserved to these latter times And it becomes us to walk worthy of this priviledge See more hereof Chap. 8. v. 16. § 80 81 82. §. 55. Of the excellency of the true Tabernacle which is Christs body AS Christ is set forth to be the true high Priest typified by Aaron so the Aposile proceeds to set forth other truths of other types He begins with the Tabernacle which he stileth a greater and more perfect Tabernacle c. The Tabernacle here intended signifieth the body of Christ as is shewed Chap. 8. v. 2. § 5. where the resemblance betwixt the Jewes Tabernacle and Christs body is distinctly set forth This Tabernacle is here said to be a greater and more perfect 1. Greater not in quantity but in dignity Christs body was not in bulk greater but in worth It was worth more then Moses Tabernacle Solomons and Zorobabels Temple yea and all the world besides Because this mysticall Tabernacle Christs body appeared in Zorobabels Temple it is said that the glory of that latter house should be greater then of the former Haâ—… 2. 9. 2. More perfect as in the kind of it for Christs body was more perfect in the very nature and kind of it then the Tabernacle so in the vertue and efficacie of it for no legall type could make perfect v. 9. § 49. But Christ in and by his body and in and by those things which he did and endured in his body made all that trusted in him fully perfect So perfect were all things that Christ undertook as nothing needeth to be added hereunto Of this word perfect See more Chap. 2. v. 10. § 97. Yet further to set forth the excellency of this mysticall Tabernacle it is said that it was not made with hands namely with hands of men See v. 24. § 121. This the Apostle sets down in opposition to the Jewish Tabernacle which was made by the hands of men Exod. 36. 1 8 c. This negative expression not made with hands implyeth that it was no human work no work of such as have hands but the work of him that hath no hands which is God himself Thus it implyeth the very same thing which was expressed under this phrase which the Lord pitched and not man Chap. 8. v. 2. § 5. This phrase that is to say is added by way of explication Of explaining strange difficult and obscure words or sentences See Chap. 7. v. 2. § 19. The explanation is thus set down not of this building The word translated building is the very same that is translated creature Chap. 4. v. 13. § 75. There see the derivation and various acceptions of the Greek word here used The relative this hath reference to things here below
even in this world The negative not may imply a double opposition 1. To the Jewes Tabernacle which was of liveless and senseless materials Such as were had here below in this world 2. To our bodies Christs body was not such a body so built up as ours is and that in sundry respects 1. The extraordinary conception thereof Luk. 1. 34 35. 2. The hypostaticall union of it with the divine nature Matth. 1. 23. 3. The superabundant grace that was in it Ioh. 3. 34. Col. 1. 19. A main point here intended is that Christs body far surpassed the Jewes Tabernacle 1. The Jewes Tabernacle was but a type or shadow This a true Tabernacle Chap. 8. v. 2. 2. That was but a dead way to tread upon but this a living way to bring men to heaven See Chap. 10. v. 20. 3. That was The work of mens hands This of God Chap. 8. 2. 4. That nor any thing in it could make perfect This can Chap. 10. v. 10 14. 5. That in it self did not make acceptable to God but this doth Matth. 3. 17. 6. That was never united to the deity This is Rom. 9. 5. Had the Jewes their Tabernacle in high account which was only a shadow of this which was made of senseless materials which was the work of mens hands which could not make perfect How unworthy are they to live under the Gospel who lightly esteem this farr more excellent Tabernacle the body of Jesus himself §. 56. Of the difference betwixt the typicall and reall meanes of attonement Vers. 12. THe Apostle having declared the truth of the Tabernacle proceedeth to set forth the truth of the service which was performed in the most holy place whereunto the high Priest entred thorow the holy place This he doth negatively and affirmatively that the difference betwixt the type and truth might more evidently appear He beginneth with the negative thus Neither by the blood of goats and calves The high Priest under the law entred with the blood of these two kinds of beasts into the most holy place to sprinkle it upon the mercy-seat to make thereby an attonement Levit. 16. 14 15 16. But this was too mean a means for Christ to work a true attonement thereby For it is not possible that the blood of buls and goats should take away sins Heb. 10. 4. There is in the law mention made of sundry other kinds of sacrifices as of sheep and Lambs and of soules Lev. 1. 10 14. Yea there is mention made of a Ram for a bâ—… offering on that day when the High Priest entered into the most holy place Lâ—… 16. 3. But he carried not the blood of any other sacrifice into the most holy place but only of Goats and Bullocks Of the things typified under these and other kinds of sacrificâ—…s see v. 19. § 102. The Beasts which the Law stiled Bullocks the Apostle here calleth Calves because the Bullock was to be but a young one Lev. 16. 3. To shew what an infinite disparity there was betwixt the blood that was â—…yped by the foresaid blood of Goats and Calves the Apostle thus sets it out by his own blood This relative his own hath reference to Christ v. 11. Now Christ was true God as well as true man God-man in one person Hereupon it is said that God hath purchased the Church with his own blood Act. 20. 28. Well might the Apostle infer this latter kinde of blood with the particle of opposition BUT not by the blood of Beasts BUT by his own blood There cannot be a greater difference betwixt a type and a truth thâ—… in this The true price of â—…ans redemption is as far different from the type as God iâ—… from beasts The truth was actually to do what the type could not and so great a matter was to be done by the truth as could not be done by any inferior means then God himself yea then the blood of God This kind of opposition is a great aggravation of their dotage who reject the truth and trust to the type They prefer Beasts to God §. 57. Of Christs own blood the price of mans redemption THe expression of blood in setting out the truth as well as in the type confirmeth that which was before noted that there is no access to God without expiation and that there is no expiation without blood Hereof see verse 7. § 43. 53. The limitation of the kind of blood in this relative his own further manifesteth that the blood of God is the price of mans sin In this respect it is said that â—…esus sanctified the people with his own blood see chap. 13. v. 12. § 129. And that the Sonne of God purged our sin by himself see chap. 1. v. 3. § 29. In this sense it iâ—… said That â—…ey crucified the Lord of glory 1 Cor. 2. 2. 〈◊〉 Is there any blood in God could God shed blood Answ. No the deity simply and singly considered in it self could not but 1. The person God and man is here joyntly to be considered and that extended to the divine nature which was proper to the humane The divine nature so asseâ—…ed and united to it self the humane in one person as properties of the one are attributed to the other 1 Cor. 2. 8. Iohn 3. 13. 2. The divine nature afforded assistance to and supported the humane nature 3. The divine nature had proper works in the act of mans redemption as to adde dignity merit and efficacie to the sufferings of the humane nature Thus in regard of the inseparable union of Christs two natures and of the sufficient assistance which the divine nature afforded to the humane and of the proper actions of the divine nature the blood whereby man was redeemed may well be â—…led the blood of God No lessâ—… price could work out so great a work For infinite wrath was to be pacified 〈◊〉 justice â—…o be satisfied infinite grace to be procured 1. Beâ—…ld hâ—…re the value and worth of mans redemption Well might the Apostle 〈◊〉 it preâ—…ious blood 1 Pet. 1. 19. Nor Christ nor God himself could pay a 〈◊〉 price Heaven Earth all things in them are not to be compared to this blood 2. Take notice hereby of the vile and cursed nature of sin which must by such a means be exâ—…d Nâ—…â—…ood like to that which causeth death No death like the death of him that is 〈◊〉 God 3. Herein the extent of Christs love is manifested Eph. 5. 25. Though no lesse price could redeem the Church then Christs own blood yet Christ would not spare that The great God shed his blood for sinful man 4. O the more then monstrous in gratitude of such as will spare nothing for Christ their Redeemer not the vanities of this world which can do them no true good not their sins which make them most miserable 5. Let the consideration of this great price of our redemption move us to hold nothing
of the humane nature to merit that suffering is a work of the divine nature This is a most soveraign ground of much comfort and confidence Our sins have made us bound to infinite justice and brought us under infinite wrath VVhat hope could we now have if we had not such a Priest and such a surety as is both God and man But now there is assurance of full redemption and eternal salvation by this Priest God-man Oâ—…r adversaries hereupon charge us with Arrianisme But we need not regard their slander The point is Orthodox weighty necessary to be known and to be beleeved See more hereof chap. 2. v. 17. § 172. §. 79. Of Christ willingly offering himself a Ransome THis word offered having relation to the thing offered himself implieth a free act on Christs part He was not forced to what he suffered but he did it voluntarily of himself even as they who willingly offered themselves to war Iudg. 5. 6 9. In this respect it is said that Christ loved the Church and gave himself for it Eph. 5. 25. These two words love gaâ—…e imply the freenesse of what he did Of this point thus saith Christ himself No man taketh my life from me but I laâ—… it down of my self John 10. 18. Christ is the Prince of life Act. 3. 15. And hath an absolute power over it I haâ—…e power saith he to lay it down and have power to take it again John 10. 18. This doth much amplifie the gift The more free a gift is the more excellent it iâ—… God himself loveth a chearful giver 2 Cor. 9. 7. See more hereof in Domest Duties Treat 1. on Eph. 5. 25. § 29. Christ did the more willingly offer himself because he made himself a ransom even the price of our redemption which the word offered implieth for it properly signifieth to bring to He brought himself to God for us to redeem us His death was in this respect an oblation Herein lieth a main difference betwixt the death of Christ and the death of others others by their death pay their own debt but Christ by his paid the debt of others As there was a difference betwixt the death of beasts slain in the Tabernacle or Temple and in the slaughter-house and betwixt bread eaten at the Lords Table and our own Table so in this case Obj. The Apostle implieth that he may be offered up Phil. 2. 17. Answ. The word used by the Apostle signifieth to powre out So much our English translation notes in the margin It may have reference to the Drink-offering under the Law Numb 15. 7. which was powred out When a man is slain his blood is as it were powred out Thus in generall it may be taken for giving his life And accounted an offering because it was for others but not as Christs was a 〈◊〉 or price but to seal and confirm that truth which he had preached and to make himself a pattern of standing to the truth unto blood There bâ—…ing so great a difference betwixt Christs blood and the blood of others lâ—…t us take heed of mixing any other blood with Christs blood leâ—…t we bring death heâ—…eunto as 2 Kings 4. 39 40. §. 80. Of Christs purity TO the foresaid excellent oblation which was Christ himself the Apostle addeth this Epithite without spot This is the interpretation of one Greek word but a compound one The simple noun signifieth a spot or blemish 2 Pet. 2. 13. The preposition with which it is compounded is privative and thus fitly translated without spot There is a rose of Ierusalem which is milk white and called by the Greek name here set down Another notation also of the name is given namely that it is so faultless as Momus himself cannot find fault with it Momus was one that carped at every thing which another did so as that which Momus could not carp at must needs be without blame This word hath reference in this place to the sacrifices under the Law which were to be without blemish as is particularly noted of the pascall Lamb Exod. 12. 5. This setteth forth the perfect purity of Christ as he was a sacrifice for us Hereof see more chap. 4. v. 15. § 91. chap. 7. v. 27. § 109. §. 81. Of Christs offering to God THe person to whom the foresaid excellent sacrifice was offered is here said to be God This title God may be taken essentially or personally Essentially it setteth out the divine nature and compriseth under it the whole Trinity and thus it may here be taken without any incongruity Obj. Then God offered himself to himself and was a priest to himself Answ. We must distinguish betwixt the natures of Christ and his person This person consists of two natures God and man Thus the person as he may offer his humane nature so he may offer it to the divine The person is the offerer the humane nature the thing offered The divine he to whom it is offered Personally The title God may here have reference to the first person who is stiled The God of our Lord Iesus Christ Eph. 1. 17. And thus the Son of God offered himself to God the Father In substance there is no difference betwixt these two acceptions To God himself the great sacrifice for our sins was offered up This was prefigured by types The first offering that wee read of was unto the Lord Iehovah Gen. 4. 3. The first altar that was built after the flood was built to the same Lord Gen. 8. 20. So the first that Abraham built Gen. 12. 7. This is expresly commanded Deut. 27. 6. Where mention is made in the new Testament of the sacrifice of Christ there also for the most part mention is made of God to whom it was offered Eph. 5. 2. This sacrifice was for sin but sin is committed against God thereby his will is transgressed his Law violated his Majesty offended his wrath provoked To him therefore must the attonement be made Till his justice be satisfied his wrath pacified his favour procured no peace can be brought to the conscience This manifesteth a difference betwixt the sacrifice of Christians and the sacrificeâ—… of the Gentiles The things which the Gentiles sacrifice they sacrifice to Devils and not to God 1 Cor. 10. 20. They by their sacrifices sought to pacifie him who would never be pacified but rather take advantages against them and that by the things which they offered Though we were in bondage to Satan yet Christ saw it not â—…it to pacifie him He by his power was able to vanquish him and so he did Heb. â—… 14. 2. This doth further commend the excellency of Christs sacrifice and sets out the worth of it In that it was fit to be presented to God It satisfied Gods justice it pacified Gods wrath it was a sweet smelling savour to God Eph. 5. 2. 1 Obj. The Lord smelled a sweet savour of Noahs sacrifice Gen.
1. By the subject purged your conscience 2. By the object purged away dead works 3. By the end This is set out 1. By a duty on our part to serve 2. By the object of that duty which is God Amplified by his property living §. 87. Of observations raised out of Hebrews 9. 13 14. Vers. 13. I. TRuths may be confirmed It is a cleer case that Christ by his own blood obtained eternal redemption yet the Apostle here proves it as iâ—… evident by this causal particle FOR. See § 68. II. Proofes are to be taken from things known These Hebrews well knew the use and end of the rites of the law therefore the Apostle draws his argument from them See § 68. III. Things taken for granted may be conditionally propounded This particle IF is conditional yet thereby a granted truth is set out See § 68. IV. Blood is a means of expiation To this end mention is here made of blood See § 69. V. Bruit beasts were types under the law Such were buls and goats See § 63. VI. There were types of sanctification as well as justification The ashes here mentioned being mingled with water did typify means of sanctification See § 70. VII Sanctification floweth from Christ. The heifer out of whose ashes the sanctifying water was made prefigured Christ. See § 82. VIII The benefit of Christs death is made ours by application of the same The riâ—…e of sprinkling did typifie as much See § 72. IX The unclean may be cleansed It is here expresly said that by the rites of the law the unclean were sanctified See § 74. X. Legall purgations were onely externally They were only a purifying of the 〈◊〉 See § 75. Vers. 14. XI There is no comparison betwixt the type and truth This phrase 〈◊〉 much more intends as much See § 76. XII Christs blood was typified by the blood of beasts So much is here demonstrated by the mention of Christs blood See § 76. XIII Christ in his divine nature was a Spirit See § 77. XIV That Spirit was eternall These two last points are plainly expressed and shew that Christ is God eternal See § 77. XV. Christs deity made his sacrifice so effectuall as it was For this end the Apostle here saith through the eternal Spirit he offered See § 77. XVI The sacrifice which Christ offered was himself This is plainly expressed See § 78. XVII Christ was a Priest in both natures His divine nature is set out by this phrase Eternal Spirit His humane is comprized under this word himself The word offered notes his Priestly function See § 78. XVIII Christ voluntarily died XIX Christs death was a ransome These two doctrines arise out of this phrase offered himself See § 79. XX. Christ was perfectly pure He was without spot See § 80. XXI Christ was offered up to God So much is expresly set down § 81. XXII Christs blood hath a purging virtue It is here said thereof that it 〈◊〉 See § 82. XXIII The purging virtue of Christs blood extendâ—…th it self to the soul of man So much is â—…ntended in this word conscience See § 83. XXIV Conscience is most affected with sin This is the reason why conscience is here put for the whole man For guilt of sin most affrighteth the conscience and pardon of sin most quieteth it See § 83. XXV Sins are dead works So they are here expresly called See § 84. XXVI They are sins from which Christs blood doth cleanse This follows from that which is intended under dead works See § 84 XXVII God is a living God So he is here stiled See § 85. XXVIII God is to be served This by just consequence is here implyed § 85. XXIX The end of freeing from dead works is to serve the God of life This is here directly 〈◊〉 down See § 85. §. 88. Of the inserence of v. 15. upon that which went before Heb. 9. 15. And for this cause he is the Mediator of the New Testament that by means of death for the redemption of the transgressions that were under the first Testament they which are called might receive the promise of eternal inheritance THe Apostle having demonstrated Christs blood to be the 〈◊〉 〈◊〉 〈◊〉 redemption here proceedeth further to prove the point His main argument is taken from the end of Christs Priest-hood which was to confirm the ćovenant that his Father had made with with children of men which could not be done but by blood This point is handled 1. Simply v. 15 16 17. 2. Comparatively in reference to the types under the law from v. 17. to v. 24. The argument in the simple consideration thereof is taken from a speciall function that Christ undertook to make good his Fathers engagement to the sons of men and that was to be a mediator betwixt them The argument may be thus framed A mediator to ratifie a Testament must do it by blood But Christ was a mediatour to ratifie his Fathers Testament Therefore he must do it by blood The proposition is propounded and proved v. 16 17. The assumption is laid down v. 15. The manner of introducing this argument doth clearly demonstrate that it tends to the foresaid purpose which is thus And for this cause as if he had said Christ having undertaken to be the mediatour of the new Testament thereby undertook to do what might be requisite for the ratification thereof The Greek phrase here properly translated for this cause is in other places translated therefore which word intends as much as this phrase Hereof see Chap. 1. v. 9. § 117. The copulative particle And prefixed before this phrase wants not emphaâ—… It implyeth that Christ undertaketh office upon office for mans greater good He was a Priest to purchase mans redemption and withall he is a mediatour to assure man of the benefit thereof Many other functions are noted in Scripture to be undertaken by Christ. By this means may we have a more distinct and full knowledge of the many benefits we receive from Christ. As one type could not set out all that Christ did and endured for man and thereupon there were very many types See v. 2. 5. 6. So there is no one office that can set out all the benefits of Christ. What may be done by a Priest what by a mediatour what by a king what by a surety what by a redeemer what by an advocate what by an head what by an husband what by a Father and so what by other like relations may be expected from Christ. If therefore we duly observe the many undertakings of Christ in Scripture for sont of men manifested by sundry relations and withall observe the distinct ends and uses of them They will be of singular use to strengthen our faith in obtaining all things that may bring us to full happiness Of this great office of Christ mediatour and of appropriating it to a covenant or Testament see Chap. 1. v. 6. § 23 24. Of a covenant
to be made without hands Col. 2. 11. By setting down this point negatively thus Christ is not entred c. It appears that things made by man are not comparable to the things made by God In which respect they are set in opposition one to the other thus which the Lord pitched and 〈◊〉 man Chap. 8. v. 2. § 6. The other oppositions about this phrase do prove as much As the workmen are so are their works but man is not comparable to God nor his works This discovers the folly of many who though they have reasonable and understanding souls whereby they may know the difference betwixt things made with hands and without hands yet preferr the former before the latter and that both in matters of Religion and in other things also How superstitiously did the Jews doâ—…e upon the outward Temple Ier. 7. 4. and on the Ark 1 Sam. 4. 3. and yet regarded not true piety and purity of heartâ—… No nor their own souls which were the Temples of the Holy Ghost Thus many that carry the names of Christians are more addicted to goe and visit the ruines of that Temple at Ierusalem which was made with hands then to associate themselves with the true Church of God or to fit themselves for the heavenly place made without hands How are most men even in Gods Worship more taken with externall matters which are inventions of men and things made by men then with Spirit and truth notwithstanding the Father seeketh such to worship him Iohn 4. â—…3 This also may not unfitly be applyed to other things for what care doe Men and Women take to adorne their bodies their houses and other things and in the mean while neglect their souls O pray that you may approve things that are excellent Phil. 1. 10. duely distinguishing the things that differ and chuse that good part which shall not be taken away Luke 10 42. §. 122 Of the Legall holy places types of Heavenly places THe forementioned holy places under the Law are thus further described which are the figures of the true The Greek word here translated figures is not the same that was used v. 9. § â—…9 That signified a Parable or resemblance This properly signifieth a repereussion or smiting againe being compounded of a verbe that signifieth to smile and a preposition that signifieth against It is twice used in the New Testament here and 1 Pet. 3. 21. There it signifieth one type answerable to another Thus baptisme is said to be a like figure to the Arke both of them figuring and setting sorth one and the same thing in substance Here it is indefinitly taken for the simple noun and is translated patterne Chap. 8. v. 5. That it is here thus taken is evident by the word that is joyned withiâ—… translated true This hath reference to the holy places before mentioned they were types and figures of the true holy places namely Heaven as is afterward shewed This description of the holy places under the law intendeth the same things thâ—… these words Patternes of things in the Heavens did in the former verse The former word figures is a kind of extenuation the latter true is an amplification The holy places under the Law were but shaddows and in that respect but mean things but they were shaddowes of the true holy places which is Heaven it self and in that respect they were great and excellent things and of singular use Of these two points See v. 23. § 115 117. §. 123. Of Christs executing his Priesthood in Heaven THe Apostle having shewed into what places Christ entered not namely into those whereinto the High Priest under the Law entered he proceedeth to declare into what place he entered in these words But into Heaven it self The conjunction of opposition but implyeth this latter to be a far more excellent place then the former as the very name it self Heaven giveth proofe To make up the sentencefull the Nominative case and principal verbe is to be repeated out of the former part of the verse thus Christ is entered into Heaven iâ—… self This is spoken of Christ as our Priest and it taketh it for granted that Christ 〈◊〉 the true Priest of the New Testament See Chap. 2. v. 17. § 17â—… The verbe translated entered is compounded with a preposition that signifieth In and the same preposition is set before the noune as if we translated it is entered into Heaven which sheweth that Christ attained to that which he aimed at and obtained a possession thereof even Heaven it self Heaven is here properly taken for that place of blisse where God most manifesteth his glory and where Christ abideth our Priest for ever He addeth this discriminating particle it self because the word Heaven is diversly used and sometimes for the kingdome of God here on earth yea it distinguisheth Heaven here meant from the type hereof This phrase Priest presupposeth that Christ was out of Heaven this is true of his human nature wherein he lived above 33 years on earth yea by reason of the union of the divine nature with the humane he is said to descend from Heaven Eph. 4. 9. Iohn 3. 13. He was for a time on earth that he might performe all works of service and suffering He entered into Heaven that he might continue to do all things that require Merit Power and Glory So as Heaven is the place where Christ continueth to execute his Priesthood See hereof more Chap. 4. v. 14. § 84. §. 124. Of Christs appearing in the presence of God for us THe end of Christs entering into Heaven is thus set down Now to appeare in the presence of God for us The verbe translated to appeare signifieth conspicuously to manifest It is sometimes taken in the worst part as to appeare against one as adversaries in law do and to informe against him Acts 24. 1. 25. 2. Sometimes it is taken in the better part to appeare for one as a Favourite before a Prince or as an Advocate or an Attorny before a Judge In this latter sense may it fitly be applyed to Christ who is Gods favourite Mat. 3. 17. And alwaies at Gods right hand ready on all occasions to present our Petitions to God and obtaine a gracious Answer and if he observe him incensed then to pacifie him Christ is also our Advocate and Attorny to plead our cause to answer our Adversaries and to procure judgement to passe on our side Iu these respects he is said to make intercession for us Hereof see more Chap. 7. v. 25. § 106. Christ is thus said to appeare in the presence of God to shew a difference betwixt him and the Priests under the Law They appeared before the Ark and the mercy seat thereon which was but a type of Gods presence Lev. 16. 2. But Christ in the most glorious presence of God as it were before his very face The word translated presence is derived from a
is a compound Both the compound and also the simple verb whence this noun is derived signifieth finish Well might this noun be here used because all the types prophesies and promises concerning the sufferings of Christ were accomplished in the end of the world The Greek word here translated world is not the same that was so translated in the former part of this verse That former word in this phrase foundation of the world hath a notation from beauty and comlinesse for God in the beginning made a most beautiful and comly world Of this notation see chap. 4. v. 3. § 29. This latter word in this phrase the end of the world is derived from a word that signifieth age or continuance in that the world had then continued many ages Of this notation see chap. 1. v. 2. § 18. Under the end of the world all those dayes are comprized which have passed and â—…all passe betwixt the ascension of Christ into Heaven and his last coming unto judgement Hereof see more chap. 1. v. 2. § 13. This instance of Christ appearing in the end of the world giveth proof that the best things prepared for the Church were reserved for the last dayes The Prophets who foresaw and foretold those best things applied their prophesies to the last dayes Isa. 2. 2. Ier. 31. 31. Act. 2. 17. 1. This the Lord did to try the faith and patience of Saints in former times For this end after God had promised unto Abrahams seed and withall that his seed should inherit the Land of Canaan he foretold that his seed should be a stranger in a Land that was not theirs four hundred years For this end the day of the full restitution of all things hath been put off sixteen hundred years and more Rev. 6. 11. And how long it shall yet further be put off who knoweth 2. He thus ordered it that the good things promised might be the more longed for as it is said that many Prophets and righteous men desired to see those things Matth. 13. 17. 3. To make those good things more welcome when they came This manifesteth the happinesse of that time whereunto we are reserved and it ought to provoke us to all thankfulness and worthy walking see more hereof Chap. 2. v. 3. § 21. §. 130. Of the best things reserved to the last daies THe manner of Christs comming into the world is thus expressed He appeared The Greek word is the same that is translated made manifest v. 8. § 47. There it is negatively used for it is spoken of former time wherein that was not made manifest which now is manifest and clearly appeareth Of old Christ was shadowed out obscurely in types now he is manifested in the flesh 1 Tim. 3. 16. So as the very substance of such things as were before obscurely shadowed are now most clearly revealed This clear revelation is to the life set out by the Apostle 2 Cor. 3. 18. We all saith he not only some extraordinary persons endued with an extraordinary Spirit but all the Saints and people of God With open face or as the Greek word implyeth uncovered face for this is opposed to the vail mentioned v. 14. whereby the brightnesse that now shineth forth was exceèdingly obscured but now there is no vail to hinder the brightnesse of the Gospell We behold as in a glasse He means a clear looking glasse which doth most lively represent that which is beheld in it The glory of the Lord The excellency of his mercy of his truth of his wisdome of his justice and other divine properties By the sight or understanding of that glory we are changed into the same Image that is we are made partakers of the divine nature 2 Pet. 1. 4. namely in holinesse and righteousnesse from glory to glory from one degree to another By reason of this clear and bright appearing of Christ and the mysteries of the Gospell the Apostle saith that that is now revealed which in other ages was not made 〈◊〉 Eph. 3. 5. 1. This clear manifestation of truth typified much maketh to the honour of God in that his forementioned properties are hereby made very conspicuous 2. It makes much to the advantage of the Church in that hereby many nations are brought in to believe in the Lord Jesus What cause is here given of bewailing the great ignorance coldnesse and deadnesse but little love and life that is in many among whom Christ by his Gospell hath conspicuously appeared By this appearing of Christ many are exalted unto heaven who by their not laying hold of heaven shall be brought down to hell Mat. 11. 23. Let us by this gracious dispensation of the Lord endeavour to answer the abundant means of grace afforded â—…to us with some competent measure of grace that according to the clear manifestation of the things obscurely made known under the law we may abound in knowledge be strengthned in faith established in hope mad rich in good works and be constant unto the end Thus will it not repenâ—… the Lord that he hath reserved those best things to our times and us to enjoy those best things §. 131. Of Christs putting â—…way sin by the Sacrifice of himself AN especial end of Christs coming into the world is here thus expressed to put away sin The word translated to put away is a noun and may word for word be thus turned to the putting away of sin The sense is the same in both only the noun carrieth somewhat the more emphasis This word is used Chap. 7. v. 18. § 85. and translated disanulling Putting away doth more fully answer the composition of the Greek word From the emphasis of this phrase some infer that God seeth not sin in persons that are justified Of this errour see Chap. 4. v. 13. § 78. Others infer that there is no sin in justified persons 1. This is contrary to the current of Scripture For there is no man that sinneth not 1 Kings 8. 46. If we say that we have no sin we deceive our selves and the truth is not in us yea we make God a lyar 1 Joh. 1. 8 10. 2. It is contrary to the confessions of all Saints In 〈◊〉 David Psal. 51. 2. Dan. 9. 5. Ezra 9. 6 7 c. 3. It is contrary to the main scope of the two last petitions in the Lords Prayer 4. It is contrary to the conscience of them who have not a cauteriâ—…ed and dead conscience To passe by these two errours we may well infer from the foresaid phrase that sin is so far removed from such as are pardoned as if they had no sin in them God imputeth not their sins to them He will remember them no more This is a particular branch of the new covenant as is shewed Chap. 8. v. 11. § 76. The manner of bringing in this fruit of Christs appearing sheweth that Christ came into the world for this very end
when they are whipt put in the stocks in an inner prison and that at night as Paul and Silas did Acts 16. 13 24 25. â—… The foresaid point instructeth us in sundry duties as 1. To have an holy conversation 2 Pet. 3. 11. 2. To repent Acts 17. 31 32. 3. To take heed of all sin Eccles. 12. 14. Matth. 12. 36. 4. Faithfully to imploy our talent Matth. 29. 19. 5. To judge our selves 1 Cor. 11. 31. 6. To take heed of judging others rashly 1 Cor. 4. 5. Rom. 14. 10. 7. To take heed of doing wrong 2 Thes. 1. 6. 8. To abound in works of mercy Matth. 25. 35. 9. Patiently to endure Iames 5. 8 9. 10. To long for this day Tit. 2. 13. §. 138. Of repeating the same things IN the 28. verse is the second part of the aforesaid comparison as is evident by this note of reddition or application SO wherein two things in Christ are manifested to be answerable to the two things noted of man 1. Man dyeth but once and Christ was but once offered 2. After mans death commeth judgement and Christ having offered himself will appear the second time in judgement The principal point for this comparison was produced was to prove that Christ was offered but once This is here directly concluded It was thrice before affirmed namely Chap. 7. v. 27. and v. 12. 5. 60. and 26. § 120. of this Chapter Here the fourth time and again Chap. 10. v. 10. The Apostle knew that it was a true sure and weighty point and he foresaw that it would be much questioned and contradicted as it is by the Papists in their Masse wherein they say that the very body of Christ is daily offered up Hereby we see that matters of moment may be again and again repeated 1. This checks the pride of such Ministers as scorn to utter what hath been before delivered by themselves or others Many errours arise from affecting new matter 2. It manifesteth that such hearers as cannot endure to hear the same things again have itching ears It sheweth that they have more desire to have their ear tickled then their heart wrought upon 3. It teacheth Ministers wisdome in putting difference betwixt points of greater and lesser weight and so to presse the weightier matters as their people may not let them slip 4. It admonisheth people both to be patient in hearing the same things again and also to confer with one another yea and to meditate with themselves thereabout For knowledge and faith came not to us as revelations and inspirations did to Prophets we must use means for aâ—…taining them Of repeating the same thing See Chap. 3. v. 15. § 158. §. 139. Of Christs bearing mens sins THe main point here proved is that Christ is offered and that but once Of these two points See Chap. 7. v. 27. § 115. Here is further set down the end why he offered himself namely to beat sins The word translated to bear is a compound and that with the same simple verb that the former compound translated offered was But the propositions in the one and the other are different Of the difference between these two compound verbs See Chap. 7. v. 1. § 6. Whereas in verse 26. it is said that Christ put away sin by the sacrifice of himself and here that he baâ—…e sins This latter setteth down the means whereby the former was effected For Christ by taking our sins upon him and so bearing them took them away from us This was typified by the sin-offering and also by the scape goat Levit. 16. 21 22. The goat which being slain was called the sin-offering was so called because it was a sacrifice for sin over the scape goat which also typified Christ who by his divine nature had victory over death sin was confessed and that goat is said to bear all their sins Expresly was this foretold Esa. 53. 4 5. and it is most cleerly revealed to be accomplished 1 Pet. 2. 24. where the word of Text is used In this respect Christ is said to take the hand-writing that was contrary to us out of the way nailing it to the Crosse Colos. 2. 14. yea he is said to be made sin for us 2 Cor. 5. 21. and a curse for us Gal. 3. 13. Quest. How did Christ bear sins Answ. 1. As sin was a debt and Christ our surety that debt was imputed to him thus was he made sin 2 Cor. 5. 21. 2. He endured the punishment of sin Thus was he made a curse Gal. 3. 13. This he did to free us from sin and the punishment thus we are said to be healed by his stripes Esa. 53. 5. 1 Pet. 2. 24. and to be freed from the curse Gal. 3. 13. This also he did that we might be made the righteousnesse of God in him 2 Cor. 5. 21. O blessed change Christ took upon him our sins and freed us with his righteousnesse 1. This burden of sin that lay on Christ should deeply humble us who are the cause thereof It was such a burden as we had sunk everlastingly under the burden of it if he had not born it If ever thou wilt bâ—…hold sin in the horriblenesse of it behold it lying on the Lord Jesus and making him lye graveling on the ground sweating drops of blood praying thus Father if it be possible let this Câ—…p passe and crying my God my God why hast thou forsaken me It is something to behold sin forcing Adam out of Paradise and pressing the evill Angels down to hell and in the manifold judgements that God hath inflicted on sinners and in the terrours of aâ—… despairing conscience and in the tortures and torments of the damned but all these come far short of the burden that lay upon the Son of God who knew no sin and yet was made sin for us who was the most blessed one and yet was made a 〈◊〉 foâ—… us 2. Thus doth much aggravate the wretched disposition of them who continue to â—…dd sin to sin What is this but to adde load unto load to presse their surety the â—…ore or else to presse themselves more deeply into Hell This causeth the Lord thus to complain behold I am pressed under you as a Cart is pressed that is full of sheaves 〈◊〉 2. 13. O ungrateful and foolish persons ungrateful in slighting the great burthen of their surety foolish in depriving themselves of the benefit thereof 3. This ministreth much comfort to such as are pressed with the burthen of their 〈◊〉 Here is a means of ease As he that beheld the Serpent of brasse that Moses lifted up was eased and cured Numb 21. 9. So shall he be that by faith looketh on Christ. This surety of ours who barâ—… our sins inviteth all that labour and are heavy lâ—…en to come unto him and promiseth to give them rest Math. 11. 28. Rest therefore with confidence on this
one whom he absolved Go and sin no more John 8. 11. Satan if he be cast 〈◊〉 will do what he can to return again whence he came out and if he finde that 〈◊〉 empty and that party secure he will take with him seven other spirits more 〈◊〉 then himself and they all enter in and dwell there Mat. 12. 44 45. §. 8. Of remembring again sins which remain in men THe means used under the Law of remembring sin again sheweth that sins remaining must be remembred again The main injunctions under the Law for 〈◊〉 sin give good proof hereunto As Lev. 5 5. Numb 5. 7. Iosh. 7. 9. Answeâ—…ble hereunto hath been the practise of Gods Saints in all ages as Gen. 42. 21. Iudg. 10. 15. 1 Sam. 2. 19. 2 Sam. 12. 13. Dan. 9. 20. Ezra 9. 6. Neh. 1. 7. 1. Promise of forgivenesse is made to this kind of remembrance Prov. 28. 13. 1 Iohn 1. 9. 2. Upon right observing of this duty Gods promise of forgiving hath been perâ—…ed 2 Sam. 12. 13. Psal. 32. 5. 3. Threatnings are denounced against those that confesse not their sins Prov. 28. 〈◊〉 1 Iohn 1. 8 10. 1. This manifesteth one reason of sin lying on many mens conscience festring 〈◊〉 the soul and over-pressing it The reason is because it is not remembâ—…red not 〈◊〉 or acknowledged but hid concealed and smothered Psal. 32. 3. Sin is of 〈◊〉 nature it is as corruption in a wound closed yea as an hot vapour in a â—…oud which causeth thunder or in the earth which causeth an Earthquake 〈◊〉 things kept close wax violent They are as fiery darts Eph. 6. 16. The Apostle in that phrase alludes to poysoned darts and bullets which are of all the most dangeâ—…s How this duty of confessing sin is to be performed to God and how to man is â—…inctly shewed in The Guide to go to God or explanation of the Lords prayer 5 Pet. § 117 128 129. The mention of the time here intended under this phrase every yeare sheweth â—…hat the people of God had a set time of confessing their sins for that circumstance of 〈◊〉 hath reference to their annual solemn day of humiliation and reconciliation Leâ—… 16. 2. c. A like solemn rite tending to the same purpose is mentioned Deut. 26. 5. c. By way of resemblance Christians may take such courses When persons of years were baptized at that solemn time they made confession of their sins Mat. 3. 6. The like course they took upon administring the Lords sâ—…pper 1 Cor. 11. 28 31. So oâ—… Sabbath dayes fasting dayes and other solemn occasions §. 9. Of the impotency of external rites about spiritual matters Heb. 10. 4. For it is not possible that the blood of Bulls and of Goats should take away sin THis verse may be taken as a distinct argument to confirm the impotency of the legal sacrifices because they consisted of the blood of bruit Beasts which could not expiate sin Or it may have immediate reference to the third verse as shewing a reason why in those sacrifices there was a remembrance again of sin namely because those sacrifices were of bruit beasts which could not take away sin so as sin remained notwithstanding those sacrifices and therefore there was a remembrance again of them Both references tend to the same purpose and may both be comprized under this causal conjunction a FOR. b The word translated not possible is the very same that is translated impossible Chap. 6. v. 18. § 141. Of the derivation and divers acceptions of the Greek word See chap. 6. § 38. Here it is taken for an impossibility in regard of an impotency in the nature of the thing it self There is such an impotency in the blood of beasts as it is impossible that sin should be taken away thereby By blood he meaneth that which was shed when the beasts were offered up for sacrifices whereby was typified the blood and death of the Lord Jesus Under these two Creatures Bulls and Goats all other clean Creatures that were offered up for sacrifices are synecdochically comprized for they were all of the same kind These two are here mentioned in reference to the solemn annual sacrifice that was offered up for sin on the day of reconciliation Lev. 16. 11 15. These â—…ere called sin offerings because they were types of Christs sacrifice which did indeed take away sin but they themselves could not and that by reason of the disproportion betwixt the means of cleansing on the one side and the thing cleansed together with the filth cleansed away on the other side The means were meerly external earthly and carnal namely the blood of Beasts The thing to be cleansed was the soul of man which is a spiritual substance The filth to be taken away was sin which is a spiritual pollution It is in a manner of an infinite kind because it is committed against an infinite Majesty By it Gods wrath which is infinite is provoked Now what is there in the blood of beasts to pacifie such wrath to wash away such pollution as sin and to purge such a spiritual substance as the conscience spirit and soul of man is It is not possible that so great a work should be wrought by so mean a means External and carnal things cannot work internal and spiritual effects See more hereof chap. 9. v. 9. § 49. Had not Christs humane nature been united to his divine nature it could not have merited and done so great works as it did It is in reference hereunto that Christ saith The flesh profiteth nothing John 6. 63. On this ground it is said that Christ through the eternal spirit that is his divine nature offered himself c. chap. 9. v. 14. § 77. We may from hence infer that the opinion of our adversaries concerning the Sacraments conferring grace by the very work done is erroneous and pernicious What is water in baptisme what is bread and wine in the Lords Supper simply considered in themselves more then the meats and drinks and washings under the Law yea then the Blood of Bulls and Goats here mentioned What are Ministers of the Gospel in regard of their persons and mould and outward condition more then Priests and Levites under the Law The first preacher of the Gospel who was Christs fore-runner acknowledged that he was not worthy to bear Christs shooes and that â—…e baptized with water Mat. 3. 11. all that he could do was to use the cutward element Other Ministers are no more worthy then he nor can do any more 〈◊〉 he did When Paul and Barnabas were by the Heathen accounted Gods they acknowledge themselves to be men of like passions with others Act. 14. 15. Though Apostles were planters and Evangelists waterers yet neither is he that planteth any 〈◊〉 neither he that watereth but God that giveth the increase 1 Cor. 3. 7. Indeed it is true that in regard of the office that Iohn the Baptist had to be the 〈◊〉
manner of offering Indeed in some places God rejecteth sacrifices by reason of an evill manner of offering them as Isa. 1. 11 c. But no circumstance in this Psalme intimateth any such thing 2. If it were granted that the Psalmist speaketh of the manner of offering it would not follow that thereupon he should not intend an abrogation of the sacrifices themselves for both may stand together God may reject them in regard of the impoâ—…y of them in themselves and also in regard of peoples evill manner of offering 〈◊〉 Thus we see that the Apostle hath fitly quoted this testimony according to the 〈◊〉 and meaning of the Prophet §. 13. Of Christs doing that for man which could not else have been done THe Apostle inferreth the testimony here set down as a consequence following upon the impotency of the legall sacrifices as appeareth by this particle of inâ—…ce wherefore as if he had said Because the blood of bulls and goats could 〈◊〉 â—…ke away sin therefore Christ offered himself to do it so as Christ did that 〈◊〉 〈◊〉 which without him could not have been done He saw that there was no 〈◊〉 and wondred that there was no intercessor therefore his arm brought salvation c. 〈◊〉 59. 16. and 63. 5. 1. His love and pitty moved him to offer his aid 2. His divine power made him able to effect what he offered This is a strong motive to induce us wholy and only to trust on Christ and to 〈◊〉 upon him §. 14. Of Christs comming into the world THe time of Christs offering himself to do what he did is thus expressed When he â—…eth into the world or word for word comming into the world This phrase setteth out the incarnation of Christ. A like phrase was used to set â—…t the same thing Chap. 1. v. 6. § 66. But there it is attributed to the Father 〈◊〉 when he bringeth in the first hegotten into the world There are two distinct Greek words translated world in the one and the other place Of the notation of the Greek word translated world in this place See Chap. 4. v. 3. â—… 29 The very words of this Text are applied to mens ordinary conception and birth Iâ—…b 1. 9. when a man is first born he is said to come into the world because he was not in the world before This sheweth that Christ came into the world as other men do He took flesh Joh. 1. 14. He came out of the woâ—…b Luk. 1. 31. and 2. 7. and passed thorow his infancy childhood and man-age here on earth All this he did that he might be a fit surety and Saviour of man and do and 〈◊〉 such things as were requisite for mans full redemption The foresaid phrase of comming into the world may have further reference to the 〈◊〉 of Christs humane nature with the divine In regard of his divine nature and manifestation of the glory thereof he may be said to be in heaven but by assuming humane nature he came into the world Thus it is said that he came down from heaven Joh. 3. 13. and he descended into the lower parts of the earth Eph. 4. 9. Yea himself thus saith of himself I came forth from the Father and am come into the world again I leave the world and go to the Father He came into the world by his incarnation he left the world by his ascension into heaven This comming of the Son of God into the world giveth instance of the low degree of his humiliation an evidence of his transcendent love of man should not this bind us to him and stir us up to love him to obey him to put our trust on him and to undergo any condition he shall call us unto §. 15. Of Christs willingnesse to offer himself THis word He saith is by the Apostle attributed to Christ and it implieth a readinesse or forwardnesse in him to do what he did This is further manifested by this phrase attributed to him v. 7. Loe I come especially as it is expressed Psal. 40. 8. I delight to do thy will O my God That metaphor which Christ himself useth Ioh 4. 34. doth more fully expresse his mind in this case my meat is to do the will of him that sent me and to finish his work If we observe the whole course of his life we shall find it to be wholly composed unto his Fathers will When he was but a child he could say Wist you not that I must be about my Fathers businesse Luk. 2. 49. 1. The respect which he bare to his Heavenly Father put him on hereunto For Gods will was his rule I seek not mine own will saith he but the will of the Father which hath sent me Joh. 5. 30. and 6. 38. Yea that was a law unto him and he put a 〈◊〉 upon it thus I must work the workes of him that sent me Joh. 9. 4. For he set himself to honour his Father 2. That respect also which he bears to children of men made him forward to do and indure what he did because it was for their redemption out of all misery and to bring them to eternall happinesse 1. This is a great incouragement to make us fly to Christ and to rest upon him and upon his sacrifice He being so ready and forward to do and endure what he did for us can we doubt of his accepting us comming unto him or may we question his Fathers accepting of what he did 2. This instructeth us in the kind of Christs sacrifice It was a free will offering a willing a cheerfull gift In this respect it is the more acceptable to God the more available for us and worthy of more praise to him 3. We ought here to look unto Christ and be followers of him For he is set before us as an object of faith and as a rule for practice Let therefore the same mind be in us which was in Christ Iesus Phil. 2. 5. They who are guided by Christs Spirit will be so minded as David his Princes and people were exceeding forward in offering to the Lords house and did what they did most willingly 1 Chro. 29. 6 c And the Macedonians to their power and beyond their power were willing of themselves to contribute to the necessity of the Saints at Ierusalem 2 Cor. 8. 3. And Saint Paul thus professeth his readinesse even to die for Christ I am ready not to be bound only but also to die at Hierusalem for the name of the Lord Iesus Act. 21. 13. This forwardnesse as it manifesteth good will so it makes that which is done more acceptable unto God and ministers much ground of confidence as appeareth by this phrase Accept I beseech thee the free will offerings of my mouth O Lord Psal. 119. 108. See more hereof Chap. 9. v. 14. § 79. §. 16. Of Gods rejecting legall Sacrifices THe Apostle further proveth the impotency and insufficiency of legall Sacrifices by Gods rejecting them
vigour of Christs sacrifice §. 26. Of Gods will the ground of the efficacy of Christs sacrifice Heb. 10. 10. By the which will we are sanctified through the offering of the body of Iesus Christ once for all THat which the Apostle intimated in this general phrase establish the second he doth here in expresse termes declare namely that it was the body of Christ which was that sacrifice wherein God resteth well pleased and thereupon it is established for ever In this first clause by the which will The relative which hath reference to that which goeth before In the seventh verse this very word will is used and applyed to God the Father But withall there is intimation given of Christs will in that he said Loe I come This giveth evidence even of the will of Christ himself So as I would exclude neither the one nor the other for they both agree in one and by both of them is the foresaid sacrifice made perfect The will of the Father was the cause of Christs being made a sacrifice and because it was the will of the Father that his Son should be a sacrifice the Son willingly offered himself Hereupon saith Christ I came down from heaven to do the will of him that sent me Indeed he there inserteth this negative not to do mine own will but that is intended exclusively as if he had said not mine own will alone or in way of opposition if in any case it could be so that Christs will should be against the will of his Father as where it is said not as I will but as thou wilt Matth. 26. 39. The will of God gives a being to all things Under this phrase God said Gen. 1. 3. which is used in the beginning of every dayes work at the creation the manifestation of Gods will is meant So soon as God manifested his will that such and such a thing should be it was so and that as he would have it to be Our God is in the heaven he hath done whatsoever he pleased Psal. 115. 3. In those actions which Christ did the concurrence of his will with his Fathers addeth much to the strengthning of our faith and is a forcible motive for us to trust thereunto and rest thereupon Fitly therefore hath the Apostle thus expressed the ground of the efficacy and perfection of Christs sacrifice by which will we are sanctified Of Gods will the rule and ground of all that Christ did See v. 7. § 20. §. 27. Of perfection consisting in holinesse THe vertue efficacy and benefit of that which ariseth from the foresaid will of God is expressed under this word Sanctified Of the notation and divers acception of this word see Chap. 2. v. 11. § 101 102 103. It is not here to be taken as distinguished from justification or glorification as it is 1 Cor. 1. 30. and 6. 11. But so as comprising under it all the benefit of Christs Sacrifice In this general and large extent it is taken verse 14. and Chap. 2. 11. and Act 26. 18. Only this word giveth us to understand that perfection consisteth especially in holinesse for he expresseth the perfection of Christs Sacrifice under this word Sanctified which implyeth a making holy This was that special part of perfection wherein man was made at first Ecles 7. 31. Hereunto the Apostle alludeth where he exhorteth to put on that new man which after God is created in righteousness and true holinesse Eph. 4. 24. For this end Christ gave himself even unto death for his Church that he might sanctifie it c. Eph. 5. 25. This should move us to labour after holinesse Of holinesse and the excellency thereof and motives thereto and means of obtaining it See Chap. 3. v. 1. § 5 c. §. 28. Of Christs Sacrifice making perfect THe principal thing intended under this word sanctified in this place is that Christs sacrifice maketh perfect In this respect Christs sacrifice is here opposed to the legall sacrifices which could not make perfect So as Christs sacrifice was offered up to that which they could not do The like is said in general of the law Heb. 7. 19. For this end was Christs Sacrifice surrogated in the room of the legal Sacrifices This surrogation had been in vain if Christs Sacrifice had not made perfect If the dignity of his persan that was offered up and his almighty power unsearchable wisdome and other divine excellencies be duly weighed we cannot but acknowledge that his Sacrifice as it is perfect in it self so sufficient to make us perfect Hereof see more Chap. 7. v. 19. § 87. in the end and v. 25. § 103. §. 29. Of Christs body a sacrifice THat the Apostles mind in this general phrase by the which will we are sanctified might be the better conceived he doth thus explain it through the offering of 〈◊〉 of Iesus It was shewed before v. 6. § 18. that by the body of Christ his whole huntane 〈◊〉 is understood We may further adde that Christs whole person God-man is 〈◊〉 intended not that the deity was sacrificed but that it had a peculiar work in tâ—…s sacrifice namely to support him that offered himself and to sanctifie that saâ—…fice and to adde dignity thereto Therefore it is said that it was the body of Jesâ—…s Christ which titles set forth both the natures of him who was the sacrifice 〈◊〉 intended Of these two titlet Iesus Christ see chap. 3. v. 1. § 29. Of this word â—…ing see chap. 5. v. 1. § 6. The notation of the Greek word implyeth a bringing 〈◊〉 the common use of it an Offering up And here it intendeth that Christs body was given up as a price and ransom and offered up as a sacrifice See chap. 9. v. 14. § 79. 89. Herein lieth a main difference betwixt the body of Christ and the bodies of Martyrs put to death None but Christ was offered up for a sacrifice others â—…ght be to seal the truth of the Gospel and to be an example of constancy unto others It was the body of him that was the most excellent which was a sacrifice for our 〈◊〉 For God hath purchased his Church with his own blood Act. 20. 28. Well thereâ—…re is it stiled precious blood 1 Pet. 1. 19. And the Lord of glory is said to be crucified 1 Cor. 2. 8. No other body could do the great work What is said of Bulls and Goats that it is not possible that their blood should take away sins may be applyed to all other meer Creatures For infinite wrath was to be pacified perfect justice to be satisfied and divine favour to be procured to sinners 1. This instructeth us in sundry mysteries which are 1. The horrible nature of sin It could not be expiated without a sacrifice no sacrifice was sufficient to that end but the body of Iesus Christ. 2. The value and worth of mans Redemption There was no greater price to be found in earth or in heaven all
which apâ—… to his Priest-hood he was in his humane nature and by vertue of his ofâ—…â—…ervant yet then also in his divine nature to which his humane nature was 〈◊〉 united he was Lord of all Phil. 2 6 7. 2. He did not alwayes stand ministring as the legal Priests but ascended into 〈◊〉 and there continueth to sit at Gods right hand Aâ—… for Priests this their standing to minister intendeth their inferiority which iâ—… fâ—…ther set forth by this word daily which implyeth an insufficiency in that which they did because they could not at once do what might be expected they wâ—…e forced day after day to stand ministring See more hereof Chap. 7. v. 27. § 112. §. 34. Of the insufficiency of legall sacrifices THe forenamed daily ministring is thus exemplified offering ostentimes The most speciall work of this ministry was to offer sacrifices Hereof see Chap. 5. v. 1. § â—… 7. Priests stood in Christs roome and by offering sacrifices were types of Christs offering himself a sacrifice for our sins The special point intended here by mentioning that act of offering is that they did it oftentimes For the high Priest did every year when he entred into the most holy place offer sacrifices They offered sacrifices at every feast and on the first day of every moneth and morning and evening every day when any committed a special sin and brought a sacrifice for it the Priest offered it up So they did for such as were legally unclean and desired to be cleansed yea there were also gratulatory sacrifices offered up for mercies and blessings received Well might it therefore be said that they offered oftentimes This in generall implyeth an insufficiency and imperfection in what they did § 4. which is further made manifest by this phrase following the same sacrifices This word the same hath respect 1. In general to the kind of sacrifices They were all living creatures unreasonable creatures such as were counted clean by the law and that beasts and sowle 2. In particular to the same occasions for on every day of attonement a goat and a bullock was to be offered up Levit. 16. 6 15. Every morning and evening a lamb was to be offered up Exod. 29. 39. For the sin of a Priest and of the whole congregation a yong bullock was to be offered up and for the sin of a ruler an shee-goat and for the sin of any of the people a shee-goat Lev. 4. 3 14 23 28. So in other cases the same sacrifices were prescribed to be offered upon like occasions The ost offering of the same sacrifices doth cleerly demonstrate that those sacrifices did not take away sin See v. 2. § 4. Though those sacrifices could not make perfect yet might not the Priests offer up any other sacrifices of their own invention Gods wrath was provoked by such Isa. 65. 3 4. Some would offer the first born and fruit of their body but God was not pleased with such Michah 6. 7. 1. God is a supreme Lord. The most high soveraign over all To his word must all creatures stand and not swerve from it 2. God is of infinite wisdome and best knoweth what is fit to be done To adde to such things as he hath determined is to oppose our shallow wit to his incomprehensible wisdome 1. This plainly demonstrateth the impiety and folly of all humane inventions about Gods holy ordinances 2. Let us under the Gospel do that which the Priests did under the law which is to observe the same ordinances which God hath instituted and to hold close unto them but still do the same as the same are to be done In vain saith God they do worship me teaching for doctrines the commandements of men Matth. 15. 9. The same that are here intended were more then one for the word is of the plural number so is the word wherewith it is joyned Sacrifices For under the law there were many sacrifices whereof sundry instances were given before One kind of sacrifice was not sufficient to typifie that whole truth and all the benefits and excellencies that were in Christs sacrifice therefore there were many one to prefigure one thing another another thing This giveth us instruction in the wisdome of God who to help his peoples weakness and the better to fet forth the manifold benefits which they received by Christ prescribed many types and many kinds of sacrifices Thus he dealeth with his Church under the Gospel in prescribing unto it one Sacrament of regeneration and another of spiritual nourishment 2. As this taught the Jewes to offer up all those sacrifices as occasion was offered according to the ends and uses So it teacheth us to search into the mysteries of the several sacrifices and other types that we may find out the distinct ends and uses of them By way of analogie we Christians may hence learn to take notice of the several ordinances that God enjoyneth to us and to know that none of them are in vain but all of them in regard of our need and for our good That which was implyed under legal Priests daily ministring and offering oftentimes and that the same sacrifices is plainly expressed in this last phrase can never take away sins for if they could have done that they would have ceased as the Apostle himself inferreth v. 2. § 4. Of â—…he emphasis of these two words can never See v. 1. § 3. It hath been shewed v. 4. § 9. that there is an impossibility in such sacrifices as were offered under the law to take away sin The word translated take away is a compound derived from the same simple 〈◊〉 that that word was which is used v. 8. § 23. It is compounded with another preposition then that was yet used in the same sense that there it was and carâ—… as great an emphasis for the taking away of sin here intended is an utter freeâ—…g of a man from the guilt and punishment thereof yea also from the domineeâ—…g power of it But this the legall sacrifices could not do This strongly proves the imperfection insufficiency and impotency of them §. 35. Of Christs offering one Sacrifice for sin Heb. 10. 12. But this man after he had offered one sacrifice for sins for ever sat down on the right hand of God THis verse is added in opposition to the former as is evident by the first particle but In the former verse it was proved that the sacrifices which were offered under the law could not take away sins this proveth that there is a sacrifice which hath done that that they could not The argument is taken from that Priests ceasing to offer any more sacrifices after he had offered one whereby is implied that there needed no other because that one had done it to the full The Priest that offered this one perfect sacrifice is intended under this phrase This man In Greek there is only a pronoun expressed which properly signifieth
death This is the sure and only way of life Therefore Christ saith of himself I am the way and the life namely that way that bringeth to life and not only so but he also inâ—…erteth this word the truth whereby he implyeth that indeed and in truth he iâ—… so and that there is none so but he Ioh. 14. 6. This then giveth proof that by the way which Christ hath consecrated life is obtained It is a living way In it and by it we have a spiritual life here and shall attain to eternal life hereafter as here it is called the living way so also the path of lilfe Psal. 16. 11. And the way of life Prov. 10. 17. And the way of salvation Act. 16. 17. As Christ raised himself so will he also all that trust in him As the Father hath life in himself so hath he given to the Son to have life in himself He hath life in himself originally and also communicatively for he quickneth whom he will Joh. 5. 21 26. This is a further incitation to enter into this way to hold close thereto and to continue therein because life is the end thereof If the kind oâ—… life either spiritual here in this world or external in the world to come be duly weighed we shal find it a great point of wisdome both to enter into and also to continue therein It dosh not only shew life but it qâ—…ickens us and puts life into us so as therein we attain to eternal life From that which hath been noted about this way that there is a distinct way that it is a way consecrated that it is a new and living way we may well infer that there is no other way to be saved in It is a pestilent opinion to conceit that a man may be saved in any religion This of old was censured as an heresie It was in particular one of the heresies of that ancient hereâ—…ick Apelles The fore-named duties of enquiring after the way walking in the way keeping strait on therein without turning one way or other from it and well preparing our selves to go on therein against all enemies are all in vain if every way be a living way and if in any other way we may attain unto life Confessors and Martyrs were all fooles in leaving their Countrey losing their goods and giving their lives for religion sake if it were true that a man might be saved in any religion Were that true what need would there be of Gods word that holds us close to one way This way is the only living way away therefore withall other wayes §. 58. Of the vaile what it seâ—…s forth THe meanes whereby in this way we may come to the most holy place which is heaven is here stiled the vaile thorow the vaile In this metaphor the Apostle alludeth to the divisions of the Tabernacle which were by vailes By a vaile the most holy place was divided from the holy place and to that vaile the Apostle hath here especial reference Of that vaile see Chap. 6. v. 19. § 155. and Chap. 9. v. 3. § 16. That vaile is distinctly described Exod. 26. 31 32 33. If the matter whereof it was made the curious work-manship thereof the pillars and hooks whereon it hung be duly weighed we shall find it to be a precious and fair ornament Well consideâ—… the other parts of the Tabernacle yea and of the Temple and the types that were in them and they will appear to be very glorious never was there any externall thing like them This was not in regard of any delight that God simply took in the externall things Hath God eyes of flesh or seeth he as man seeth Job 10. 4 Man looketh on the outward appearance 1 Sam. 16. 7. So doth not God God ordained them in general because man hath an high esteem of such things and delighteth in them More particularly God appointed such precious and glorious types as were under the law 1. To try if men would willingly part with their precious things for his service as The people in the wildernesse did upon making the tabernacle Exod. 36. 5. And in Davids time towards the Temple and the things appertaining thereunto 1 Chro. 29. 67 c. 2. That therby the excellency of the truth might be more lively typified The world affords not any thing that could to the life and to the full set out the truths of the types therefore choyce was made of the choycest things that the world had as Silkes Silver Gold Pearles and precious Stones Herein appeares the wisdome of God who deales with people according to their â—…tate and condition When the Church was in the Child-hood thereof and when it needed externall types the Lord made choyce of the fittest and fairest Thus deal men with their children But after the truth was exhibited because such external thingâ—… would obscure it he clean removed them and setteth out those truths in a mor spirituall mannere That the Apostles mind in this metaphor of the vaile might be the better discerned he explaines himself in this phrase that is to say whereby he sheweth that types are to be explained So are other metaphors parables and obscure words or sentences Hereof see more Chap. 7. v. 2. § 19. More particularly by this phrase is declared that legal types had their Evangelical truthâ—… Hereof see more Chap. 8. v. 5. § 13. The particular truth typified by the foresaid vaile is here said to be the flesh of Christ. Flesh is here Synecdoâ—…hically put for the whole body of Christ yea for the whole humane nature of Christ. For Christ by assuming his humane nature to the unity of his divine nature became a fit mediatour betwixt God and man Otherwise men could have no accesse to God or entrance into heaven How fitly the type of a vaile setteth forth the flesh of Christ hath been shewed Chap. 9. v. 3. § 16 17. By the foresaid type of a vaile we may learn how to reap benefit by Christs incarnation namely 1. By beholding the glory of God and of his attributes even of his wisdome power truth justice and mercy in Christ incarnate 2. By resting on Christ made man for entring into heaven and there enjoying everlasting communion with Christ himself and with his and our Father §. 59. Of the guide to bring us to God Heb. 10. 21. And having an high Priest over the house of God A Third gâ—…ound to help us in approaching unto God is here laid down which is a guide to bring us unto him The copulative particle and sheweth that this is a linck of the former chain and tendeth to the same purpose that the former verses did The nâ—…xt word having is not in the Greek but fitly supplyed to make the sentence perfect It is as the principall verb and fetched from the beginning of the 1â—… verse Though the Greek expresseth it not yet they understand
dangle about his feet and hinder him Because there are many things which may prove burdenous and so hinder us in our Christian course the Apostle addeth this generall or indefinite particle every For there are very many burdens both inward and outward Particulars are these 1. Actuall sins especially if they be grosse ones Psal. 38. 4. 2. Cares of this life Luk. 21. 34. 3. The world Iam. 4. 4. Under it are comprised 1. Riches Mark 11. 25. 2 Tim. 4. 10. 2. Honors Ioh. 5. 44. 3 Ioh. v. 9. 3. Pleasures 2 Tim. 3. 4. These an Apostle doth thus set out All that is in the world the lust of the flesh the lust of the eyes and the pride of life 1 Joh. 2. 16. 4. Company many of an ingenuous disposition are clean drawn out of their Christian course hereby instance Rehoboam 2 Chro. 2. 8. And Ioash 2 Chro. 24. 17. 5. Fashions These steal away mens hearts Isa. 3. 16. 6. Sundry kinde of Callings especially such as are questionable 7. Multitude of businesses This makes many find no leisure for piety 8. A mans self namely all his own corrupt desires A man must deny himself Matth. 16. 24. §. 6. Of originall corruption besetting us TO that word weight which compriseth under it all outward burdens the Apostle addeth another which intendeth inward hinderance translated the sin which doth so easily beset us This phrase so easily beset us is the interpretation of one Greek word which is a double compound The simple verb signifieth to set settle or establish Matth. 4. 5. The first compound signifieth to compasse about Act. 25. 7. The double compound is here only in the New Testament used It signifieth to be ready and forward to compasse one about The sin whereunto this is here added as an epithite is our originall corruption that inward naturall pollution wherein we are conceived and born and which we carry in us and about us as long as we live This sin is ever ready on all sides to assault and hinder us in every good course This is it that moved the Apostle thus to complain I see another Law in my members warring against the law of my mind and bringing me into captivity to the law of sin and when I would do good evill is present with me Rom. 7. 21 23. This sin lives in us flowes forth out of us and polluteth every thing that passeth from us In all our good purposes and endeavours it is ever at hand and ready to molest us so as it becommeth us to be very diligent in suppressing and keeping it down Every one that striveth for the mastery is temperate in all things 1 Cor. 9. 25. He observeth a strict diet to keep down corrupt humors within which otherwise might make him unweldy and unfit to accomplish his task This taketh it for granted that originall corruption is truly and properly a sin It is here expresly so called and in sundry other places as Psal. 51. 5. Rom. 5. 12. and 7. 17. It is against the Law 1 Ioh. 3. 4. It is against the whole Law which is spirituall and requireth such integrity in man as God in his creation endued him withall but originall corruption is not only a waut or deprivation of the same but also an aversnesse or depravation of the whole man for by reason thereof there is none righteous no not one for all have sinned and come short of the glory of God Rom. 3. 10 23. Yea every imagination of the thoughts of mans heart is only evill continually Gen. 6. 5. In particular originall corruption is a speciall sin against the first commandement which requireth an entire disposition towards God and against the last which requireth an entire disposition towards man 1. Hereby the position of Pelagians is refuted who taught that mans nature was like a paper whereon nothing was written but any thing good or evill might be written thereon They meant thereby that mans nature was neither endued with virtue nor infected with vice and that Adam no further hurt his posterity then by example and that all the evill which the posterity of Adam drew from him was by imitation These grosse errors have by ancient Fathers and later Divines been sufficiently refuted 2. Papists themselves do too much mince mans naturall corruption 1. Some hold that originall corruption hath not the true nature of sin 〈◊〉 〈◊〉 that Infants have no sin in themselves but only bear the punishment of Adams sin 2. Others say that it is lesse then any veniall sin which according to their position deserveth not damnation Hereupon they have forged a limbus Insantum for such Infants as die in originall sin See Chap. 8. v. 8. § 50. 3. Others hold that by baptisme originall sin is clean washed away and that in the regenerate such as they account all baptized to be there is nothing that God hates but that they are pure and free from all sin till by actuall sins they defile themselves None of these positions can stand with this text which manifesteth this sin to compasse them about who were baptized and believed 3. There be that dream of a perfection of sanctification in Saints but so long as 〈◊〉 besetting sin remains in man which will be so long as he here lives there canâ—… be any such perfection in him 1. This besetting sin doth much aggravate the â—…ilnesse of mans natural disposiâ—… The disposition of unreasonable creatures no not of the worst of them is so 〈◊〉 Sin is the vilest thing that can be it is contrary to the purity and perfectiâ—… of God 2. What cause have we then to be humbled for the same If Iohn had cause 〈◊〉 weep for mans Impotency in reference to divine matters Rev. 5. 4. What cause 〈◊〉 we to weep and howl for Mans naturall pravity Many can mourn for parâ—… grosse sins but very few take notice of this besetting sin If Men well weighed what kinde of sin this besetting sin is they would cry out with the Apostle O wretched man that I am who shall deliver me from the body of 〈◊〉 death Rom. 7. 24. for 1. It containes in it the seed of all sin All particular sins are counted works of the flesh Gal. 5. 19. 2. It defiles the whole man Gen. 6. 5. 3. It is ever soliciting man to go on further and further in sin Rom. 7. 23. In this respect it is said to lust against the Spirit that is readily eagerly sorely to assault and fight against the new man Gal. 5. 17. 3. The power of the divine Spirit is much magnified by restraining suppressing and renewing the corrupt nature of man §. 7. Of suppressing inward corruption THe foresaid besetting sin is here set down as an inward impediment of a christian in his race joyned with the former outward weight by this copulative and So as it dependeth upon the participle of laying aside Mans endeavour must be for suppressing
more freely and readily do the good which he did He never put any back that came to him for any good but freely offered much good to many that sought it not Shame is further aggravated by the persons that lay this shame on another as if they be of the same profession If familiars if such as have been made partakers of the goodnesse of those whom they seek to disgrace By this circumstance was the shame laid on Christ much aggravated as is evident by these typicall complaints which are most properly appliable to Christ Mine own familiar friend in whom I trusted which did eat of my bread hath lift up his heel against me Psal. 41. 9. It was thou a man mine equall my guide and mine acquaintance we took sweet counsell together c. Psal. 55. 13. Thus I suppose that the shame of Christ appears to be the greatest that ever was unduly laid upon any §. 21. Of Christs despising shame OF the foresaid shame it is said that Christ despised it The Greek word is a compound The simple verb signifieth to mind a thing The preposition against thus this compound verb to have ones mind set against a thing So as it importeth a light esteem of a thing So light as not to be moved at all therewith but rather to passe it by as a thing not to be regarded It is taken in a bad and in a good sense 1. When things worthy of high esteem are vilified and despised the word is used in a bad sense as to despise government 2 Pet. 2. 10. That is a fault and a Sin The more excellent the thing is the greater is the Sin in despising it 2. When things not to be regarded are despised that kind of despising is good The shame which Christ is said here to despise was despicable and contemptible â—…ad in that respect well despised Two things do clearly demostrate that Christ despised the shame cast upon him 1. They did no whit distemper his mind 2. They did no way hinder his good course His undistempered mind was manifested two wayes 1. By his silence in that he gave no answer at all to many disgraâ—…es 2. By the meeknesse of those answers that he gave He was silent 1. Before the Priests when many false witnesses were suborned against him Matth. 26. 62 63. 2. Before Herod and his Courtiers though he were accused vehemently Luk. 23. 9 10. 3. Before Pilate so as the Governour admired his patience Matth. 27. 14. 4. Before all sorts that gathered about him as Souldiers common people and strangers notwithstanding the reproaches were layed on him This silence was expresly foretold Isa. 53. 7. The meeknesse of his answers may be exemplified in these particulars 1. Against their upbraiding to him his Country and kindred he only useth this proverbiall speech A Prophet is not without honour save in his own Country and iâ—… his own house Matth. 13. 57. 2. To their exprobration of his company he answereth I came to call sinners to repentance Matth. 9. 13. 3. To their cavils at his doctrine he thus replieth My doctrine is not mine but his that sent me Joh. 7. 16. 4. Their blaspheming of his miracles He refuteth with sound arguments Matth. 12. 25 c. 5. To all their reproaches on the Crosse his answer is prayer for them Luk. 23. 34. Not to insist on more particulars it is said when he was reviled he reviled not again c. 1 Pet. 2. 22. The second evidence of his depising shame was that he was not hindered thereby from doing any good 1. The upbraiding of his Country and kindred kept him not from them but on all occasions he had recourse to them and did good unto them 2. Their blaming his company restrained him not from taking opportunity of calling sinners 3. Their slandering his doctrine and miracles moved him not to forbear the one or the other 4. Their accusing him of breaking the Sabbath hindred him not from doing workes of mercy on the Sabbath day The like is verified of every good thing for which he was slandered As the shame which Christ despised ministreth much comfort to the members of Christ who for the profession of his truth are put to much shame for therein they are made conformable to their head So it affordeth an excellent direction for their carriage in that case of shame In which respect that which hath been noted of Christ is the more throughly to be considered See Chap. 13. v. 13. § 137. §. 22. Of Christs sitting at the right hand of the throne of God AS Christ had an eye in his sufferings on the joy that was set before him so after he had suffered he was made partaker of that joy which is expressed in this high transcendent phrase And is set down at the right hand of the throne of Gâ—…d This containeth the recompence which followed upon his sufferings and in generall it setteth out an advancement above all creatures next unto God himself It is to be taken of Christ in that relation wherein he suffered namely in reference to his humane nature but so as united to his divine nature even that person which was God-Man as hath been shewed Chap. 1. v. 3. § 34. Every word in this reward carrieth an especiall emphasis 1. The particle of connexion being copulative and sheweth that it followeth upon his crosse and shame 2. The verb translated is set down is of the active voice and is translated Sat in reference to Christ himself Chap. 1. v. 3. and Chap. 10. v. 12. It implieth a joynt act with his Father His Father said unto him sit and he sat It intendeth a setled continuance in that honour See Chap. 1. v. 3. § 31. 3. Right hand is here metaphorically taken and setteth forth the high degree of Christs dignity which was next unto God himself above all creatures See Chap. 1. v. 3. § 33. 4. The throne is a royall seat as hath been declared Chap. 1. v. 8. § 106. 5. This title of God much amplifieth all the forenamed degrees of Christs advancement He was set by God He was set at the right hand of God He was set on the Throne of God To manifest that this of God is an amplification of Christs advancement it is thus expressed of the Majesty Chap. 1. v. 3. Of the Throne of the Majesty Chap. 8. v. 1. Hereof see Chap. 1. v. 3. § 32. This recompence farr exceeded all his sufferings And by a due consideration of this which Christ knew would follow upon his sufferings was he encouraged to endure what he did It affordeth unto us sundry weighty considerations 1. Christ was advanced as high as ever he was brought low 2. He hath a supreme power 3. There is no more suffering for Christ. He is set down on a Throne 4. Sufferings shall not lose their reward 5. The reward shall exceed all sufferings These and other like recompences which
26. 3. The opportunity which they have had may soon fail Eccles. 3. 1. Gal. 6. 10. 4. Such as are lyable and ready to be wrought upon may prove inflexible Prov. 29. 21. How should this stir up all who reap any benefit by other men here in this world â—…ell to use them while they do enjoy them for that is like to be but a few dayes The shorter the time is for enjoying any good thing the more careful ought we to be in improving that time This is the main scope of that prayer that God would teach us to number our dayes Psal. 90. 12. This is more plainly expressed Eccles. 9. 10. and exemplified by Christ himself Iohn 9. 4. The main intendment of the Apostle in limiting the good which a man doth to a few dayes is to manifest an especiall difference betwixt Gods dealing and mans What God doth he doth it for ever and ever God hath power over all not only for a few daies but all the daies of this life yea and for ever hereafter Psal. 27. 10. In this respect therefore is Gods dealing with us to be more regarded then mans though he be the father of our flesh Hereof see more v. 9. § 52. §. 55. Of Mens doing things after their own pleasure AN other difference betwixt our earthly fathers and our heavenly Fathers correcting is in the end which the one and the other aimeth at The end which fathers of the flesh aime at is thus expressed After their own pleasure The end which our heavenly Father aimeth at thus For our profit This phrase after their own pleasure may thus be turned as seemeth good to themselves This is to make their own will the ground and end of what thy do to their children which in men who are subject to inordinate and perverse passions is a corrupt and dangerous rule That earthly Parents correct their Children after their own pleasure is manifest by the two extremes whereunto they are subject One in the defect which is too much lenity The other in the excesse which is too much severity Hereof see more In Domest Duties Treat 6. Of Parents § 48 49. Of rules for correcting Children See ibid. § 47. This particular giveth instance that men are prone to make their own wills their rule This all that have authority over others do much put in practise as he that said Have not I commanded you 2 Sam. 13. 28. Thus Prophets Spake the vision of their own heart Jer. 23. 16. Of others it is said Every man did that which was right in his own eyes Judg. 21. 25. These phrases They boast of their hearts desire Psal. 10. 3. Our lips are our own who is Lord over us Psal. 12. 4. We will certainely do whatsoever commeth forth out of our mouth Jer. 44. 17. Sundry corruptions in man are the causes hereof as 1. Self-conceit and an over high esteem of their own wits and wisedome as if none could better tell how to order and dispose matters This the Prophet exemplifieth in Tyrus Ezek. 28. 2 3 4. 2. A scornfull and disdainfull spirit which makes them vilifie whatsoever seemeth contrary to their own humour Such a spirit was in the men of Sodom who said of Lot He is come alone as a stranger and shall he iudge and rule Gen. 19. 9. 3. A rash and over heady humour impatient of delay or of any check or stay Whatsoever first commeth into their head that they presenly put in execution though afterwards they much repent it This sheweth the reason of those many mischeifs and inconveniences which ordinarily arise out of mens projects and performances The rule and levell of them is mans pleasure a leaden rule which may be turned this way or that way as a man listeth Yea it is a most crooked rule that hath no straitnesse in it For man is in all the powers of his soul depraved When men did what seemed good in their own eyes the worst of evils were committed as Idolatry Adultery Sodomitry and all manner of cruelty It becometh us therefore to suspect our own suddain apprehensions imaginations and to take heed of rash and suddain execution thereof It is a speciall poynt of wisedome to weigh and ponder the things that come into our minds especially before we bring them to practice We Christians if we may be brought to ponder and prove what we intend have a most certain and sure touch-stone to try them by which is Gods Word whereby if we square and alter our projects we shall not need to repent of them For so we shall do according to Gods pleasure which is the best of all and not after our own pleasure which is commonly the worst of all §. 56. Of Gods holinesse conferred on Saints GOD is so far from wronging his Children in correcting them as he doth it for their profit Herein it differeth from earthly Parents as is evident by this particle of opposiion but. The Greek word translated profit signifieth that which bringeth something with it namely some good thing 1 Cor. 7. 35. and 12. 7. In this sense it is here fitly used For God in afflicting his Children aimeth at their good Afflictions are especially comprised under those All things which work together for good to them that love God Rom. 8. 28. David upon experience averreth thus much It is good for me that I have been afflicted Psal. 119. 71. And the Church It is good for a man that he bear the yoke in his youth Lam. 3. 27. Of the particular good things which arise from Gods afflicting his Children See v. 5. § 37. and v. 7. § 45. If our own emolument be not motive enough to work patience under Gods correcting of us what can be enough The particular kind of profit here especially aimed at is thus expressed that we might be partakers of his holinesse How great a profit and benefit holinesse is hath been shewed Chap. 3. v. 1. § 7. Of the notation of the Greek word translated holinesse see Chap. 2. v. 11. § 100. The more to commend the commodity here intended unto us he thus stileth it His holinesse The relative his hath reference to God so as it is Gods holinesse that is here intended A greater commendation could not have been set upon a commodity In this respect Saints are stiled the people of Gods holinesse Isai. 63. 18. and they who walk unworthy of their holy calling are said to profane the holinesse of the Lord Mal. 2. 11. It is said to be Gods holinesse sundry wayes 1. In regard of the excellency thereof For in Canaans language excellent things are said to be of God 2. In regard of the originall of it It commeth from God Iam. 1. 17. 3. In regard of the nature and kind of it It is a divine grace of the nature of God himself This is that which is stiled the divine nature 2 Pet. 1. 4. 4. In regard of the likenesse and resemblance we
unholy ones stand guilty of both This negative generality of the persons no man is of use to quicken up every one Magistrates and Subjects Rich and Poore Learned and Unlearned Male and Female Old and Young and all others whatsoever to labour after holinesse There is nothing at all that can make any one partakers of this priviledge but holinesse §. 80. Of the resolution of and observations from Heb. 12. 14. TWo speciall graces are commended in this verse Herein two poynts are to be considered 1. A proposition 2. A proof of part thereof The proposition containes 1. The distinct graces which are two Peace and Holinesse 2. Our endeavour after them Follow The former of the graces peace is amplified by the extent thereof with all The latter hath a motive to enforce it The motive is taken from the damage that may follow upon neglect of the duty In setting down the damage observe 1. The manner of expressing it in these negatives without which no man 2. The matter whereof it consisteth which is a precious priviledge forfeited In these two poynts are considerable 1. The priviledge its self which is to see God 2. The means of forfeiting it want of holinesse Doctrines I. Peace is a commendable Christian duty It is here by the Apostle commended to Christians § 72. II. Peace must earnestly be sought It must be followed and pursued § 72. III. Christians must endeavour to be at peace with all men This extent is expresly set down § 73. IV. Holinesse must be added to peace The Apostle doth here so adde it § 76. V. Matters of moment are with emphasis to be expressed These negatives without which no man intend as much § 77. VI. God may be seen This is here taken for granted § 77. VII Holinesse is the means of seeing God This is here implied by the mention of holinesse § 79. VIII Without holinesse it is not possible to see God This is here expressed § 79. §. 81. Of the meaning of the former part of the 15. verse Heb. 12. 15. Looking diligently lest any man fail of the grace of God lest any root of bitterness springing up trouble you and thereby many be defiled THe manner of inferring this verse upon the former with a participle thus Looking implieth that it dependeth on the former as a means for the better performing of those graces that are there required Gods grace is that means they that fail of Gods grace can attaâ—…n neither to true peace nor holinesse It is by Gods grace that men are enabled to live peaceably with other men and holily with God Great reason therefore that they diligently look lest any fail of the grace of God The Greek participle translated looking diligently is the interpretation of one Greek compound word The simple verb whence it is derived signifieth to look about Thence a noune which signifieth a watch-tower and another noun which signifieth him that is set upon the watch-tower a watch-man This compound is used to over-see or to take the over-sight 1 Pet. 5. 2. and he that is appointed to over-look orover-see others is stiled over-seer It is attributed to Christ himself 1 Pet. 2. 25. The ancient Grecians gave this title to God himself because the eyes of the Lord in every place behold the evill and the good Our Ecclesiasticall writers apply the word to such as have the over-sight care and government of Church affairâ—…s Our English stileth them Bishops As there are publique persons to over-see publique affaires so there may be for private affaires private over-seers The Apostle therefore layeth this duty to the charge of every private Christian. The simple verb signifieth to look or see Phil. 2. 4. The compound here used carrieth emphasis and importeth a thorow looking and viewing To expresse that emphasis our English hath added this adverb diligently Further to shew that a Christians care must not only be about himself the Apostle addeth another clause lest any man This particle lest intendeth caution circumspection and prevention The other word any man under which are comprised mens own selves and others also as if he had said more amply lest you your selves or any other fail Of the Greek word translated fail see Chap. 4. v. 1. § 11. The preposition sheweth that failing in this place hath reference to that which was once had but in part lost They failed of that which they well began to obtain and might have retained and encreased farther That whereof the Apostle would not have them fail is stiled grace which is diversly taken in Scripture The severall significations thereof may be drawn to two heads 1. The free favour of God which is the cause of all the good we have See Chap. 2. v. 9. § 78. and Chap. 4. v. 16. § 97. 2. Those gracious gifts which God is pleased to work in us Of this distinction see Chap. 13. v. 25. § 196. In this sense it is here especially taken Of Christians watchfulnesse intended in this phrase diligently looking see Chap. 13. v. 17. § 149. Of circumspection over our selves see Chap. 3. v. 12. § 123. Of circumspection over others see Chap. 3. v. 12. § 124. Of Christians impartiality in their circumspection over others see Chap. 2. v. 12. § 124. Of preventing Apostacy or falling away from grace see Chap. 3. v. 12. § 122. Of professors being subject to fall from grace see Chap. 3. v. 12. § 131 136 137. Of Gods grace the ground of all good see Chap. 4. v. 9. § 97. §. 82. Of Grace as applied to God IN the expression of grace it is here said to be of God So it is very frequently stiled yea this phrase is used the God of all grace 1 Pet. 5. 10. 1. God is the originall fountain whence all grace floweth Iam. 1. 17. 2. The Spirit of God works in us that grace which we have This Spirit doth God powre upon his people Zac. 12. 10. 3. Grace is a part of Gods Image whereby we are made partakers of the divine nature 2 Pet. 4. 4. 1. This doth much commend grace and sets out the excellency thereof For in Scripture phrase excellent things are said to be of God 2. Herein appears a manifest difference betwixt that gift which commeth from above Iam. 1. 17. and is freely given and that which is acquired by the industry of man The former is of God the latter of man It is usuall in Scripture thus to distinguish the things of God from the things of men and to shew that they are not of men they apply them to God Ioh. 1. 13. Gal. 1. 10. 3. We may hereby learn how we may get or increase grace Ask it of God Jam. 1. 5. and use such means as he hath sanctified for that end such are the Gospel of the grace of God and the word of his grace Act 20. 24 32. 4. This should restrain us from perverting grace
blood on them that dwell on the earth as Rev. 6. 9 10. The Apostle doth hereby give us to understand That dead Saints speak Which is plainly expressed Heb. 11. 4. where the Apostle saith thus Abel being dead yet speaketh In like manner all that lived righteously or suffered for righteousnesse sake and that have their life and death registred for posterity do speak For they do as plainly and distinctly instruct us in the good will of God in our duty to him and in the way to life yea and in the extent of our obedience how it ought to extend it self not only to the doing of what God requireth but also to the enduring of what he is pleased to lay upon us as Heb. 5. 8. they do I say as plainly instruct us therein at if they were living and with an audible voyce spake unto uâ—… and exhorted us to such obedience and such patience as they in their life time shewed In this respect saith the Apostle Rom. 15. 4. whatsoever things were written asoretime were written for our learning 1. Which may serve for the refutation of that undue cavill which Papists lay upon the Scripture that it is a mute Judge If dead Saints because they are registred in the Scripture may be said to speak much more the Scripture which registreth what they speak But note the expresse phrases of Scripture against that cavill as Rom. 4. 3. what saith or speaketh the Scripture and Ioh. 19. 37. Another Scripture saith or speaketh and Ioh. 7. 42. saith not the Scripture Therefore the Scripture is stiled the word as the word of the Prophets Heb. 1. 1. if God should by an audible intelligible and distinct voyce speak to us we could not better know his mind then we may by the Scriptures May not a friend as plainly declare his mind by a letter written as by word of mouth We read 2 Chro. 21. 12. of a writing that came from Eliah after he was translated which letter question lesse he had written whil'st he was on earth and lest to be delivered to the King did not that letter as plainly declare Gods Message as if by a voyce it had been uttered So did that writing which Baruch wrote from Ieremiahs mouth Ier. 36. This phrase 2 Cor. 10. 11. such as we are by word in letter sheweth that Scripture hath its voyce therefore it s no mute Judge 2. Let us be exhorted to hearken to the voyce of dead Saints as Mic. 6. 9. Hear the rod 1. by it learn Gods mind They who imitate dead Saints hear them speak and hearken to their instructions §. 119. Of the excellency of Christs blood above others CHrists blood every way speaketh better things then Abel or his blood For 1. Abel speaks for imitation Christ not only so but for expiation justification and salvation all which he hath merited 2. Abels blood speaks for revenge Christs for pardon Luk. 23. 34. Therefore saith the Apostle Eph. 1. 7. In him we have redemption through his blood the forgivenesse of sin according to the riches of his grace Quest. Why is the comparison betwixt the blood of Abel and the blood of Christ Answ. Because Christs blood in regard of the plotting and practising of those that shed it was as unjustly as wrongfully as maliciously shed as Abels Now lest from that which is said of Abels blood Gen. 4. 10. and Matth. 23. 35. the like should be feared of Christs by this comparison he removeth that scruple The Apostle doth hereby give us to understand That Christs blood hath a more excellent vertue then others This is true of others persons and others blood 1. The best that can be said of others persons is that they are an excellent pattern and example Thereupon we are exhorted to be followers of them Heb. 6. 12. But Christ his person his blood is for our justification sanctification and Salvation 1 Cor. 1. 30. 2. The best that can be said of others blood is that its a ratification of the truth of that profession for which it was shed In this respect the Apostle stileth his sufferings a confirmation of the Gospel Phil. 1. 7. and v. 12. saith that they turned to the furthering of the Gospel But by Christs blood the covenant of peace and reconciliation betwixt God and man is made and confirmed Heb. 9. 15 16. 3. The blood of others unjustly shed cryeth for revenge Gen. 4. 10. Matth. 23. 35. Rev. 6. 10. But Christs for pardon Luc. 23. 34. Eph. 1. 7. Yea as it hath been formerly shewed and proved we are redeemed reconciled justified sanctified and saved by Christs blood Thus we see how Christs blood hath every way a more excellent vertue then others And this appeareth 1. From the dignity of his person we Christians know that Christ was true God that he assumed our nature into the unity of the Deity so as God and man became one person In this respect the word was made flesh Joh. 1. 14. And God was manifested in the flesh 1 Tim. 4. 16. By vertue of the hypostatical and personal union that blood which was shed by the humane nature is attributed to the divine nature Act. 20. 28. In this respect it hath a divine and an infinite worth dignity merit vertue and efficacy and therefore is better and more excellent then any others 2. From the ends why Christ shed his blood 1. To free man from sin and from all that misery whereunto man by sin had brought himself Gal. 3. 13. 2. To bring man to everlasting happinesse Eph. 5. 25 26 27. Can there be better things then these Can any other blood effect these 1. This demonstrateth the blasphemy of Papists who attribute the merit and virtue proper to Christs blood to the blood of Martyrs For they teach that by the blood of Martyrs sins are expiated Yea they have a new devise of mingling the milk of the Mother with the blood of the Son A Jesuiticall blasphemy 2. This serves for the aggravation of their impiety who trample on this blood of Christ of which the Apostle speaketh Heb. 10. 29. See Heb. 10. § 110. 3. This should stir us up highly to esteem the death and sacrifice of Christ. And that simply in by and for it self for its most precious 1 Pet. 1. 19 Yea also comparatively above all other blood for it speaks better things then they If the blood and death of Gods servants be precious as Psal 72. 14. and Psal. 116. 15. How much more the blood of the Son of God and that not only in the better worth but also in the better effect it speaketh better 4. Let us be exhorted with strong confidence to trust to this blood and to the efficacy thereof and that by reason of the better things which it speaketh namely Grace Mercy Pardon Reconciliation Acceptation and Salvation Hereon we ought especially to meditate when our sins make clamours in our consciâ—…nces and the cry of them may seem to
to sow and v. 24. Christ said Take heed what ye hear So likewise Luke 8. 18. Rev. 2. 7. The grounds and reasons thereof may be taken 1. From the excellency of it As God himself is without question the most excellent of all so his word See a commendation hereof Psal. 19. 7 8 9. Prov. 8. 6 c. 2. From Sathans malicious endeavour to steal it from us that so it should do us no good In that respect he is resembled to fouls which pick up the seed that is sown Matth. 13. 4 19. 3. From our own in disposition thereto The more divine heavenly and excellent any thing is the more dull and heavy we are thereto by nature Our hearts being naturally earthly and sensuall And therefore saith the Apostle 2 Cor. 3. 5. We are not sufficient of our selves to think any thing as of our selves but our sufficiency is of God It is God that must open the heart as he did the heart of Lydia Act. 16. 14. before we can attend unto the word of God This reason is rendred why the Iewes received not the word Matth. 11. 25. and 13. 11. 1. This may inform us in the reason of that small profit which by many is made of Gods word Gods word is in it self a word of great price and worth Psal. 19. 10. Yea it is sweet and comfortable It hath also a great power and efficacy in it Rom. 1. 16. Heb. 4. 12. It s an excellent light and guide Psal. 119. 24 105. How is it then that it is no more regarded Surely by reason of mens supine negligency and carelessenesse they do not see to this matter they do not heed it they do not consider the worth the benefit the comfort of it and the need wherein we stand of it If they did more advisedly and seriouslly see to and consider this matter they would have the word in more high esteem and reap more benefit by it 2. How should this stir us up to give diligent heed to Gods word unto that which above all other things is to be regarded See to it that it be not any way slighted It s the most excellent Prov. 3. 14 15. the most comfortable Psal. 119. 50. and every way most profitable 1 Tim. 3. 16. §. 124. Of Christ speaking to us in the Gospel THe matter whereof the inhibition consisteth follows wherein 1. One thing is implied 2. Another expressed 1. The thing implied is that in the Ministry of the Gospel Christ speaketh to his Church This is here presupposed and taken for granted for if Christ speak not he could not be refused 2. the thing expressed by way of inhibition is to refuse Christ speaking From the former we may observe That Christ speaketh to us in the Gospel That which is spoken of the revelation Rev. 1. 1. where it s called The Revelation of Iesus Christ may be applied to the whole Gospel and to all the mysteries thereof It s therefore oft stiled the Gospel of Iesus Christ Mark 1. 1. Rom. 1. 16. 2 Cor. 4. 4. Gal. 1. 7. 2 Thess. 1. 8. because Christ is the revealer of as well as the subject matter of it 1. Obj. Christ delivered the Law The Angel mentioned Act. 7. 38. was the Angel of the Covenant Jesus Christ so stiled Mal. 3. 1. Thereupon it s said Exod. 20. 1. God spake all these words and v. 2. I am Jehovah the Lord thy God For that Angel was Iehovah true God And by him the Father alwaies made known his mind to the Church In which respect he is stiled the word John 1. 1. yea the word of God Rev. 19. 13. Answ. What is spoken of Christs revealing his Fathers will before his exhibition in the flesh is intended of him as the Son of God the second person in sacred Trinity So as true God he spake by his divine Spirit as 1 Pet. 3. 19. But the Gospel was revealed by him as Emmanuel God with us Matth. 1. 23. The word was made flesh John 1. 14. And so God manifested in the flesh 1 Tim. 3. 16. 2. Obj. Rom. 2. 16. The Gospel is termed the Gospel of Paul So likewise in Rom. 16. 25 2 Cor. 4. 3. 1 Thess. 1. 5. 2 Thess. 2. 14. Answ. A thing is said to be a mans own many waies 1. As he is the author and orignall cause of it Luke 6. 44. 2. As he hath a just right and title unto it Matth. 20. 15. Prov. 5. 17. 3. As the care and custody of it is committed to his charge Numb 17. 9. 2 Tim. 4. 5. In this last sense the Gospel is said to be Pauls and other Ministers Rom. 1. 1. and 15. 16. 1 Thess. 2. 4. 1 Pet. 1. 12. But in the two former respects it is the Gospel of Christ yea also as Christ is the subject matter of it But distinctly to explain the point In five severall respects Christ is said to speake in and by the Gospel and the ministry thereof 1. Before the time of the Gospel Christ incarnate spaâ—…e not but upon the revelation of it being incarnate he spake visibly audibly with his own voice In this sense the Apostle Heb. 1. 1 2. God who in times past spake unto the Fathers by the Prophets hath in these last daies spoken unto us by his Son 2 Christ incarnat made known the Gospel and all the mysteries thereof to his Apostles Ioh. 15. 15. Act. 1. 3. And whereas St. Paul had heard nothing out of Christs mouth while he lived on earth being called to be an Apostle he was wrapt into heaven and there by Christ himself was instructed in the mysteries of the Gospel Gal. 1. 12. Acts 26. 16. 2 Cor. 12. 2. Hence is it St. Paul and others prefix this title before their Epistles An Apostle of Iesus Christ. 3. Christ after he had ascended from earth to heaven sent his Spirit further to instruct his Apostles and to bring to their minds all that he had revealed to them before Iohn 14. 26. 4. Other Ministers living in the Apostles times declared what the Apostles had revealed to them from Christ 2 Tim. 2. 2. Heb. 2. 3. 5. Ministers suceeding the Apostles age after age preach the mysteries which are by Evangelists and Apostles written and recorded from Christ himself If any do otherwise he is pronounced accursed Gal. 1. 8. Rev. 22. 18. Thus we see how Christ still speaketh to his Church under the Gospel The reasons proving Christ to speak unto us in the Gospel may be 1. The profundity of the mysteries in themselves They are such as eye hath not seen nor ear heard neither have entred into the heart of man c. 2. The excellency of them 1 Tim. 3. 16. None but the Son of God was fit to reveale them Rev. 5. 4 5. 3. The kind of mysteries of the Gospel They all concern the free grace and rich mercy of God to man in Christ Jesus The summe of all is this God so loved the world that
are such as descend from the first stock namely Adam 1 John 3. 15. or from the head of the same Nation Exed 2. 11. The Political respect whereby any are called brothers is of such as are of the same Calling as Kings 1 Kings 20. 32. Captains 2 King 9. 2 5. Priests 2 King 23. 9. The sacred respect is in reference to profession of the true faith and that spe oâ—… re according to the rule of charity so all Professors are brethren Psal. 22. 22. Matth. 18. 15. or according to the Rule of certainty as the Elect of God Thus Ananias cals Saul a chosen vessel Brother Act. 9. 15 17. and Peter cals the same Paul 2 Pet. 3. 17. There is further a joynt acception of this relative Brother which is partly natural partly mysticall or spiritual and that betwixt the Sonne of God and sons of men Hereof see Ch. 2. § 106. The word Brother is here to be taken in the sacred or spiritual respect and that according to the Rule of charity Brotherly-love then here required is Such a liking affection as knits the hearts of Professours of the true faith one to another In this respect Professors are said to be of one heart Act. 4. 32. And they are exhorted to be perfectly joyned together in the same minde and in the same judgement 1 Cor. 1. 10. And God hath promised to give unto his one heart Jer. 32. 39. Ezek. 11. 19. § 4. Of the difference betwixt Love and Brotherly-love THe difference betwixt Love and brotherly-love consisteth in three things especially 1. The Object 2. The Subject matter 3. The Bond. 1. The object of love is of a larger extent then the object of brotherly-love That extendeth it self to all not aliens or enemies excepted Matth. 5. 44. This only to those that professe the faith as the word brother implieth 2. The Subject matter containeth the duties that the one or the other requireth In this respect the subject matter of brotherly-love is larger then of love For there is no duty that love requireth to be performed of another but brotherly-love requireth the same to be performed to a brother Yet brotherly-love requireth many duties to be done to a brother which love requireth notto be performed to all For love requireth none to cast holy things to dogs nor pearls before swine Matth. 7. 6. Where the Apostle saith 1 Cor. 5. 12. What have I to do to â—…udge them also that are without Do not ye judge them that are within He plainly sheweth that many duties that are to be performed to a Professor are not to be performed to such as are without that is to such as professe not the Gospel 3. The Bond whereby brotherly-love knits Professors together is stronger then the common bond of love In this respect the Apostle puts an emphasis upon doing good to the brotherhood Gal. 6. 10. Let us do good unto all men especially unto them who are of the houshold of faith Thus Christ himself distinguisheth betwixt those that are within and without For he is the Saviour of all men especially of those that believe 1 Tim. 4. 10. These differences shew that the excellency lieth upon brotherly-love §. 5. Of the Grounds of Love and of Brotherly love THe grounds of Brotherly-love are such as the grounds of love in general are but in a farre more excellent kinde which may be exemplified in six heads 1. Participation of the same Image On this ground the sin of murder is aggravated because In the image of God made he man Gen. 9. 6. Hence we may infer that nothing against love must be done to another but all duties of love must be performed to him because we are all after the image of God 2. Communion in the same nature which is flesh Thereupon saith the holy Ghost Hide not thy self from thine own flesh Isa. 58. 7. 3. Subjection to the same infirmities For all things come alike to all Eccl. 9. 2. This puts on love to bear others infirmities because they themselves are subject to the like It is said of the Highpriest under the Law That he can have compassion on the ignorant and on them that are out of the way for that he himself also is compassed with infirmity Heb. 5. 2. 4. The mutual need that one hath of anothers help This also puts on love to help such as need help that in case of need help by others may be afforded unto them In this respect saith the Apostle At this time your abundance may be a supply for their want and their abundance also may be a supply for your want 2 Cor. 8. 14. 5. Gods example For Christ exhorteth us to perform duties of love That we may be the children of our Father which is in heaven Mat. 5. 45. 6. Gods expresse precept Thou shalt love thy neighbour as thy self Levit. 19. 18. These also are the very grounds of brotherly-love But in a far more excellent and transcendent manner For 1. That Image of God which natural men bear is exceedingly defaced and impaired It is a very obscure and almost worn-out stamp of that glorious Image in which at first God made man I may resemble it to a Glow-worm or to certain Fish-bones which in the dark make a bright lustre but give no true light whereby we may discern one thing from another So by that remainder of Gods Image which is in natural men none could ever discern how to do any thing acceptably to God or availably to his own salvation But in Christ by the Gospel that glorious Image is renewed in Saints who are the brethren he means and they are not only exhorted to put on that new man which after God is created in righteousnesse and holinesse of truth Eph. 4. 24. but are also said to be changed into the same Image from glory to glory 2 Cor. 1. 18. 2. That nature whereof Professours are made partakers is not only an humane nature but the Divine Nature 2 Pet. 2. 4. For we are born again and that of God John 1. 13. As natural men are all one flesh so Saints are all one Spirit Ephes. 44. As they are of the flesh so these are of the Spirit John 3. 6. Wherefore as the Divine Nature is more excellent then the humane and the Spirit then the flesh so this ground of brotherly-love is more excellent then the former ground of love 3. Professors of the Gospel are subject also to many infirmities and temptations Satan most fiercely assaults them Luke 22. 31. For they are all Kings Rev. 1. 6. The devil therefore useth the policy of the King of Syria 1 King 22. 31. They are also subject to many infirmities In these respects there is great need of much brotherly-love to bear with one another Gal. 6. 2. 4. These also stand in much need of mutuall help for their spirituall good This is evident by the manifold exhortations tending to that purpose as Heb. 3.
117. VII The word of Grace must enter into the heart For this end mention is here made of the heart See § 117. VIII The word of Grace is able to establish the heart It can so satisfie and quiet it as it will stedfastly abide therein else it were in vain to exhort to have the heart established with Grace See § 118. IX Doctrins about meats are contrary to Grace They are here opposed to Grace See § 119. X. Doctrins of meats cannot establish mens hearts This negative not denieth that to meats which it ascribeth to Grace See § 119. XI Doctrins of meats never profited any mans soul. This is here expresly set down See § 119. XII Men use much to busie themselves about external Rites This phrase of being occupied intends thus much See § 120. XIII All the pains that men take about externall Rites doth not profit them Though they be occupied thereabouts yet they are not profited thereby See § 120. §. 122. Of the Christians Altar Verse 10. We have an Altar whereof they have no right to eat which serve the Tabernacle Verse 11. For the bodies of those beasts whose bloud is brought into the Sanctuary by the High-priest for sin are burnt without the Camp Verse 12. Wherefore Iesus also that he might sanctifie the people with his own bloud suffered without the gate THe Apostle here produceth another Argument to draw the Hebrews from doting upon legal Rites The former Argument was taken from the unprofitablenesse of them v. 9. § 119. This other is from the damage they bring to themselves thereby They deprive themselves of all benefit which they might otherwise receive from Christ. Of the notation of the word Altar See Chap. 7. v. 13. § 72. It is here taken tropically and that in a three-fold respect 1. By a Metonymy of the Subject The Altar is put for the Sacrifice laid thereon This is evident by the act of eating attributed thereto thus We have an Altar whereof they have no right to eat The Israelites did eat of the Sacrifice not of the Altar Thus metonymically is Altar used in these phrases They are 〈◊〉 with the Altar and partakers of the Altar 1 Cor. 9. 13. 10. 18. that is of the Sacrifices offered upon the Altar 2. By a Synecdochy one of the legal Rites namely Altar is put for all the rest as meats were § 119. 3. By a Metonymy of the Adjunct a type is put for the truth a shadow for the substance an earthy Altar and Sacrifice for the celestial Altar and Sacrifice which is Jesus Christ. Thus much may be inferred from the singular number Altar here used not Altars The Apostle maketh a like collection from the word seed in the singular number thus He saith not And to seeds as of many but as of one and to thy seed which is Christ Gal. 3. 16. In this respect we Christians who professe the Gospel of Christ and believe on him are said to have this Altar As it was ordained before the world so in this later age of the world it is exhibited and by the Gospel offered and by faith received Thus beleevers have it There is no other Altar in the New Testament warranted to Christians but Jesus Christ the truth of the legal Altars The Iews themselves at this day have no earthy Altar For Christians to frame to themselves earthy Altars as Papists do is worse then Judaism True it is that the ancient Fathers make frequent mention of an Altar and a Sacrifice which titles they give to the Table of the Lord and to the sacramental bread and wine set thereon but metaphorically not properly The Apostles never use this word Altar in reference to the Lords-Table but this phrase The Lords Table is expresly used 1 Cor. 10. 21. nor this word Sacrifice in reference to sacramental bread yet this word bread is expresly used in that respect 1 Cor. 18. 16 17. Altar and Sacrifice in reference to the Lords Table and sacramental bread have been abominably abused by Antichristians even unto plain and palpable Idolatry As they pretend true Altars and Sacrifice so also true reall sacrificing Priests which Title is not once no not metaphorically attributed to a Minister of the Gospel as he is a Minister yet in a metaphoricall and spirituall sense it is oft attributed to beleevers in regard of spirituall Sacrifices of prayers and praises which they offer to God 1 Peter 2. 5. Revel 1. 6. But Christ who is the truth and substance of legal Priests Sacrifices and Altars and in that respect most truly and properly a Priest Sacrifice and Altar hath these Titles in the New Testament attributed to him 1. He is styled a Priest Heb. 5. 6. This he is in his Person as he is God-man 2. A Sacrifice Eph. 5. 2. This he is in his humane Nature for his body was the offering Heb. 10. 10. 3. An Altar Revel 8. 3. This is in regard of his Divine Nature for his humane Nature the Sacrifice was laid upon the Divine Nature being united unto it and the Divine Nature sanctifieth the humane Nature which is the property of an Altar Mat. 23. 19. It hath been shewed Chap. 7. v. 3. § 25. that there were many Types of Christ. Among others the Altars were special Types Of them there were two sorts One was the great brazen Altar for Sacrifice Exod. 27. 1 c. The other was the Altar of gold for Incense Exod. 30. 1 c. Christ was typified by the former in regard of the Sacrifice of himself Ephes. 5. 2. He was typified by the later in regard of his Intercession whereby he maketh our persons prayers and other holy services acceptable to God Rev. 8. 3. 1. This truth of Christ being our Altar doth much commend the state of the Christian Church above the state of the ancient Jewish Church and amplifieth the goodnesse of God towards us above that which was shewed to them 2. This directeth us to be well informed in that Sacrifice which was offered up upon this Divine Altar that we may with greater confidence rest thereupon 3. This phrase We have an Altar encourageth us to bring all our warrantable spiritual Sacrifices thereunto and to offer them thereupon and in faith in Christs Intercession to offer up all our prayers and praises and to rest for acceptance thereupon This use the Apostle himself teacheth us to make hereof vers 15. As a Type hereof the Jews were to offer up their Sacrifices on the Altar in the Tabernacle Levit. 17. 4. Iosâ—… 22. 16 c. §. 123. Of having no right to eat of the Christians Altar THere is a fearfull doom denounced against all such as adhere to the Ceremonial Law in the time of the Gospel The doom is this They have no right to eat of the foresaid Altar Hereby is implied that they deprive themselves of the greatest benefit that God ever afforded to children of men even of Iesus Christ himself and
§ 148. III. Obedience must be yielded with due respect to Ministers This is intended under this phrase Submit your selves See § 148. IV. Ministers are watchmen They are here said to watch See § 149. V. Ministers watch especially for mens souls So much is here expressed See § 150. VI. Ministers must give an account This is here implied See § 151. VII Faithfull Ministers have an eye at their account They watch as they that must give an account See § 151. VIII Peoples proficiency makes Ministers give their account with joy See § 152. IX Peoples not profiting makes Ministers grieve See § 152. X. Grief of Ministers for peoples not profiting is discommodious to people See § 152. XI Prayer is to be made for others So much is here intended under this word pray See § 153 XII Prayer is especially to be made for Ministers Ministers are comprised under this phrase for us See § 153. XIII Conscionable Ministers are most to be prayed for This is the reason that the Apostle here renders for performing this duty See § 153. XIV A man may know that he hath a good conscience The Apostle asserteth thus much of himself See § 154. XV. Christians may in charity judge of others what they know of themselves These phrases of the plurall number we trust we have give evidence hereof See § 154. XVI A good conscience extends it self to all duties It is here said to be in all things See § 155. XVII A man of a good conscience will well order the whole course of his life So much is intended under this phrase to live being here brought in as the proof of a good conscience See § 156. XVIII A willing minde is a note of a good conscience The Apostle expresseth as much under this word willing See § 156. XIX Respect must be had to the manner of ordering our life This is intended under this word honestly See § 157. §. 162. Of Ministers praying for their people Verse 20. Now the God of peace that brought again from the dead our Lord Iesus that great Shepherd of the sheep through the blood of the everlasting Covenant Verse 21. Make you perfect in every good work to do his will working in you that which is well-pleasing in his sight through Iesus Christ to whom be glory for ever and ever Amen THat which the Apostle required of the Hebrews on his behalf he here performeth for them which is prayer For this Text containeth an effectuall prayer for them This is an especiall part of a Ministers Function It is that which the Apostles do in all their Epistles So did the Prophets use to pray for their people Samuel accounteth it a sin against the Lord to cease to pray for the people 1 Sam. 12. 23. Our Lord Christ much used this duty in the daies of his flesh for his Church He did sometimes spend a whole night therein Luk. 6. 12. An effectuall prayer of his for his Church is registred Ioh. 17. 6 c. Prayer is the means of obtaining all manner of good things not for our selves only but for others also and prayer is very powerfull for these and other like ends Of these and other motives to this duty See the whole Armour of God on Eph. 6. 18. Treat 3. Part. 1. Of Prayer § 15 c. Let such Ministers as desire the prayers of their people for themselves imitate this and other faithfull Ministers of God in praying for their people earnestly frequently in publick and private ordinarily and extraordinarily Thus will their watching and pains taking for their people be more acceptable to God and profitable to their people A greater part of the Apostles prayer is spent in describing him to whom he makes his prayer and that by two of his eminent properties namely his Goodness in this phrase The God of peace and his Greatness in this Which brought again from the dead So as a serious consideration of his excellencies on whom we call and particularly of his Goodness and Greatness is an especiall means to quicken up the spirit unto due prayer See more hereof on the Guide to go to God or Explanation of the Lords Prayer § 4 6. §. 163. Of the God of peace THe title God is here especially to be applied unto the first person in regard of that speciall relation which it hath to Iesus Christ whom God the Father brought again from the dead Yet this property of peace here applied to him is not so proper to the first person as it excludeth the other two For the second person is the Prince of peace Isa. 9. 6. and the third person is the Spirit of peace This then is the property of the Divine nature rather then of any one particular person exclusively God is here and elsewhere thus styled The God of peace in that he is the primary Fountain and Author of all peace and the Worker and Finisher thereof and there is no true peace but of God as is evident by this phrase The peace of God Phil. 4. 7. Col. 3. 15. And Gods Embassadors have the ministry of reconciliation 2 Cor. 5. 19. and their message the Gospel of peace Rom. 10. 15. Peace according to the notation of the Greek word signifieth a knitting in one It is God the Creator of all that doth properly knit things in one At first God created all things in perfect concord and peace When by mans transgression disunion and discord was made betwixt God and man man and his own conscience and betwixt one man and another God made up all these breaches 1. God gave his Sonne to make reconciliation betwixt himself and man 2 Cor. 5. 19. 2. God by faith in Christ and the renovation of the holy Ghost worketh peace of conscience in man and so maketh peace betwixt a man and himself Phil. 4. 7. 3. God communicateth to his children such a spirit of union as they thereby are at peace one with another Isa. 11. 5. 4. Peace being a comprehensive word compriseth under it all manner of blessings which come from above even from the Father of lights Iames 1. 17. The Apostle in the beginning of his prayer giveth this style The God of peace to him on whom he calleth to strengthen both his own and their faith in a stedfast expectation of obtaining the blessings which he prayeth for For what may not be expected from the God of peace from him that is the Fountain of all blessing from him who is reconciled and at peace with us from him that pacifieth our conscience from him that knitteth us together by the bond of peace To meditate hereon when we go to God and call upon him would much inlarge our spirits in praying to God and strengthen our faith in obtaining that which we pray for This title God of peace should so work on us who profess our selves to be servants and children of this God as to follow peace that as he is
Shame despised by Christ 12. 21 Sâ—…edding of blood procures remission 9. 111 Sheep of Christ 13. 169 Sheeps properties 169 Shepherd Christ is 13. 166 Shepherd great 13. 168 Shepherds effects 13. 166 Shew-bread typified Christ 9. 13 Sight spirituall 2. 72 Sight of God makes sincere 13. 174 Sight of God beneficiall and honourable 12. 78 Signes 2. 31 32 Sin a filth and purged by Christ 1. 28 Sin hath degrees 2. 18. 3. 85 Sin how it appears horrible 3. 88 Sins of old punished warnings unto us 3. 89 Sins why registred 3. 90 Sin continued in the greater 3. 102 Sin deceitfull 3. 122 148 Sin is in justified persons 9. 131. and 107 Sin seen by God in justified persons 4. 78 Sin none in Christ 4. 91 Sin pardonable 5. 8 Sin See Pardon Sin put away by Christ 9. 131 Sin born by Christ 9. 1â—…9 Sin destroyed by Christs last comming 9. 144 Sin purged troubleth not 10. 5 Sin to be confessed 10. 7 8 Sin against evidence of the Spirit 10. 93 Sin may prove unpardonable 10. 94 Sin not pardoned bringeth damnation 10. 95 Sin the cause of Saints suffering 12. 27 Sincerity 3. 70 126 Singing commended 2. 115 Syon a type of the christian Church 12. 1â—…0 Sit how Christ doth in heaven 1. 31 Six daies why spent in creating 4. 31 Slâ—…th about grace 6. 81 Small things not to be despised 11. 57 Snuffers typified discipline 9. 10 Solitarinesse fit for communion with God 8. 19 Son-ship of Christ 1. 15. 3. 55 Son appointed of the Father 1. 16 Son of God variously taken 1. 47 Son of God begotten 1. 49 Son and Father the same essence 1. 51 Son and Father distinct persons 1. 52 Son of God how subject to the Father 1. 109 Son of Man 2. 54 Sons of Christ How known 2. 50 128 Sons of God subject to suffering 5. 47 Soul how attributed to God 10. 149 Soul-suffering of Christ 2. 76 Souls of men are of a spirituall substance 12. 110 Souls excellency above Angels 12. 110 Souls in heaven greater glory since Christ then before 8. 53 Souls perfection in heaven 12. 112 Souldiers to be succoured 7. 8 Speech why given 11. 70 Speciall relation betwixt God and his people 8. 67. and 11. 78 Spies lawfull 11. 186 Spirit resembled to oile 1. 119 Spirit in Christ above others 1. 123 Spirit for Christs divine nature 9. 77 Spirit diversly taken in Scripture 12. 110 Spirituall what it intendeth 7. 80 Sprinkling blood 11. 157 Sprinkling blood and water 9. 71 Sprinkling Christs blood 9. 72 Sprinkling the booke of the Covenant 9. 104 Sprinkling all the people 9. 105 Stability none here 13. 138 Standing what it implieth 1. 31 Stand not at a stay 6. 3 Stars are innumerable 11. 60 Stedfastnesse of Gods word and Law 2. 11 12 Stoning to death 11. 254 Strange tongues to be interpreted 7. 19 Strange phrases to be mollified 7. 55 Strange doctrines 13. 115 Strange Land 11. 44 Strangers Saints are 11. 68 Strong meat 5. 66 72 Study for heaven 4. 64 Subjection 2. 43 Subjection to Christ 2. 62 Substance preferred before circumstance 13. 189 Suffer word of exhortation 13. 18â—… Sufferings of Christ 2. 76 96 97. and 12. 17 Sufferings of Christ and his members moderated 2. 59 Sufferings of Saints glorious 2. 97 Sufferings make Christ and Saints conformable 2. 100 Suffering the portion of Gods Sons 5. 46 Sufferings of Saints short 10. 138 Sufferings of Jewes for religion 11. 244 Suffering of Saints for advantage 11. 250 Superiours command no warrant for evill 11. 130 Superiority in office may stand with equality in state 7. 41 Superstitious too sedulous 13. 120 Supper of the Lord. Principles about it 6. 15 Supports in trials 11. 243 Suretiship Gods oath is 6. 138 Surety Christ is and wherein 7. 93 Swearing is a kind of suretiship 6. 138 Swearing attributed to God 3. 114 115 and 6. 97 Swearing of God infallible 4. 26 And immutable 6. 140 Swear why God doth 7. 91 Swearing of God by himself 6. 98 Swearing God conforms himself to man 6. 115 Swear man may 6. 116 Swear lawfully 6. 117 Swearing severall kinds 6. 119 Swear by God alone 6. 120 Swear not by creatures 6. 123 Swear not things unlawfull 6. 124 Swear not falsly 6. 127 Swear not rashly 6. 128 Swearing a solemn rite 7. 91 Swear God did in ordaining Christ a Priest 7. 91 Sword The word like it 4. 71 Sword two edged 4. 71 T. TAble typified communion 9. 11 12 Tables of the Covenant 9. 30 Tables why of Stone 9. 30 Tabernacle a type of Christs body 8. 5 and 9. 55 Tabernacle who serve it 13 124 Tabernacles of Patriarchs 11. 46. See Tents Taste 2. 79 How Christ tasted death ibid. Tasting the heavenly giâ—…t 6. 33 Tasting the good word 6. 35 Tasting heavenly glory 6. 36 Teachers excellency requires hearers heed 2. 2 5 Teachers wisdome in disposing their matter 9. 33 Tears may sometimes be in vain 12. 96 Teares when acceptable 12. 96 Terrible God is 10. 15 Testament See New Testament or last will ratified by death 9. 93 Testament ratified inviolable 9. 94 Testament unjust anull 9. 94 Testaments how violated 2. 94 Testament See Covenant Testators generall intent to be observed 9. 94 Testimony See Witness Testimony of Scripture See Scripture Tempted how many wayes Christ was 2. 96 Tempted how far and why Christ was 2. 182 183 Tempted how any man may be 2. 185 Tempt God how a man doth and what the causes and effects thereof 3. 96 Tempted how Abraham was 11. 83 Tempted best are 11. 83 Temptations on the right hand dangerous 11. 256 Temporall blessings no sure evidence of Gods favour 3. 92 Temporall blessings not the only object of faith under the Law Tents of Patriarchs 11. 45 Tenths given to Melchisedeck 7. 16 Tenths how far due to other Ministers 7. 17 Tenths why given to Levites 7. 33 40 Tenths argue superiority 7. 33 Tenths paid by Levy in Abraham 7. 56 Therefore 1 117. 2. 2 Threats of God assuredly executed 3. 174 Throne of Christ 1. 106 110 Throne of grace 4. 94 Thrones Angels 1. 84 Time See Opportunity See Sâ—…t Timotheus 13. 185 Tithes See Tenths Titles before Epistles 1. 3 Tortures on Professors of truth 11. 245 Trading in sin 10. 89 Traditions how usefull 11. 244 Transitions usefull 8. 2 Translation of Enoch 11. 17 Transgression distinguished from disobedience 2. 14 Transgression punished 2. 15 16 17 12 127 Transubstantiation refuted 9 107 Trie See Tempt Trials See Afflictions Trials many and great Christians are subject unto 10. 120 123 125 Treasure what is 11. 143 True and tipycall opposed 8. 6 Truth to be granted to adversaries 9. 2 Truth received 10. 91 Trust in God 2. 119 Types were not the the truth nor to be rested in 4. 49 Types why instituted 4. 49 Types had their truths 4. 50 Types had their heavenly truths 8. 13. and 9. 115 117 122. Types in what cases rejected 4. 50. and
Manna was put in a golden pot An Omerful of Manna was kept A por of Manna set before the Lord. Manna preserved for future agâ—…s a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aarons roâ—… a staffe Aarons rod typified Christ. Aaron chosen What tables are here meant a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tabula b Plaâ—…ca why Tables of covenant Why Tables of stone a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Operimentum d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propitiatorium e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Mercy-Seat a type of Christ. The Mercy-Seat of gold The Mercy-Seat of the same measure with the Arâ—…e The Mercy-Seat set upon the Ark. God made known his will at the Mercy-seat a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What Cherubims signifie b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherubims do not justifie Images in Churches Cherubims of Gold Cherubims of beaten work Cherubims wrought out of the Mercy-seat The place where the Cherubims stood The manner of the Chrubims standing * Rev. 6. 16. * Isay 6. 2. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things for Gods service must be prepared What things fit for Godâ—… service Who were Priests Ministers of God must be appointed by God a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The second Tabernacle The high Priest alone appears before the Mercy-seat a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why the Priest entred into the most holy place every year Why but once a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A double negative emphaticall How the high Priest entred within the vail See v. 18 Sect. 99. No comming to God without blood How Gods free grace stands with Christs satisfaction Christs blood aggravateth sin amplifieth mercy a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why offerings for errours c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 Errours opposed to presumptuous sins Numb 16. 22. and expounded The sin there meant not the sin against the Holy Ghost e 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No sin veniall Ignorance a vain plea. Conscience of every sin Search after errours a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Testimony of the holy Ghost is How spiritual applications of external truths may be made a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luceo in lucem profeâ—…o See v. 24. Sect. 124. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saints under the Law by Christ entred into Heaven Tabernacle diversly taken a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Types were but for a time God ordered the state of his Church according to their capacicities Difference betwixt legall and Evangelicall Ordinances a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Types made not perfect Legal rites purged not the conscience Legal rites concerned the outward man What meats imply a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What drinks imply d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 6. â—… 2. Sect. 12. What washings imply * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What Ordinances of the flesh implie Difference betwixt carnal and spirituall h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What intended under this word imposed k Iunius in paral Pareus in loc l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is the time of reformation a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What meant by good Good things to come What they are Difference betwixt the legall Priesthood and Christs The priviledge of Christians a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blood of beasts the type Blood of God the truth How Gods blood Communication of properties 〈…〉 〈…〉 〈◊〉 Mans ingratitude Nothing too deare for Christ. Give selves to Christ. Grounds of faith a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How Christ entered by blood How oâ—…t Christ shed blood a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Solvo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redimo c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Redemption What Redemption and how wrought True Redemption by Christ. How Redemption giveth cause of humiliation How of gratulation How of subjection to Christ. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Redemption for us a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b A minori Proofs from known things a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things effectuall to what they are ordained See Sect. â—…5 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The type of the red cow a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 juvenca b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 domo Ashes put for water a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why things common counted polluted a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 14. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The truth of types to be highly esteemed Spirit for Christs divine nature Several kinds of spirits How Christs blood more effectuall then others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In extremis Christ voluntarily died See chap. 10. v. 5. Sect. 15. Christâ—… death a ransom See Domest Duties on Eph 5. 25. Treat 1. Sect. 30. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Libor a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amomum Christ God-man offered himself to God The Son of God offered himself to the Father Why Christ offered himself to God Gentiles sacrificed to Priests How things done by men please God a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christs blood purgeth the soul from sin Our uncleannesse a matter of humilation Comfort in meanes of cleansing Use means of cleansing Sin affrighteth the conscience most Pardon of sin quiereth the conscience most a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See v. 13. Sect. 73. The Aposâ—…les 〈◊〉 The manner of bringing in the proof a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ for mans good undertook many offices Why Christ a mediatour of the new Testament a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See v. 12. Sect. 62. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christs death a ransome for
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
but was made known to them by others 1 Pet. 1. 8. Thus it appears that this confirming of Christs Word added nothing to the authority thereof The Church may confirm the sacred Scriptures to be the Word of God yet confer nothing to their authority Divine mysteries may be confirmed by humane testimonies yet no authority brought thereby to those mysteries God being pleased thus to confirm the Gospel to us it ought to be a steadfast word to us see § 11. we ought with all steadfastness of faith to receive it and to continue steadfastly therein as the Christians of the primitive Church did in the Apostles doctrine Acts 2 42. §. 26. Of Apostles THey by whom Christs Word was confirmed were They that heard him Hereby are meant such as Christ chose to be his Disciples who continually followed him who heard his Sermons and saw his Works whom he made Apostles Luke 6. 13. An Apostle according to the notation of the Greek word signifieth one that is sent from another Thus an Apostle saith Christ sent me to preach the Gospel 1 Cor. 1. 17. The Greek word is used for a Messenger and so translated Phil. 2. 25. Most frequently in the New Testament an Apostle is put for such an one as was sent and deputed to a peculiar Function which was an extraordinary Function endowed with many priviledges Apostles therefore were distinguished from other Ministers both by the manner of calling them and also by the priviledges confirmed on them Their Calling was immediate from Christ himself That may be applied to all the Apostles which St Paul saith of his own particular Calling An Apostle not of men neither by man but by Iesus Christ Gal. 1. 1. Their special priviledges were these 1. To plant Churches and to lay the foundation In this respect saith the Apostle I have laid the foundation 1 Cor. 3. 10. 2. To be immediatly inspired John 14. 26. Gal. 1. 12. 3. To be infallibly assisted by the holy Ghost Iohn 16. 13. 21. 24. 4. To be limited to no place but sent out into the whole world Matth. 28. 19. 5. To have a power to give the holy Ghost Acts 8. 17. 6. To confirm their Doctrines by Miracles Matth. 10. 1. Acts 2. 43. 5. 12. 7. To understand and speak all manner of Tongues Acts 2. 11. 8. To execute visible judgements on notorious sinners Acts 5. 5. 13. 11. These priviledges evidently demonstrate that the Apostles were extraordinary Ministers of extraordinary Abilities whereby they were the better fitted to their extraordinary work This gives evidence of the wisdom of Christ in ordering the affairs of his Church and of his care thereabouts in that he enableth provideth and prepareth for his Church such Ministers as may be fittest for the present estate and condition thereof It is an especial part of wisdom to take due notice of the present particular charge which is under one and answerably to provide for it It is noted as a point of prudence in Saul that when he saw any strong man or any valiant man he took him unto him 1 Sam. 14. 52. namely to be a Leader and to have a command in his Army Christ in his wisdom doth not only finde such but also he makes such as the present state and need of his Church requireth §. 27. Of confirming the Gospel to them that then lived ABout confirming the Gospel this clause is added to us Hereby the Penman of this Epistle includes himself in the number of those to whom the Gospel is here said to be confirmed as he did before in the number of those whom he exhorted to give diligent heed to the Gospel and to beware that they let not slip what they had heard and whom he told that they should not escape if they neglected so great salvation From this expression Confirmed to us by them that heard him we may well inferre that this Epistle was written in the Apostles daies yea and by one of the Apostles Of the Author of this Epistle see the Title § 4. But on the contrary it is by many hence inferred that neither Paul nor any other of the Apostles was the Author thereof because he saith that it was confirmed to them by the Apostles Whence they gather that the Penman hereof received not the Gospel from Christ which Paul did Gal. 1. 12. and all the other Apostles Matth. 28 20. Act. 1. 3. Many Answers may be given to this Objection 1. The two Greek pronouns of the first and d second persons plural have so small a difference and that in one onely letter as one may soon be put for the other Judicious Beza saith that he hath oft noted this mistake If therefore the second person plural were here put thus was confirmed to you that scruple is clean taken away 2. This phrase Unto us may be referred to the Time as well as to the Persons as if it had been thus translated untill us or to our daies implying that the Gospel from Christs own preaching thereof was confirmed by the Apostles to their very daies 3. The Apostle may use the first person as he was a member of that mysticall body whereof they to whom he wrote were also members and by virtue of that communion include himself though it did not in particular concern himself Thus he puts himself in the number of those who shall be living at Christs last coming where he saith WE shall not all sleep 1 Cor. 15. 51. yet he himself slept many hundred years ago So 1 Thess. 4. 17. 4. The Gospel might be confirmed to Paul by other Apostles though it was immediatly revealed unto him by Jesus Christ Not that that confirmation wrought in him any greater assurance of the truth thereof but that it established the Church more therein by the mutual consent of other Apostles with him to this purpose saith the Apostle I communicated unto them the Gospel c. least by any means I should run or had run in vain Gal. 2. 2. 5. The confirmation here intended may have reference to the miracles which were wrought by the Apostles Thus might the Gospel be confirmed not only to other believers but also to the Apostles themselves even by the miracles which they themselves and others also did To this purpose tends the praier of the Apostles Act. 4. 29. 30. 6. The words do not necessarily imply that the Penman of this Epistle or any other person was confirmed but rather that the Gospel it self was confirmed Hereof see § 25. §. 28. Of God working miracles THe Apostle yet further proceeds in setting down another confirmation of the Gospel It was first preached by Christ then confirmed by the Apostles and now again by God himself Namely by such Divine works as could not be performed but by a Divine power the very power of God For God hath restrained the power of all creatures within a compass They cannot do
any thing above or beyond the course of nature much less against it This prerogative the Lord of nature hath reserved to himself That men may see and know and consider and understand together that the hand of the Lord hath done this Isa. 41. 20. The things which are impossible with men are possible with God Luke 18. 27. For with God all things are possible Mark 10. 27. Nothing shall be impossible with him Luke 1. 37. As God can and doth daily work by means so when it pleaseth him he can work without means by extraordinary means and by contrary means 1. Without means God made the world Gen. 1. 3. Psal. 33. 9. Moses remained alive forty daies and forty nights and neither eat bread nor drank water Deut. 9. 9. So Elijah 1 King 19. 8. And Christ Matth. 4. 2. 2. The extraordinary means which God hath used have been manifold as 1. In the very thing it self or kinde of means Manna wherewith the Lord fed the Israelites fourty years together was a grain that fell from heaven Exod. 16. 4 c. the like was never heard of before or since 2. In the quantity of the means The meal and oyl wherewith the Prophet Elijah and the widow of Zarephah and her houshold were nourished for three years together was in the kinde of it ordinary but that so little meal as could make but one little cake and so little oyl as was but sufficient for that cake should feed so many so long was extraordinary and miraculous The like may be said of the five loaves and two fishes wherewith Christ fed five thousand men beside women and children Matth. 14. 17 c. 3. In the quality of the means that Daniel and his three companions should for three years feed on pulse only and drink water only and yet their countenances appear fairer and fatter then they who did eat of the choicest meat and drink that could be provided for that end was also miraculous and appeared to be an especial work of God Dan. 1. 5 c. 4. In the manner of providing means that Ravens should be Elijahs Caters constantly to provide him bread and flesh in the morning and bread and flesh in the evening was extraordinary 1 King 17. 6. So also that water upon striking of a Rock with Moses his Rod should flow forth and run like a River Exod. 17. 6. Psal. 105. 41. 3. That the three servants of God should be preserved safe in the midst of an hot fiery Furnace was against means or by contrary means for fire is an ordinary means to consume things cast thereinto Dan. 3. 27. The like may be said of Daniels preservation in the Den of Lions Dan. 6. 22. All these and other like works that are beyond the course of nature are done by God himself Of them all it may be said This is the finger of God Exod. 8. 19. §. 29. Of creatures disability about miracles SUndry Objections are made against the foresaid truth but they may all easily and readily be answered Obj. 1. Christ in the daies of his flesh wrought miracles Answ. Christ in the lowest degree of his humiliation retained his Divine dignity and ever remained to be true God One with the Father John 10. 30. He being in the form of God thought it not robbery to be equal with God but made himself of no reputation Phil. 2. 6 7. What thing soever the Father doth these also doth the Sonne likewise John 5. 19. Christ by his miracles proved himself to be true God Matth. 9. 6. This therefore confirmeth the point that Christ the true God wrought miracles Obj. 2. Prophets Apostles and others who were meer men wrought miracles as Moses Exod. 4. 8. Elijah 1 King 17. 21 22. Elisha 2 King 4. 25. All the Apostles Matth. 10. 1. Answ. God wrought those miracles by them They were but Gods Ministers and instruments therein Peter acknowledges as much Act. 3. 12 16. Thereupon Peter when he miraculously cured Aeneas thus saith unto him Aeneas Iesus Christ maketh thee whole Act. 9. 34. Obj. 3. Wicked men have wrought miracles as Iudas Matth. 10. 1 4. And such as followed not Christ Luke 9. 49. And they of whom Christ saith Depart from me ye that work iniquity Matth. 7. 22 23. Answ. God may and oft doth use wicked men to confirm his truth by miracles as well as to preach it Obj. 4. Miracles may be wrought against the truth For in the Law it is said If there arise among you a Prophet or a dreamer of dreams and giveth thee a sign or a wonder and the sign or the wonder come to pass whereof he spake unto thee saying Let us go after other Gods thou shalt not hearken Deut. 13. 1 2 3. Answ. 1. In the Text there is only a supposition made If there be which doth not necessarily imply that such a thing may be 2. There may be signes and wonders done which are not true miracles 3. Their foretelling of a thing may be upon meer conjecture as Fortune-tellers guesse at things to come But herein is nothing extraordinary 4. God may work by such evil instruments in such an evil cause to try whether his people will be drawn by any means from a known truth This may seem to be implied in these words For the Lord your God proveth you to know whether you love the Lord your God with all your heart and with all your soul Deut. 13. 3. Obj. 5. The Sorcerers in Egypt wrought miracles For it is said that they also did in like manner with their inchantments Exod. 7. 11 12 22. 8. 7. they did as Moses had done before they turned the Rod into Serpents and water into blood and they brought abundance of Frogs Answ. In outward appearance there was some likenesse betwixt the things which Moses did and which the Sorcerers did but in the truth and substance of the things there was a very great difference The things which Moses did were true and proper miracles but the things which the Sorcerers did they did only appear unto mans eye to be so For the devil can present to the eye of man shews and shapes of such things as indeed are not But suppose that the things which the Sorcerers pretended were reall that there were true Serpents true Blood true Froggs the devil might secretly bring from other places such things and present them before Pharaoh and before them that were present with him And this not above much lesse against the course of Nature Obj. 6. A woman that had a familiar spirit raised Samuel after he was dead 1 Sam. 28. 11 12. Answ. That which appeared to be like unto Samuel was not Samuel himself but the devil presented unto Saul a shape like unto Samuel in which the devil himself spake unto Saul Though he pretended to foretell things future yet he did it but by guesse He saw the Philistims very well prepared and