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.
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
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
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
1. By purging away this kinde of filth Christs sacrifice is distinguished from all the legal sacrifices and purifications none of them could purge away sinne Sinne makes too deep a stain even into the very soul of man to be purged away by any external and earthly thing That which the Apostle saith Heb. 10. 4. of the blood of Bulls and Goats which were the greatest and most efficacious sacrifices of the Law may be said of all external means of purifying It is not possible that they should take away sinnes Therefore they are said to sanctifie to the purifying of the flesh Heb. 9. 13. not to the purifying of the soul. Quest. Was not legal uncleanness a sinfull pollution Answ. Not simply as it was legal that is as by the Cerimonial Law it was judged uncleanness For 1. There were sundry personal diseases which by that Law made those that were infected therewith unclean as Leprosie Lev. 13. 3. Running of the Reins Lev. 22. 4. Issue from the flesh Lev. 15. 2. and other the like 2. There were also natural infirmities which were counted uncleanness yet not sins in themselves as womens ordinary flowers Lev. 15. 33. their lying in ehildbed Lev. 12. 2. 3. Casual matters that fell out unawares and could not be avoided caused uncleanness Lev. 5. 2. Numb 19. 14. 4. So also did sundry bounden duties for the Priest who slew and burnt the red Cow and he who gathered up her ashes were unclean yea and he who touched a dead corps which some were bound to do for a decent burial thereof Numb 19. 7 10 11. Quest. 2. Was it not a sinne to remain in such uncleanness and not to be cleansed from it Answ. It was and thereupon he that purified not himself was to be cut off Numb 19. 13 26. But this sinne was not simply in the legal uncleanness but in the contempt of that order which God had prescribed Lev. 22. 9. or at least in neglect of Gods Ordinance The like may be said of an unclean persons touching any holy thing Lev. 22. 3. It was sinne if he came to knowledge of it Lev. 5. 3. because therein he wittingly transgressed Gods Ordinance Quest. 3. Were not sinnes also taken away by the oblation of legal sacrifices Answ. True it is that by the offering up of those sacrifices people were assured of the pardon of sinne but not as they were external things but as they were types of the allsufficient sacrifice of Christ It was then peoples faith in the mysticall substance of those sacrifices which was Christ whereby they came to assurance of the pardon of sinne It therefore remains a true conclusion that sinne is purged away by Christs sacrifice alone so as herein the sacrifice of Christ surpasseth all other sacrifices Whereas the Apostle further addeth this relative particle OUR our sinnes he maketh a difference therein also betwixt the Priests under the Law with their sacrifices and Christ with his For they offered for their own sinnes Lev. 16. 6. as well as for others But Christ had no sinne of his own to offer for His sacrifice was to purge away Our sinnes our sinnes only not his own Thus is this phrase to be taken exclusively in relation to Christ himself but in relation to others inclusively None no not the best excepted For the Apostle using the plural number indefinitely includes all of all sorts and using the first Person puts in also himself though an Apostle and so one of the most eminent Christians §. 29. Of Christs purging our sinnes by HIMSELF A Third difference betwixt Christ and the legal Priest is in the sacrifice by which the one and the other purged people The Priests sacrifice was of unreasonable beasts Christ of HIMSELF He by himself purged our sinnes The first particle of this verse who having reference to that excellent Person who is described in the words before it and after it noteth out the Priest This clause by himself sheweth the sacrifice or means of purging The Sonne of God the Creator of all things the Sustainer and Governour of all is the Priest and this Priest offered himself and so by himself purged our sinnes True it is that the humane nature of Christ only was offered up whereupon it is said that he was put to death in the flesh 1 Pet. 3. 18. and suffered for us in the flesh 1 Pet. 4. 1. yet by reason of the hypostaticall union of his two natures in one Person he is said to give himself Ephes. 5. 2. and to offer up himself Heb. 7. 27. And thereupon it is said that he put away sinne by the sacrifice of himself Heb. 9. 26. And as here purged our sinnes by himself For as much as it was impossible that the Word should die being the immortal Sonne of the Father he assumed a body that he might die for all and yet remain the incorruptible Word Great is the emphasis of that phrase It sheweth that this work of purging our sinnes was above humane strain though an humane act or rather passion were requisite thereto as to suffer to shed blood to die yet a divine value and vertue must needs accompany the same to purge sinne It must be done even by him himself who is God-man He himself must be offered up In which respect it is said that God hath purchased the Church with his own blood Acts 20. 28. This title Himself having reference to that Person who is both God and man includes both the natures This Person himself offered up himself to purge our sinnes by himself This is a great mystery the like was never heard of The Priest that offereth the sacrifice that is offered one and the same The same mystery is implied under this phrase Christ sanctified the people with his own blood Heb. 13. 12. But this of sanctifying or purging with or by himself hath the greater emphasis More cannot be said to set out the invaluable price of our redemption the indelible stain of sinne and available means of purging it See Chap. 9. v. 12. § 57. §. 30. Of Christs glory after his suffering A Fourth difference betwixt Christ and the Levitical Priesthood is in these words He sate down on the right hand of the majesty on high Hereby is implied a continuance of Christs Priesthood after his death This is denied of the Priesthood under the Law Chap. 7. 23. But Christ having by his death offered up a sufficient sacrifice for all our sins and by his burial sanctified the grave and that estate wherein the bodies of beleevers after death are detained till the day of consummating all things rose from the dead and ascended into Heaven there to continue an high-Priest for ever This then notes out another part of Christs Priesthood The former was of subjection and suffering this of dignity and raigning By that was the work wrought and price laid down by this is the efficacie and virtue thereof applied and the benefit
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
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
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.
were at variance 4. The person that interposed betwixt them 5. The motive that stirred him thereto 6. The benefit of that office 7. The parties that partake of that benefit 8. The continuance thereof 1. The generall nature of this office may be gathered out of these words A Mediator is not a Mediator of one Gal. 3. 20. The meaning is that a Mediator stands as a middle person betwixt two parties or sides The notation of the word importeth as much and most properly it is used of standing betwixt such as are at variance 2. The main end of a Mediator is to reconcile the persons that are at variance namely the party offending to the party offended The Apostle thus expresseth it Iâ—… Christ Iesus ye who sometimes were far off are made nigh by his blood Eph. 2. 13. and again It â—…leased God having made peace thorow the blood of Christs Crosse by him to reâ—…oncile all things to himself Col. 1. 19 20. 3. The persons that were at variance were on the one side God the Creator and on the other side man who had sinned against God and provoked his wrath Many of the Angels sinned also and stood in need of a Mediator but none ever undertook to be a Mediator for them Our Mediator took not upon him the nature of Angels Heb. 2. 16. For man only he interposed himself 4. The person that enterposed was the Son of God who for that end assumed 〈◊〉 〈◊〉 that he might be fit to stand betwixt God and man For tâ—…ere is 〈◊〉 God and 〈◊〉 Mediator between God and man the man Christ Iesus 1 Tim. 2. 5. None could be worthy to appear before God but God None fit to appear for man but 〈◊〉 Therefore 〈◊〉 〈◊〉 in the flesh 1 Tim. 3. 16. was this Mediator 5. The 〈◊〉 waâ—… only his speciall and peculiar love to man Tiâ—… 3. 4. This 〈◊〉 the Father to give his Sâ—…n for that end Iâ—…l 3. 16. This moved the Son to 〈◊〉 〈◊〉 to that 〈◊〉 Eph. 5. 25. 6. The 〈◊〉 〈◊〉 of this office is reconciliation and peace betwixt God and 〈◊〉 God is moved by the mediation of his Son to pardon mans sin and to accept him into grace and favour and Christ undertaking to be a Mediator for man so communicates his Spirit into him as thereby man is humbled for his sins past deâ—… pardon and sets himself to please and honor God Thus this Mediator as he â—…ed the heart of God to man so also he turneth the heart of man to God God â—…th to such as are reconciled It is my people and they say The Lord is my God â—…ch 13. 9. 7. The parties that partake of the benefit of Christs mediation are the elect of God Those God gave to Christ. Christ died for those whom God gave to him â—…d he reconcileth those for whom he died All others are comprised under this â—…ord world concerning whom Christ thus saith I pray not for the world Ioh. 17. 9. 8. Christ continueth this office so long as there remain any of the elect to be reconciled which will not be till all things be perfected In this respect it is said that â—…e eâ—…er liveth to make intercession for them Heb. 7. 25. 1. This gives us to understand the woefull condition of such as are without this Mediator They are in the case of devils They are liable to Gods wrath and Gods wrath is a consuming fire This is one cause of the everlasting continuance of â—…ell toâ—…ments that there is no Mediator for them that are in hell Woefull in this 〈◊〉 all Pagans that have no knowledge of this Mediator and all Hereticks that deny either of his natures or the union of them in one person whereby he becomes fit to be a Mediator Yea and all incredulous persons who believe not on him 2. This gives a demonstration of the folly of those that choose to themselves any other Mediators What shew of reason can be rendred of this folly Can any be thought more able taken more fit more worthy more willing then he that hath uâ—…der 〈◊〉 Papists that heap to themselves many Mediators make humility a pretence for what they do There were in the Apostles time who made such a pretence for worâ—… of Angels The Apostle stiles it voluntary humility or affected humility Pâ—…ce of humility against Gods word is plain presumption and high arrogancy Oâ—…e cals it hypocriticall humility That therefore is a meer pretence and no good ground for a matter of so great consequence Papists to justifie their 〈◊〉 of mediators do further distinguish betwixt a mediator of redemption and a mediator of intercession Hereupon they granted that Christ alone is the Mediator of redemption but withall infer that Angels and Saints may be Mediators of intercession Answ. These two effects of a Mediator Redemption and Intercession cannot be severed one from another He that is a Mediator of Redemption will also be a Mediator of Intercession and he that is a Mediator of Intercession must be a Mediator of Redemption that his intercession may be prevalent Intercession is an application of the merit and virtue of Redemption who then can do that to purpose but â—…e that hath wrought the redemption Besides of the two the mediation of Interâ—…on is of as much worth as the other And the life and virtue of Redemption coâ—…th in Intercession If comparison might be made the mediation of Intercesâ—… would appear to be the more excellent in this that Redemption was done by suffering but the ground of Intercession is in the dignity of the person Thus by Pâ—… application of the foresaid distinction the more excellent kind of mediation is attributed to meer creatures and thereby Christ is debased below Angels and Saints But to shew that their distinction is against the intention of the holy-Ghost where mention is made of mediation of Intercession there it is said that there is one Mediator between God and man the man Christ Iesus 1 Tim. 2. 5. Where mention is â—…de of Christs mediation there we shall oft find mention of his intercession 3. This point of Christs mediation is a ground of much comfort encourageâ—… and confidence to us poor sinners to whom as sinners God is in himself a â—…ing fire If we duly weigh on the one side Gods Majesty pâ—…rity justiceâ—… wrath and on the other side our basenesse weaknesse vilenesse and wretchednesse we cannot but discern what need there is of a Mediator Adam before he had knowledge hereof when he heard the voyce of the Lord hid himself from the presence of God Gen. 3. 8. Yea this Mediator himself out of this office is very 〈◊〉 â—…ull Rev. 6. 16. But by this Mediator a free accesse is made to the throne of grace so as we may and ought boldly go thereto Heb. 4. 16. This was it that put great confidence in the Apostle Rom. 8. 34 35. 4. This point of
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
§ 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
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
§ 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
likewise Joh. 5. 19. The difference is only in the manner The Father doth all by the Sonne and the Sonne doth all from the Father The Apostle here sets out the dignity of Christ under this title Heir rather then Lord as Acts 2. 36. 1. To give proof of that relation which he noted before that Christ was truly and properly a Sonne For he was the Heir 2. To shew the perpetuity thereof For the heir ever abideth in the house Gen. 21. 10. Ioh. 8. 35. 3. To manifest the right that we have to be adopted sonnes and heirs Ioh. 8. 36. If the Sonne shall make you free ye shall be free indeed In this respect we are stiled Ioynt-heirs with Christ. This dignity of Christ to be Heir is further amplified by the extent thereof in these words of all things The Greek may be restrained to persons as being of the masculine gender or extended to things as of the newter This latter includeth the former For if he be heir of all things then also of all persons For he that is heir and Lord of all things must needs also be so of all persons Besides it is more proper to say an heir of things then of persons Well therefore hath our English taken away the ambiguity by translating it heir of all things and thus it answers the propheticall Promise Psal. 2. 8. I shall give thee the heathen for thine inheritance and the uttermost parts of the earth for thy possession §. 18. Of Christ the Creator of the worlds THe Apostle goeth on in setting out the dignity of Christ and to that excellency which appertained to him as Mediator betwixt God and man he addeth a greater being proper to him as he is God Almighty in these words By whom also he made the worlds Though this word Made be a common work attributed in other places to mens works as well as to Gods yet in this place it is taken for that divine work which is proper to God alone create as Acts 14. 15. and 17. 24. So as it pointeth at that first great work of God which is mentioned Gen. 1. 1. This is evident by the things made comprised under this word worlds The Greek word according to the proper notation and most usual acceptation thereof signifieth Aeternity It is oft put for an age The Hebrew hath a word which is every way taken in the same sense The Root or Verb whence it cometh signifieth to hide Thereupon Time the date whereof is hidden is set out thereby and that in these considerations following 1. Aeternity Psal. 90. 2. 2. A long date the end whereof was not known Deut. 13. 16. 3. Continuance of legal Rites till they ended in their truth Exod. 12. 24. 4. Continuance of Rites till they determined in the Iubile Exod. 21. 6. Lev. 25. 40. 5. The time of a mans life 1 Sam. 12. 22. By a metonymy the same word setteth out the world that was made in the beginning of time and hath been continued throughout all times and ages And because the world which compriseth under it all things that ever were made is distinguished into three parts 1. The invisible glorious world of the blessed in Heaven called the highest world 2. The starry skie wherein all that the Scripture stileth the hoast of Heaven are contained and this is called the middle world 3. The elements and all things compounded of them or contained in them Even all that space which is under the Moon and whatsoever is comprised therein this is called the inferiour world In regard of this distinction of parts the plurall number worlds is used Answerably in Greek a word of the same signification is used in the plurall number He made the worlds These three worlds are distinguished into two namely Heaven and Earth Col. 1. 16. Thus we see how under this word worlds all things that ever were made above and below visible and invisible are comprised So as the making of the worlds setteth out the divine power of Christ. Where it is said that God by him made the worlds the Sonne is not set out as a meer instrument in this work but as a primary and principal agent therein together with the Father for what thing soever the Father doth these also doth the Sonne likewise Joh. 5. 19. That particle likewise is not to be taken of doing different things like to an other for he there speaketh of the very same thing but of doing them by the same power authority dignity with the same minde and will after the same manner to the same end and that jointly together the Father and the Sonne Therefore what the Father is said to do by the Sonne is in other places said to be done by the Sonne simply considered in and by himself without relation to the Father as Ioh. 1. 3. All things were made by him And Col. 1. 16. All things were created by him The Father is said to do this and that by the Sonne for these reasons 1. To give proof of the distinction of Persons 2. To â—…et out the order of the Persons the Father first the Sonne second 3. To declare their manner of working the Father by the Sonne and the Sonne from the Father Gen. 19. 24. 4. To shew the consent of the distinct Persons Father and Sonne 5. To demonstrate the identity of the essence of Father and Sonne that both are one divine nature and essence in that the same divine work is attributed to both This consequence is inferred upon a like ground Ioh. 5. 17 18. As the Father is here said to make the worlds by his Sonne so of God in reference to the Sonne indefinitely it is said By whom are all things Chap. 2. v. 10. The Sonne therefore is here declared to be true God §. 19. Of Christ the brightness of Gods glory STill doth the Apostle proceed in setting out the divine glory of that Sonne by whom the Father hath made known his will to us under the Gospel in these words spoken of the Sonne in relation to the Father Who being the brightness of his glory c. The word translated brightness is metaphoricall but very fit for the point in hand The Verb whence it is derived signifieth to send forth brightnesse or light and the Noun here used such brightness as cometh from light as the brightness or light or sun beams issuing from the Sun No resemblance taken from any other creature can more fully set out the mutuall relation between the Father and the Sonne For 1. The brightness issuing from the Sun is of the same nature that the Sun is 2. It is of as long continuance as the Sun Never was the Sun without the brightness of it 3. This brightness cannot be separated from the Sun The Sun may as well be made no Sun as have the brightness thereof severed from it 4. This brightness
is from the Sun not the Sun from it 5. This brightness cometh naturally and necessarily from the Sun not voluntarily and at pleasure 6. The Sun and the brightness are distinct each from other the one is not the other 7. All the glory of the Sun is in this brightness 8. The light which the Sun giveth to the world is by this brightness How distinctly and clearly doth this metaphor set out the great Mysteries of our Christian faith concerning God the Father and Sonne For they are 1. Of one and the same essence Ioh. 10. 30. 2. Coeternall Ioh. 1. 1. 3. Inseparable Prov. 8. 30. 4. The Sonne is from the Father God of God light of light very God of very God 5. The Sonne is begotten of the Father by nature not by will favour or good pleasure Rom. 8. 7 32. 6. The person of the one is distinct from the other For the Father is not the Sonne nor the Sonne the Father Joh. 5. 17. 7. The incomprehensible glory of the Father most brightly shineth forth in the Sonne Ioh. 17. 5. 8. All that the Father doth in relation to creatures he doth by the Sonne As in these respects Christ is fitly and justly stiled brightness so in regard of his surpassing excellency he is said to be the brightness of GLORY Of the Hebrew and Greek words translated glory see Chap. 2. v. 7. § 60. Glory attributed to a thing in the Hebrew dialect importeth the surpassing excellency thereof as a Crown of Glory Prov. 16. 31. a Throne of Glory Ier. 17. 12. a Name of Glory Isa. 63. 14. a most excellent and glorious Crown Throne and Name Thus to set out the surpassing excellency and most glorious majesty of God he is stiled the God of Glory Acts 7. 2. the Father of Glory Eph. 1. 17. And his Sonne the Lord of Glory the King of Glory 1 Cor. 2. 8. Psal. 24. 7. Never was any brightness like to the brightness here mentioned well therefore might it in regard of the excellency of it be stiled brightness of Glory Glory and excellency are set together Isa. 4. 2. signifying the same thing See more of Glory Chap. 2. § 60 93. Our English doth here well insert this relative particle HIS in reference to the Father thus the brightness of his glory for the particle his expressed by the Originall in the next clause his person may have reference to both the branches as his glory his person This much amplifieth the point in hand and sheweth that the Sonne was in his Fathers greatest excellency no whit inferior to him but every way equal He was brightness the brightness of his Father yea also the brightness of his Fathers glory What excellency soever was in the Father the same was likewise in the Sonne and that in the most transplendent manner Glory sets out excellency Brightness of glory the excellency of excellency §. 20. Of Christ the excellency of his Fathers person TO make the forenamed mystery the more cleer the Apostle addeth another resemblance in these words and the express image of his person This in the general importeth the same thing which the former did so as the two metaphors are like the two visions which Pharaoh saw in a dream they are doubled to shew that the Point intended thereby is most certain and sure Gen. 41. 32. This phrase the express image is the exposition of one Greek word which may thus fitly be translated character The Verb whence the word is derived signifieth to engrave and the word here used the stamp or print of a thing engravened as the stamp on money coined the print on paper pressed by the Printer the mark made by a seal or any like impression There is another like word coming from the same root oft used in the book of the Revelation and translated a mark and in Acts 17. 29. it is translated stone gravened But the former significations of the word stamp print seal or mark are most proper to this place Nothing can be more like an other then the picture or image on the thing stamped or printed is to the picture or image on the tool mold seal or instrument wherewith it is made the one carrieth the very form of the other Very fitly therefore is it by our English translated the express image §. 21. Of the Sonne a distinct Person THe next word is fitly translated Person According to the proper notation and derivation of the word it signifieth a substance or subsistence which are in a manner latine words and set out the being of a thing even a particular and distinct being which is most properly called a person The simple verb from whence this compound is derived signifieth to set to settle to establish Mat. 25. 33. 12. 25. Essence or nature importeth a common being as Deity or God-head which is common to the Father Sonne holy Ghost For the Father is God the Sonne is God and the holy Ghost is God But subsistence or person implieth a different distinct individual incommunicable property such are these three Father Sonne holy Ghost For the Father is different from the Sonne and holy Ghost so the Sonne from the Father and the holy Ghost and so the holy Ghost from the Father and the Sonne and every of those distinct in himself and so incommunicable as neither of these persons is or can be the other Thus we see how these two words subsistence and Person import one and the same thing yet our English for perspicuity sake hath rather used this title Person and that in imitation of the Latin Fathers For what in this mystery of the Trinity the Greek Fathers called substances or subsistencies the Latin called persons They said that there were three substances and one essence as we say there are three Persons and one essence This relative particle HIS added to the word Person hath relation to God mentioned in the first verse as if he had more plainly thus said the express image of the person of God This Christ is in a double respect 1. As he is the second Person in the sacred and indivisible Trinity 2. As he is Immanuel God with us God manifested in the flesh As he is the Sonne of God the second person in Trinity the whole divine essence and all the divine properties are communicated to him In this respect the two forementioned resemblances of brightness and character and also all other resemblances which by the wit of man can be imagined come short in setting out the relation betwixt the Father and the Sonne They are not only like each other but they are both the very same in nature Resemblances may be some help to us who are better acquainted with earthly and sensible things then with heavenly and divine But they cannot possibly set out divine mysteries especially such as are of all the deepest and profoundest as the mysteries of the Trinity of
Persons in the Unity of Essence and the Union of God and man two distinct Natures in one Person Therefore sundry resemblances are used one to set out one point an other an other and yet all that can be used cannot to the life and full set out the Eystery Again As Christs humane nature is Hypostatically united to the divine nature Christ is visibly the character or express image of God For in Christ incarnate the divine properties were made most conspicuous as Almighty Power infinite Wisdome Truth Justice Mercy and the like In Christ as God-man dwelt all the fullness of the Godhead bodily Col. 2. 9. In this respect the glory of Christ made flesh is said to be the glory as of the only begotten of the Father Joh. 1. 14. and in that flesh saith Christ of himself He that hath seen me hath seen the Father Joh. 14. 9. Thus the resemblance here used is very fit For he that seeth the character or figure which is on the thing stamped or printed sees therein the figure that is on the instrument wherewith it was stamped §. 22. Of the Benefits arising from the relation of the Sonne to the Father BY the resemblance of a character we see what is to be sought in Christ namely whatsoever is in the Father As the former metaphor implieth that the glory of the Father is invisible till it shine forth and shew it self in the Sonne so this likewise declareth that the Fathers excellency is as it were hid and could not be known unless it were revealed and laid open in this character or express image Again As the former metaphor implieth that out of Christ who is that brightness there is no light at all but meer palpable darkness for God whâ—… only is as the Sun light in himself and the fountain of all light to all creatures doth by this brightness only shine out to us Ioh. 1. 9. So this metaphor importeth that in Christ the Father is truly and thoroughly to be known For a character well made doth not only in part and obscurely but fully and to the life demonstrate the image that is on the stamp It is truly and properly an express image §. 23. Of the fit resemblance of the Sonne to a Character TO exemplifie this latter resemblance of a Character as we have done the former of brightness in some particulars take for instance the character or stamp that is on coyn and the engravement that is on the tool wherewith the character on the coyn is made 1. The character cometh from the engravement on the tool 2. The character is most like to that engravement 3. Whatsoever is on the engravement is also on the character 4. The engravement and the character are distinct each from the other All these were before set down in the former metaphor of brightness but yet this of a character is not unnecessarily added for by the vulgar sort it is better conceived and it doth more sensibly set down the likeness and equality betwixt the Father and the Sonne then that of brightness doth which is the principall end of using these resemblances To apply this resemblance It doth so far as an earthly resemblance can set out these mysteries following concerning God the Father and God the Sonne 1. The Sonne is begotten of the Father Psal. 2. 7. 2. The Father is made manifest in the Sonne Col. 1. 15. 3. The Sonne is equal to the Father Phil. 2. 6. 4. The Father and the Sonne are distinct each from other Ioh. 5. 32. and 8. 18. These mysteries are expresly revealed in the sacred Scriptures otherwise all the wits in the world could not have found them out by the forementioned or by any other resemblances Resemblances are for some illustration of such things as may upon surer grounds be proved §. 24. Of Christ upholding all things AS a further demonstration of Christs dignity and dominion the Apostle attributes another divine effect to him One was in these words made the worlds The other in these and upholding all things by the word of his power The copulative particle AND sheweth that as the forementioned resemblances of Brightness and express Image set out a divine dignity for copulatives are used to joyn together things of like nature so these words set out a divine dominion they are all divine The word Upholding is metaphoricall and by way of resemblance applied to Christ. It signifieth to bear carry or uphold a thing as the friends who took up and brought to Christ a palsey man And also to move carry order and dispose a thing as the windes drive and carry Ships hither and thither The LXX use this word to set out the Spirits moving upon the waters at the first forming and creating things And the Apostle useth it to set out the Spirits guiding and disposing the Prophets in penning the sacred Scriptures The word may fitly be here taken in all these significations for neither do cross the other but all well and truly stand together It is most clear that the divine providence is here described being distinguished from the former work of creation Now Gods providence is manifested in two things 1. In sustaining all things that he made 2. In governing them In that this divine work of providence is attributed to Christ he is thereby declared to be true God To shew that that phrase which the Apostle used before in a mutual relation between the Father and the Sonne about making the worlds thus By whom he made derogating nothing from Christs supream soveraignty or absolute power in that work as if he had been used for a Minister therein here most simply without any such relation he attributeth the divine work to him and extendeth it to all things that were made excepting nothing at all in this general phrase All things whether visible or invisible in Heaven on earth or under the earth Col. 1. 16. To give yet more evidence to Christs true deity he further adds this clause by the word of his power §. 25. Of Christs word of power THe particle translated word is not in the Greek that whereby Christ the Sonne of God is oft set out especially by St Iohn both in his Gospel and Epistle but an other which importeth a command in which sense it is used Luk. 5. 5. for Christ is herein resembled to an absolute Monarch who at his word hath what he will done He needs no more but command Thus it is said Psal. 33. 6. By the word of the Lord were the Heavens made and in way of exposition it is added v. 9. He spake and it was done he commanded and it stood fast Yet further to amplifie this soveraignty of Christ the Apostle addeth this epithete of power which after the Hebrew manner is so expressed to shew the prevalency of Christs word nothing can hinder it it is a most mighty word For the Hebrews use to set out a surpassing excellency
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.
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.
creatures are stiled Gods Sonnes but in the former respect none but the second Person in sacred Trinity who assumed our nature and so became God-man in one person In this proper and peculiar respect Angels are denied to be Sonnes of God and Christ alone affirmed to be the Sonne of God as is evident by the words following Thou art my Sonne c. This is most properly applied to Christ to whom God the Father in a most proper and peculiar respect so said That Apostrophe of the Father to his Sonne and emphaticall expression of the relative THOU sheweth that an especial Sonne is meant such a Sonne as none is or can be but he alone that is there meant Of the difference betwixt Christ and other sonnes of God See § 15. §. 48. Of the scope of the second Psalm THis testimony Thou art my Sonne this day have I begotten thee is taken out of Psal. 2. 7. That Psalm is wholly Prophetical There is never a clause therein but may most fitly be applied to Christ. The Iews who make it altogether historical and apply it only to David and his Kingdom shoot clean beside the mark and mistake the sense of the Psalm and scope of the enditer thereof Nor this text here alledged nor the extent of the dominion promised to the uttermost parts of the earth nor the power promised of dashing all to pieces nor the exhortation to all Kings to fear him nor the title Iehovah V. 11. nor the vengeance nor the blessedness mentioned in the last verse can historically and properly be applied to David It is much more to the purpose of the holy Ghost that if any thing be there spoken of David it be taken to be spoken of him as of a type of Christ and so not by way of allegory or allusion but truly and principally prophesied of Christ. For this we have good proof even from those that were immediatly and infallibly assisted by the same Spirit that inspired the penman of the Psalm and knew his just and true meaning For the two first verses are by a joynt consent of all the Apostles applied to Christ Acts 4. 25 26. The 7th verse is also applied to him as here so Acts 13. 33. The 8th verse is applied to him by an Angel sent from Heaven who saith Luk. 1. 33. that of Christs Kingdom there shall be no end no limit or bound but extended to the uttermost parts of the earth He shall reign over the Gentiles Rom. 15. 12. Yea the 8th and 9th verses are by Christ himself applied to himself Rev. 2. 26 27. where he promiseth to him that keepeth his works unto the end power over the nations and he shall rule them with a rod of iron as the vessels of a Potter shall they be broken to shivers The ground of this promise is thus expressed by Christ himself even as I received of my Father To this Sonne of God therefore did God the Father say I will give thee the heathen c. Psal. 2. 8 9. The 11th verse of serving the Lord in fear and trembling is applied to Christ Phil. 2. 12. yea and the beginning of the 12th verse Phil. 2. 10 11. For to kiss the Sonne and to bow the knee to him and to confess him are equivalent phrases which in effect import one and the same thing The middle of the 12th verse concerning their perishing with whom the Sonne is angry is applied to Kings and great men Rev. 6. 15 16. The last clause of trusting in him and of blessedness thence arising is oft applied to Christ as Ioh. 14. 1. and 6. 47. Matth. 11. 6. Rev. 19. 9. By all these particular applications it is most evident that the second Psalm is a proper prophecy of Christ. Hence it followeth that the proof here alledged truly and properly concerneth Christ and is very pertinent to the purpose as will further appear by opening the meaning of these words This day have I begotten thee §. 49. Of Gods begetting his Sonne THis testimony Thou art my Sonne this day have I begotten thee is alledged to prove that Christ excelleth the most excellent creatures and it sheweth that some high transcendent matter which can no way be applied to any meer creature is spoken of Christ and that is to be a Sonne eternally begotten of God the Father To beget in usual signification is out of ones own essence to produce another like being Thus Adam is said to beget a sonne in his own likeness Gen. 5. 3. In allusion hereunto these words beget begotten are applied to the first and second Persons of the sacred Trinity in a mutual relation of one to the other and that for teaching sake to make us by resemblances such as we are well acquainted withall somewhat according to our capacity to understand of that mystery which is in it self unutterable unconceivable and incomprehensible No resemblances can to the life and full set out the profound mysteries of the Trinity of Persons in the Unity of Nature of the first Persons begetting of the second being begotten of the thirds proceeding Comparisons and resemblances are but dark shadowes of those bright lights We may not expect that earthly and humane things should in every respect answer heavenly and divine mysteries They are only to help our dull and weak understanding It is a great matter indeed to conceive a begetting which is not in time but eternal as is God the Fathers begetting God the Sonne which implieth the Fathers eternal communicating his whole essence to the Sonne As this Text and Psal. 2. 7. so all the texts of Scripture which stile Christ the begotten Sonne of God prove the Point in general §. 50. Of the special kinde of Gods begetting IN the divine generation these distinct Points following are observable 1. God is a Father even the first Person in Trinity begetteth In this respect the Sonne of God is called the begotten of the Father Joh. 1. 14. 2. God the Father begat the Sonne of his very substance very God of very God The title God properly taken and frequently applied to this Sonne gives proof hereto as Ioh. 1. 1. Rom. 9. 5. and especially the title Iehovah which is given to none but to the true God Gen. 19. 24. Iosh. 5. 14. 3. God the Father communicateth his whole essence to the Sonne He begat another self of himself even that which he himself is In which respect this sonne of God saith I and my Father are one The Father is in me and I in him Joh. 10. 30 38. 4. God the Fathers begetting his Sonne is truly and properly eternal It was before all time it continueth throughout all times it shall never have any date or end In relation hereunto saith this Sonne of God I was set up from everlasting from the beginning or ever the earth was when there were no depths I was brought forth before the hills was I brought forth
c. Prov. 8. 23 24 25. In this sense he was called the first-born Col. 1. 15. First-born because he was begotten before all things and only-begotten because he alone was properly begotten of God Some of the ancient Fathers and later Divines do in this sense take this word hodiè to day For it signifieth the present time and in divine things there is a continuall presence or presentness as I may so speak neither is there any thing past as if it ceased to be or to come as if it were not yet or as if there had been a time when it was not The Greek word whereby eternity is set out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. l. 1. ds Coelo signifieth a continual being of things 5. God the Fathers begetting his Sonne manifesteth an equality of Father and Sonne For if the nature of both be enquired after it will hereby be found to be God and not one greater then another This also did the Sonne receive of the Father He did not beget him equal and then add to him when he was begotten equality but in begetting him he made him equal For being in the form of God to be equal with God was no robbery Phil. 2. 6. but nature because he obtained it by being begotten he did not usurp it by a proud advancing of himself Where equality is there is the same nature and one substance §. 51. Of the Fathers and Sons one and the same essence THe Fathers begetting of the Son giveth evidence to the two great mysteries of our Christian Faith which were implied under these two Metaphors Brightness of his glory and expresse image of his Person The two Mysteries are these 1. The Son is of the same Essence with the Father 2. The Son is a distinct Person from the Father For the first To beget doth in generall imply a communicating of his essence that begetteth to him that is begotten But the speciall begetting here intended declareth a communicating of the whole essence Hence by undeniable consequence it followeth that the begotten Son of God is of the same essence with the Father To make this mystery the more clear the Greek Church used a compound Greek word which signifieth consubstantiall or of the same essence A word which hath been used by the ancientest Fathers and put into the Nâ—…cene Creed which was ratified by the subscription of 318. Bishops there assembled and thus translated in our English Liturgy of one substance with the Father All the places that set out the Unity of the Father and the Son such as these I came forth from the Father Joh. 16. 28. I and my Father are one Joh. 10. 30. and all the places that stile the Son GOD give proof hereunto So do the divine incommunicable properties attributed to the Son as Eternity Isa. 9. 6. Col. 1. 17. Ubiquity Matt. 18. 20. 28. 20. Omnipotency Phil. 3. 21. Immutability Heb. 1. 12. Omniscience Joh. 1. 48. 21. 17. The like may be said of divine effects done by the Son as Creation Joh. 1. 3. Sustentation Col. 1. 17. Miracles Joh. 15. 24. Remitting sin Mat. 9. 6. Quickening the dead in sin Joh. 5. 21. Raising himself Rom. 1. 4. Raising others Joh. 5. 28 29. §. 52. Of the Father and the Son distinct Persons THe other mystery is this The Son is a distinct Person from the Father These two Relative considerations Beget Begotten necessarily imply a distinction It hath been before shewed that the distinction is not in nature essence or substance therefore the Fathers have of old used this word Person to shew wherein the distinction consisteth Of this word Person see § 21. That the Son is a Person or subsistence is evident by these phrases in Scripture which give him a particular and proper subsistence as this Title I am which Christ applieth to himself Ioh. 8. 58. And this the Son hath life in himself Joh. 5. 26. And this What thing soever the Father doth these also doth the Son likewise Joh. 5. 19. and many the liâ—…e That the Person of the Son is distinct from the Person of the Father is manifest by these correlative Titles Father Son and correlative Actions beget begotten and such Phrases as these The Word was with God Joh. 1. 1. The Son is in the bosome of the Father Joh. 1. 18. I came forth from the Father Joh. 16. 28. And such as seâ—… out their distinct order and manner of working as God made the worlds by the Son ver 2. He hath chosen us in him Eph. 1. 4. The Lord rained from the Lord Gen. 18. 24. The Lord said unto my Lord Psa. 110. 1. For further clearing this great mystery of the generation of the Son of God let us consider the difference betwixt it and other Generations and Operations §. 53. Of the difference betwixt the generation of the same Person as Son of God and Son of Man 1. THe Generation of the Son of God was eternall before the world but of the Son of man in the last daies of the world 1 Pet. 1. 20. This was that fulnesse of time which the Apostle mentioneth Gal. 4. 4. 2. The former was without mother the latter without father Thus may we reconcile these different terms without Father without mother Heb. 7. 3. 3. By the former Christ did really and fully partake of the divine nature He was true God very God of very God yet being a distinct Person he became fit to assume mans nature By the latter he so really assumed mans nature as he became a true man Man of the substance of his mother and that after such a manner as he was declared thereby to be true God and in that respect called the Son of God Luk. 1. 35. yea he was God manifested in the flesh 1 Tim. 3. 16. 4. By the former he became fit to be a Mediator in all things which required divine dignity authority power worth merit and efficacy By the latter he became fit to be a Mediatour in all such things as required infirmity ministry service or any kinde of suffering §. 54. Of the difference betwixt divine Generation and Predestination THere are among other divine operations three which are in themselves very remarkable yet not to be compared to the divine generation of the Sonne of God Those three are these Predestination Creation Regeneration A due consideration of the difference betwixt them and this will much illustrate this 1. The generation of the Son of God doth differ from Predestination which is an internall and eternall work of God in that it is a Personall Act proper to the Father alone and that only in relation to the Son But Predestination is an essentiall act if I may so use this word common to all the Persons Father Sonne holy Ghost and that in relation to Angels and men Besides Predestination as all other works of God towards
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
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
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.
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
described in the former words namely to God Surely the thing it self may well be applied to God and imply a reason why it became God to make his Sonne perfect through sufferings even because his purpose was to bring many other sonnes to glory and the best way to bring them thereunto was by his Sonnes suffering This is a good and congruous sense but the construction of the Greek words will not bear it for the Antecedent to which this relative in that sense should have reference is of the dative case but the relative is of the accusative case of which case the word translated Captain is Now it is without all question that Christ is meant under that word Captain therefore in grammaticall construction this act of bringing many sonnes to glory is to be applied to Christ. Thus it sheweth a reason why Christ himself passed by suffering unto glory namely that thereby he might bring many sonnes to glory Both references tend to the same scope The latter attributes that act to the Sonne which the former doth to the Father In this there is no great incongruity For the Father and Son are one in Essence minde will and work What thing soever the Father doth these also doth the Sonne likewise Joh. 5. 19. Against the reference of bringing sonnes unto glory made to Christ it is objected that the persons here said to be brought to glory are called Christs brethren ver 11. If they be his brethren how can they be his sonnes Answ. 1. They are not called HIS sonnes in relation to Christ but indefinitely sonnes so as it may be thus explained Christ brought many sonnes of God to glory 2. The same persons that in one respect are called Christs brethren may in another respect be called his sonnes How Saints are called Christs brethren See § 106. They are called his sonnes in these respects 1. As Christ is the everlasting Father Isa. 9. 6. Thus he hath given them their being and adopted them into his family 2. As the Father hath given all his elect unto Christ to be nourished and nurtured by him Thus they who were nurtured and instructed by ancient Prophets are called sonnes of the Prophets 2 King 2. 3. In like manner and on the same ground the elect of God are called Christs sonnes They whom Ministers beget unto the Lord are called their sonnes Philem. v. 10. much more they who are saved by Christ may be called his sonnes 3. As Christ bears a fatherly affection to them loving them as sonnes taking an especiall care of them as of his sonnes purchasing an inheritance for them and doing all the good he can for them The sonnes of God and the sonnes of Christ are all one even such as are adopted and regenerate for by the grace of adoption and by the work of regeneration we are made the sonnes of God and heirs of glory Rom. 8. 15 16 17. 1 Pet. 1. 3 4. These are sanctified and cleansed with the washing of water by the word Ephes. 6. 25. These have washed their robes and made them white in the blood of the Lamb Rev. 7. 14. And thus are they fitted for glory Boast not of any title to glory till thou hast evidence of thy sonship that thou art adopted and born again The sonne of the bond-woman shall not be heir with the sonne of the free-woman Gal. 4. 30. How may we have evidence that we are sonnes Ans. By the Spirit Rom. 8. 14. The Spirit worketh two things 1. An earnest desire of Gods fatherly favour Gal. 4. 6. 2. A carefull endeavour to please and honour God Col. 1. 10. Mal. 1. 6. The former is a fruit of faith the latter of love Hence arise grief for the provocations of Gods wrath and indignation at the dishonour done to God By these evidences we may know that we are the sonnes here meant and having that assurance no doubt can be made of obtaining glory for Christ undertaketh to bring such to glory In this respect salvation by a kind of property is said to be theirs for Christ is stiled the Captain of THEIR salvation All sonnes and none but sonnes shall be saved Iesus shall save His people Matth. 1. 21. He is the Saviour of the body Eph. 5. 23. If children then heirs Rom. 8. 17. not otherwise With much confidence may sonnes rest upon such a Father as Christ is to be much pitied and succoured in all their distresses to have all their wants supplied to be tenderly dealt with in all their weaknesses to be sufficiently provided for with all needfull good things to be safely protected against all dangers to have whatsoever may be expected from such a Father Consider on the one side the love and care of naturall Fathers to and for their children yea and of Apostles too for those whom they begat by the Gospel and on the other side well weigh how farre Christ exalteth all those Fathers in power wisdom and goodnesse and you shall finde just cause with confidence to rest on him at all times on all occasions By virtue of this relation it becomes us all who account our selves to be in the number of Gods elect and to be given by him as sonnes to Christ it becomes us every way to shew our selves to be Christs sonnes even in our inward disposition and also in our outward conversation and thereupon to love him and fear him to reverence and obey him in all things to please him and honour him to depend on him for all needfull good things and to be content with that condition wherein he sets us and with those gifts of soul body or state that he is pleased to bestow upon us In a word what duties soever in Gods Word are required of sonnes as sonnes we must conscionably perform to Christ whose sonnes we are That these duties may be performed according to the extent of the persons whom they concern we must take notice that as all sorts and conditions of men great and mean rich and poor young and old so also both Sexes male and female are comprised under this relative Sonnes For that is the nature of relatives to comprise both under one as under this title men indefinitely used women also are comprised and under brethren sisters also To manifest this the other relatiâ—… daughters are oft expressed as ye shall be my sons and daughters 2 Cor. 6. 18. §. 91. Of the multitude of them that shall be saved THe sons before mentioned are said to be many Though this include not all the sons of Adam for they that have done evil shall come forth unto the resurrectiâ—… of damnation John 5. 29. and this Captain of salvation will say to multitudes at the last day Depart from me ye cursed into everlasting fire Matth. 25. 41. Yet this includeth a very great multitude For it was in relation to these sons who are the spiritual seed of Abraham that God said to Abraham Isaac and
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
the same particle that here it is thus seeing therefore Chap. 4. 6. It is evident hereby that the Son of God became a son of man for their sake whom God had given to him Of the Son of God being one with sons of men See § 104. To declare that in the conformity of Christ to others the Apostle intends the same persons whom he mentioned before he useth the very same words children in both places Of this title children See § 128. §. 137. Of this phrase Flesh and blood THat wherein Christ is here said to be conformable to these children is styled Flesh and blood Flesh in Scripture is used Properly or Tropically 1. Properly for that part of man which covereth the bones and is covered with skin through which the veins nerves sinews arteries and other ligaments of the body do pass Thus doth Iob distinguish flesh from skin bones and sinews Iob 10. 11. Thus distinguished It is a soft substance made of blood coagulated 2. Tropically flesh is used sundry waies As 1. By a Synecdoche as when it is put 1. For the whole body distinguished from a mans soul. The dead bodies of thy servants have they given to be meat unto the fowls c. the flesh of thy Saints unto the beasts of the earth Psal. 79. 2. 2. For the person of man consisting of body and soul. All flesh shall see the salvation of God Luk. 3. 6. In these two respects flesh is attributed to Christ namely in reference to his body 1 Pet. 3. 18. and to his whole humane nature Ioh. 1. 14. 1 Tim. 3. 16. 3. To a mans wife who is styled his flesh Gen. 2. 23. and by rule of relation to a womans husband For man and wife are said to be one flesh Matth. 19. 5. 4. For such as are of kin St Paul thus styles those that were of the stocâ—… from whence he came Them which are of my flesh Rom. 11. 14. 5. For a neighbour Hide not thy self from thine own flesh Isa. 58. 7. Kinsmen and neighbours are of the same flesh the former more near the later more remote therefore both are called flesh 6. For all creatures cloathed with flesh God giveth food to all flesh Psal 136. 25. 2. By a Metonymy as when flesh is put 1. For corruption That that is born of the flesh is flesh Joh. 3. 6. Flesh in the later place is put for corruption of nature 2. For infirmity Thus horses are said to be flesh Isa. 31. 3. In regard 〈◊〉 their weakness and in this respect are opposed to spirit 3. For outward appearance Ye judge after the flesh Joh. 8. 15. that is 〈◊〉 things outwardly appear Corruption weakness outward shew are but adjuncts or accidentâ—… which belong to mens bodies which are flesh 3. By a Metaphor as when flesh is put 1. For abrogated ceremonies This the Apostle intends where he said Are you now made perfect by the flesh Gal. 3. 3. 2. For humane excellencies We have no confidence in the flesh Phil. 3. 3. 〈◊〉 means thereby such prerogatives as men esteemed excellencies and used 〈◊〉 boast in them These and other like things are as flesh alone without spirit which râ—…sume putrifie and vanish to nothing as meer flesh doth Flesh is here put for the humane nature and that as it is accompanied with 〈◊〉 nifold frailties By way of diminution blood is added thereunto flesh and blood Blood is a liquor consisting of the four humours in it life and spirit is convâ—… through the whole body The Philosopher saith that blood is the matter olâ—… whole body By a Metonymy blood is put for life and for death For life because it is 〈◊〉 means of life Gen. 9. 4. For death because upon shedding of blood death followeâ—… Gen. 37. 26. Compare Psal. 72. 14. with Psal. 116. 13. In this respect Christs blood put for his death Rom. 5. 9. Eph. 2. 13. By a Metaphor blood is put for the corruption of nature Ioh. 1. 13. Ezek. 16. 6 Blood is here joyned with flesh to shew that quick flesh is here meant 〈◊〉 that hath blood in it And by reason thereof is subject to many infirmities yeaâ—… sensible of them As good blood is the nourishment of the flesh and makes it quick and fresh so distemper of blood causeth many maladies in the flesh By the wasting of the 〈◊〉 the flesh consumeth Fitly are these two flesh and blood joyned together I finde them thus â—…ed five times in the New Testament Here Matth. 16. 17. 1 Cor. 15. 50. Gal. 1 Eph. 6. 12. Flesh and blood thus joyned set out in generall mans externall substance 〈◊〉 visible and sensible and in that respect exposed to spirit Luk. 24. 39. In particular flesh and blood is put 1. For mans earthly disposition and incapacity of heavenly mysteries soâ—… himself he can neither know them nor make them known Thus flesh and blâ—… opposed to God who is omniscient and revealeth what mysteries he pleased whom he will Matth. 16. 17. Gal. 1. 16. 2. For mans weaknesse Thus it is opposed to principalities and poâ—… Eph. 6. 12. 3. For mortality whereunto our sins brought us Thus it is opposed to gloâ—… bodies 1 Cor. 15. 50. Here it is used in the generall acception of the phrase as flesh was noted before to be used namely for humane nature subject to manifold infirmities Flesh and blood as it is a visible substance so it is gross heavy drousie subject to hunger thirst cold heat pain wearisomness sickness fainting yea and death it self In regard of the outward visible part a man is little better then a bruit beast which is also flesh and blood Eccles. 3. 19. Sundry beasts in sundry excellencies appertaining to flesh and blood go beyond men as in bigness swiftness strength vigor of severall senses as of sight hearing smelling tasting touching and other like endowments That flesh and blood is such as hath been shewed it came first from sinne For sinne brought death and all manner of infirmities are concomitants to death This is a point most worthy their due and serious 〈◊〉 â—…deration who are or may be puffed up by reason of their reasonable soul or any abilities thereof or by reason of the comly feature beauty strength or other excellencies of the body or by reason of victories over enemies successes in their endeavours honours dignities revenews stately pallaces sumptuous houses or any other like things Notwithstanding these or any other like excellencies they who lay claim to those excellencies are but flesh and blood Flesh and blood are in this case like the Peacocks black feet when her gay feathers are in her eye she struts up her self in beholding them but when her eye is cast on her black feet down fals her gay feathers A due consideration of flesh and blood would take away all proud conceits of any outward excellencies Considering all others are as we are flesh and blood What folly is it to trust in man Isa.
be said to be bound One is the bond of Law as an obligation whereby a man stands bound to pay a debt The other is a bond of violence as when a man is bound by cords chains or other like means Act. 22. 30. In the former sense men are redeemed by payment of the debt which is a point of justice Thus Christ is said to redeem us by a price which was his own precious blood 1 Pet. 1. 18 19. In this respect another word is used which signifieth to buy and we are said to be bought 1 Cor. 6 20 7. 23. Thus Christ bought us of his Father and by giving his blood for our Redemption satisfied the justice of his Father In the later sense men are redeemed by might and force This is an act of power Thus Christ overcame that Tyrant that held us in bondage and so delivered us Hereof see § 141. This deliverance is here amplified by the extent of it for the benefit thereof extended to all of all sorts This is implied under these indefinite relatives them who The correllative in Greek implieth a generality It is translated sometimes as many as Matth. 14. 36. Sometimes all they that Luk. 4. 40. Sometimes whosoever Luk. 9. 5. This indefinite particle doth not intend that every one that was subject to the foresaid bondage was delivered but that there were none so deeply implunged therein and so fast held thereby but might be delivered by Christ. Of Christs dying for every man See § 81 82. Of all deliverances this here spoken of is the most admirable in the kinde and most beneficiall to us that partake of the benefit thereof Was the Israelites deliverance from the Egyptian bondage or from the Babylonish captivity a benefit worthy to be kept in perpetuall memory Surely then much more this There is as great a difference betwixt them and this as betwixt a tyrant that is but flesh and blood and Principalities and powers as betwixt earth and hell as betwixt temporary and everlasting The difference is greater then can be expressed whether we consider the bondage from which or the means by which we are delivered This deliverance was it which made that good old Priest which had been dumb when his mouth was opened thus to praise God Blessed be the Lord God of Israel for he hath visited and redeemed his people c. Luk. 1. 68 c. How ill doth it become those who think and professe that they are delivered to walk as slaves who are not delivered With great vehemency thus doth the Apostle protest to such This I say and testifie in the Lord that ye henceforth walk not as other Gentiles c. Eph. 4. 17. Having changed our Master it is most meet that we should change our service The Law of nature and of Nations requireth as much Ye were sometime darknesse but now are ye light in the Lord walk as children of light Eph. 5. 8. This was the principall end for which Christ delivered us out of the hand of our enemies namely that we might serve him without fear in holinesse and righteousnesse before him all the daies of our life We may not therefore any longer be servants of sin Rom. 6. 12. nor of Satan 1 Pet. 5. 9. nor of men 1 Cor. 7. 23. They who so do make void that for which Christ hath taken flesh and blood and therein by death destroyed the devil §. 153. Of the Resolution of Heb. 2. v. 14 15. 14. For as much then as the children are partakers of flesh and blood he also himself likewise took part of the same that through death he might destroy him that had the power of death that is the devil 15. And deliver them who through fear of death were all their life time subject to bondage IN these two verses is a description of Christs Kingly Office This is set out by two effects accomplished by his death so as a further proof is herein given of Christs humane nature united to his Divine Two points are hereabouts observable 1. A connexion of Christs Regall Function with his Propheticall in this phrase For as much then as the children are partakers of flesh and blood 2. The demonstration of this Royall power The connexion sheweth a reason why Christ exercised his Kingly Office in maâ—… nature Namely because the children which God had given him were so In setting down this reason observe 1. The relation of the persons at whose good he aimed the children 2. Their constitution flesh and blood 3. Their participation therein are partakers In the demonstration of Christs Royall power is set down 1. The nature wherein he exercised it 2. The Acts whereby he manifested it About the foresaid nature is set down 1. The Person that assumed it He himself 2. The kinde of nature The same 3. The manner of assuming it He took part 4. His resemblance therein to others also likewise The Acts of his Royall Function are two 1. A conquest v. 14. 2. A deliverance v. 15. In setting down the conquest we may discern 1. The manner of expressing it by way of a finall cause That he might 2. The matter whereof it consisteth This setteth out 1. The kinde of conquest Destroy 2. The means whereby he accomplished it by death 3. The enemy conquered He is set out 1. By his power Him that had the power of death 2. By his name Devil The second Act of Christs Royall Function is set out as the former 1. By the manner of expressing it which is by way of a finall cause implied in this copulative and as if he had said And that he might 2. By the matter whereof it consisteth Herein is set down 1. The kinde of Act Deliver 2. The extent thereof Them who or whosoever 3. The parties delivered These are described by that miserable condition wherein they were before they were delivered This condition is set out two waies 1. By that fear wherein they are aggravated by the object thereof death 2. By that bondage wherein they were This is aggravated 1. By the straitness of the bond subject or fast held 2. By their continuance therein all their life time §. 154. Of the Observations collected out of Heb. 2. v. 14 15. I. MAns nature is of a frail constitution It is flesh and blood visible sensible mutable mortall corruptible See § 137. II. Saints are of the same constitution with others By the children are meant Saints and these are said to be partakers of flesh and blood See § 138. III. The Son of God became man This relative He himself hath reference to Christs eminency even as he was God See § 58. IV Christ voluntarily became man This word took part implieth as much See § 139. V. Christ would partake of the very same nature that others had So much is expressed under this phrase the same See § 139. VI. Because the rest of Gods children were flesh and blood
unto the Angels the world to come Here a reason thereof is shewed namely because Christ was not one with Angels he took not upon him their nature 2. It giveth an instance of Gods Soveraignty and Justice For God hath power to leave sinners in that miserable estate whereunto they have implunged themselves and justly may he so do for thus in justice hath he dealt with the Angels that sinned The Angels which kept not their first estate but left their own habitation he hath reserved in everlasting chains under darknesse unto the judgement of the great day Jude v. 6. 2 Pet. 2. 4. 3. To amplifie Gods mercy to man It is a very great amplification of mercy that it is such a mercy as is not extended to others though those other stood in as much need thereof Psal. 147. 20. 4. It demonstrateth more fully the kinde of nature which Christ assumed that it was not an Angelicall a spirituall a celestiall nature as some Hereticks have imagined See § 140. This word Angels is indefinitely to be taken with reference to all sorts of Angels good or bad It sheweth that the good Angels had not so much honour conserred upon them as man had namely to be one with Christ. In this respect even the good Angels are inferiour to Saints for they are sent forth to Minister for them Heb. 1. 14. It sheweth also that evil Angels have not that mercy shewed unto them which men have namely to have the Son of God in their nature a Saviour to save them This negative that Christ took not on him the nature of Angels refutes the opinion of the Chiliasts or Millinaries who hold that the very devils shall be released out of hell after a 1000 years None can be freed but by Christ but with Christ they have nothing to do See more hereof in my Treatise of the sin against the holy Ghost § 29 30 31. §. 158. Of Objections against this truth Christ took not on him the nature of Angels Answered Obj. 1. CHrist appeared unto men in the shape of an Angel Exod. 3. 2 6. Iudg. 13. 3 17 18. Answ. Though it were the Son of God that appeared unto men and he be called an Angel yet that shape wherein he appeared was not the shape of an Angel but rather of a man neither was that the true humane nature of Christ which he afterwards assumed but only a visible humane nature which he assumed for that present time and use Obj. 2. Christ is expresly called Angel Isa. 63. 9. Mal. 3. 1. Answ. He is so called not in regard of his nature but of his Office So men are called Angels Rev. 1. 20. Obj. 3. Christ is called the Head of all Principality and Power Under these words Angels are comprised Answ. Christ is indeed the Head of Angels but not by virtue of any mysticall union but by reason of that preheminency which he hath over them Thus is he said to be farre above all Principality c. Eph. 1. 21. And also by reason of that authority he hath over them Heb. 1. 6 7 14. Obj. 4. Christ is said to gather together in one all things which are in heaven and on earth Eph. 1. 10. By things in heaven are meant Angels Answ. 1. It is not necessary that Angels should be there meant but rather glorified Saints 2. If Angels be there meant the gathering of them together is not to be taken of an union with Christ but rather of a reconciliation betwixt Angels and men or of the establishing of the good Angels that fell not §. 159. Of the priviledge of Beleevers above Angels TO shew that that very mercy which was not vouchsafed to Angels was vouchsated to men the Apostle doth not only use this particle of opposition BUT which 〈◊〉 in like cases frequently useth as Prov. 10. 2. but also he repeateth the same word again wherein the grace not granted to Angels is comprized which is this He took on him so as to man was granted that which was not vouchsafed to Angels Of that grace see § 157. This is such an evidence of Gods peculiar respect to man as it made the Angels themselves desire to behold the riches of Gods mercy herein 1 Pet. 1. 12. If to this generall we adde other particular exemplifications of Gods mercy to man over and above that which he shewed to Angels we shall more clearly discern the exceeding greatnesse of Gods favour to man Some particulars are these 1. Christ is given a Saviour to lost man Luk. 2. 11. No Saviour is afforded to Angels 2. Men are as members of one body mystically united to Christ their Head 〈◊〉 as they altogether with the Son of God are one Christ 1 Cor. 12. 12. No such 〈◊〉 nour is vouchsafed to Angels 3. All things are put in subjection to man Not so to Angels v. 5 6 â—… 4. Men shall judge the Angels 1 Cor. 6. 3. Angels shall not judge men 5. Angels are ministring spirits sent forth to minister for them that shall be 〈◊〉 salvation Heb. 1. 14. Men are not sent forth to minister for Angels Some make the reason of that difference which God put between men and Angels to be this that all the Angels fell not and thereupon they inferre that 〈◊〉 not take on him the nature of Angels for the good Angels sake because 〈◊〉 were but a part for he will take the nature for all or none This reason 〈◊〉 hold in that he took mans nature for the good and benefit only of the seed of Abâ—…ham See § 162. Others put the reason of the foresaid difference between men and Angels in 〈◊〉 hainousnesse of the sinne of Angels and thereupon they aggravate the sinâ—…e Angels by sundry circumstances as that they were the more excellent creatures that they had more light of understanding that they first sinned that they 〈◊〉 not tempted â—…o sin as man was and that they tempted man and so were murder of man Ioh. 8. 44. I will not assay to extenuate any of these aggravations But this I may boâ—… say that these and other like reasons taken from difference in creatures much â—…gate from the supream Soveraignty of God who thus saith I will be graâ—… whom I will be gracious and I will shew mercy on whom I will shew mercy Exod 19. That which about Gods Soveraignty exercised on man and man in refereâ—… to the Elect and reprobate is distinctly set down by the Apostle Rom. 9. 21 〈◊〉 may not unfitly be applied to his Soveraignty exercised on men and Angels 〈◊〉 not the Potter power over the clay of the same lump to make one vessel unto honour 〈◊〉 another unto dishonour c. Is it not lawfull for me saith the Lord to do what 〈◊〉 with mine own This then is the reason that we must rest upon So was Gods 〈◊〉 pleasure He would not shew that mercy to Angels which he did to men 〈◊〉 peculiar love to man see my
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
which is not throughly conceived at first by meditation may be better understood Meditation to man is as chewing the cud to sundry beasts whereby that which they eat is better digested Sundry beasts which chewed the cud were under the Law counted clean which in a figure commendeth meditation Surely this brings much profit which they finde who carefully use it 2. The practise with others is Conference This may be more usefull then meditation because thereby we have not only our help but also the help of others Hereby we may also bring help to others §. 23. Of Christ above all to be considered THat weighty point which the Apostle would have them to consider is Christ himself If any thing in the world be to be seriously considered surely Christ above all and that in his excellencies Consider how great this man was Heb. 7. 4. and in his meanness Consider him that endured such contradiction c. Heb. 12. 3. yea in his humanity and in the exaltation thereof Remember that Iesus Christ of the seed of David was raised from the dead 2 Tim. 2. 8. It is very observable that this remarkable note of consideration Behold is in Scripture oftner prefixed before the mysteries of Christ and that both in the old and new Testament then before any other one mystery whatsoever The dignity of Christs person the admirable union of his two natures the excellency of his Offices his low descent for our sakes the extent of his sufferings his full conquest over all our enemies his glorious exaltation and the incomparable benefits that we reap by Christ are all very forcible motives to stirre us up to consider him The Apostle was so farre ravished with the apprehension of Christ Jesus as he saith I determined not to know any thing among you save Iesus Christ and him erucisied 1 Cor. 2. 2. And again I count all things but loss for the excellency of the knowledge of Christ Iesus my Lord Phil. 3. 8. This sets an high commendation on the sacred Scripture that it setteth out Christ so much as it doth and that both in the old and new Testament In the Old by Promises Prophesies Types Figures and other like means In the New plainly perspicuously and that in his conception birth private life publique Ministry great works great sufferings Death Buriall Resurrection Ascension sitting at the right hand of his Father continuall intercession for us his power of judging all and eternall glory It will therefore be an especiall point of prudence in us diligently to reade the Scriptures and that for this end especially that we may know and consider Christ. In reading the Scriptures mark such places especially as set out Jesus Christ Meditate on them and thus consider him §. 24. Of Christ an Apostle THat which the Apostle would have us especially to consider in Christ concerneth two of his Offices namely his Propheticall Office in this word Apostle and his Priestly function in this High-priest Though it be the Propheticall Office of Christ which is set out under this word Apostle yet that word is used because an Apostle was the chiefest Minister that eveâ—… was instituted under the New Testament Eph. 4. 11. And an Apostleship had more priviledges conferred upon it then ever any other Function in the Church before or since the Apostles times had This amplifieth the excellency of Christs Propheticall Office and sheweth that it is of the most excellent kinde Of the meaning of this word Apostle see Chap. 2. v. 2. § 26. There was shewed how Apostles properly so called were distinguished from other Ministers both in the manner of their calling and also in the speciall priviledges that belonged thereunto That which is further to be declared concerning Christs Apostleship is to prove that Christ was an Apostle 1. In his generall Function 2. In his speciall calling thereunto 3. In the priviledges that appertained to that Function I. The generall Function of Christ as a Prophet an Apostle and Minister of the Word of God was to make known the will of the Father unto his people Thâ—… Christ did this hath been before shewed Chap. 1. v. 2. § 14. Chap. 2. v. 3. § 22 24. v. 12. § 111 112. II. His speciall call to that Function was immediate from the Father Christ thâ—… saith of himself As my Father hath sent me even so send I you Joh. 20. 21. Ofâ—… doth Christ make mention of this that his Father sent him Where Christ saith to the Jews Ye have neither heard the Fathers voice at any time nor seen his shape Joâ—… 5. 37. He speaketh it in an opposition betwixt the Jews and himself and giveth them to understand that what they had not done he had done He had both heâ—… his Fathers voice and seen his shape Therefore he thus saith Not that any 〈◊〉 had seen the Father save he which is of God he hath seen the Father Joh. 6. 46. To the same purpose tends this No man hath seen God at any time the only begâ—…tten Sâ—… which is in the bosom of the Father he hath declared him Joh. 1. 18. III. The priviledges which belonged to an Apostolicall Function and in â—… most eminent manner appertained unto Christ were these eight thâ—… follow 1. Christ laid the foundation For he first preached the Gospel in Paradise Gen. 3. 15. Of Christs first publishing the Gospel see Chap. 2. v. 3. § 24. Yeâ—… Christ himself was the very foundation 1 Cor. 3. 11. He is also the chief corâ—… stone Eph. 2. 20. There is mention made of the foundation of the Apostles aâ—… Prophets but that is tropically spoken in that they were Ministers to lay 〈◊〉 proper foundation which is Jesus Christ. 2. The whole world was Christs Jurisdiction No limits were set to his Function The uttermost parts of the earth were for his possession Psal. 2. 8. He preached peace to them that were nigh and to them that were afar off Eph. 2. 17. 3. He had his gifts immediatly by the Spirit Isa. 11. 2. Luk. 2. 20. Not by any mâ—…ans of man 4. He received the Spirit more abundantly then any other He received it not by measure Joh. 3. 34. All the treasures of wisdom and knowledge were hid in him Col. 2. 3. Yea the fulness of the Godhead dwelt in him Col. 2. 9. He was so full as 〈◊〉 of his fulness we all receive Joh. 1. 16. 5. He could not but have infallible assistance in that he was the very truth it self Ioh. 14. 16. And the Spirit of God was upon him Luk. 4. 18. 6. He also must needs have power of giving gifts in that he was the prime authour of all gifts He gave gifts unto men Eph. 4. 7. He breathing on his Disciples said receive ye the holy Ghost Joh. 20. 22. 7. About miracles he had more power then ever any other Never any wrought miracles more in number and more strange in their kinde then any
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
Priests extraordinary as Melchizeâ—… ordinary as Aaron and his posterity typical as the legal Priests and the 〈◊〉 true Priest Jesus Christ the Apostle premiseth this general particle every Hence it appeareth that no person can be a fit Priest for men but a sonne of man 〈◊〉 of the same nature and mould of the same fellowship and society When God first ordained Priests he thus said Take Aaron and his sonnes from among the children of Israel Exod. 28. 1. 1. Priests are in special manner for men They stand betwixt God and men and therefore it is requisite that they be men For this end Christ himself was made man Ch. 2. v. 17. 2. It becomes Priests to have compassion on their brethren Therefore they â—…ost be of the stock of mankinde For this end also was Christ of man that he might be a mercifull High-Priest Chap. 2. 17. 1. This may well be pressed against those hereticks that deny the humane nature of Christ or deny that he took that nature from the Virgin Mary but say he brought it from heaven If so then were he no true Priest Of these hereticks See Chap. 2. v. 14. § 140. The like may be pressed against those who make Angels Mediators and in that respect Priests For it belongs to the Office of a Priest to be a Mediator betwixt God and man This qualification of a Priest to be from 〈◊〉 men cuts off all such spirits from that office neither is there any clause of Scripture that makes for them in this case 2. This instructs us in the great respect of God to man and that two 〈◊〉 1. In that he so beheld mans weaknesse as to afford unto him such a Priest as he might endure If Christ onely as God had been our Mediatour the brightnesse of his glory would have confounded us The appearance of Angels oft afrighted sonnes of men though they appeared in mans shape Instance the case of Gideon and Manoah Judg. 6. 22. 13. 22. The like is noted of Zaâ—… Luk. 1. 12. 2. In that God did over-look our unworthinesse For though we had sinned and thereby our nature was odious in his sight and a fit object for his wrath yet he made this very nature a means of Mediation and Reconcilation 1. Typically in the legal Priests then truly in his own Son a Son of man Jesus Christ. 3. This is a matter of great Comfort and Encouragement to us children of men For we may well infer that he who hath ordained a Priest from among men will assuredly accept of us in that Priest and will not reject our persons or prayers As Maâ—…oahs wife said to her husband If the Lord were pleased to kill us he would 〈◊〉 have accepted a burnt-offering Judg. 13. 23. So we may say If the Lord would condemn us all he would not take a Priest from among us to be for us in things pertaining to God § 3. Of Priests being ordained THe second branch of the description of a Priest is that he is ordained Of the divers acceptions of the Greek word translated ordained See Ch. 2. v. 7. § 61. Here it may be taken actively the Verb being taken in the middle voice Thus he may be said to order things which pertain to God Our English takes it passively Both acceptions may in general intend the same thing In the passive signification it implieth That Priests must be ordained or appointed they must be set apart to their function they must have a call and warrant Thus is this word used by Christ where he said Who made or appointed me a Iudge Luk. 12. 14. He would not take upon him that Office whereunto he was not deputed This word is also thus used of Pharaoh He made or appointed Ioseph Governor over Egypt Act. 7. 10. It is applied to ordaining Elders Tit. 1. 5. yea and to making Priests Heb. 7. 28. So as they only are true Priests who are lawfully called thereto Of Priests this is expresly proved v. 4. Of the calling or ordaining of other Ministers See Ch. 3. v. 2. § 34 35. §. 4. Of the High-priests being for men THe third branch of the description of an High-priest is that he is for men 〈◊〉 their use for their good The phrase translated for is used in a double sense 1. It being joyned with an Accusative case signifieth above as the Disciple 〈◊〉 not above his Master nor the servant above his Lord Mat. 10. 24. 2. Joyned with a Genitive case it importeth the end or good of a thing 〈◊〉 where Christ saith of his body given and of his bloud shed for you Luk. 22. 19 20. So here God appointed an High-priest for the good of men This may be exemplified in all the parts of his function The gifts Sacrifices incense and 〈◊〉 manner of oblations which he offered were for the good of the people So 〈◊〉 his entring into the holy place and carrying their names before the Mercy-seaâ—… together with other sacred duties The grounds hereof were mans need and Gods tender respect to man 1. This sheweth that they who sought the Priesthood for their own advancement and advantage clean perverted the end thereof as they did against 〈◊〉 the Prophets much cried out and they who in Christs and in his Apostles 〈◊〉 thrust themselves into that function though they were not of the posterâ—…ty of Aâ—…ron Likewise they who abused the Priesthood for their own emolument as the 〈◊〉 of Eli 1 Sam. 2. 13. and Eliashib Neh. 13. 4 c. This may be applied to false prophets false Ministers of the Gospel and to 〈◊〉 Prophets and Ministers as do all for filthy lucre sake 2. This warranteth us to apply what Christ did as an High-priest to our selves for he was an High-priest for men even for their salvation 3. This sheweth that who have charge over others must seek their â—…tuall good See Chap. 7. vers 27. § 114. §. 5. Of an High-priests performing things pertaining to God THe fourth branch of an High-priests description is that he be in 〈◊〉 pertaining to God Word for word Things that are to God Thus by 〈◊〉 of his Office he was a Mediator betwixt God and man This he was in a 〈◊〉 respect 1. In those things wherein people had to do with God 2. In those things wherein God had to do with the people In the former he represented the people In the later he stood in Gods room As representing the people he bare their names upon his breast and â—…proached to the Mercy-seat he offered all manner of Sacrifices and made â—…cession In Gods room he heard and judged causes He declared who were clean and 〈◊〉 clean and blessed the people All these and other like points of Mediation betwixt God and man the 〈◊〉 Priests did as types of Jesus Christ the true Priest 1. This gives intimation of the wretched and wofull estate of man by 〈◊〉 who by himself can have no communion with God
his particle of opposition BUT as if it had been said Though Christ â—…fied not himself by assuming the Priesthood to himself yet he was glorified thereby by his Fathers conserring it upon him To make the Apostles meaning more clear take all these words He that 〈◊〉 unto him Thou art my Son to day have I begotten thee as a description of the Father and repeat the word glorified which must needs be here understood then the sense will appear to be this Christ glorified not himself to be 〈◊〉 an Highpriest but his Father glorified him in ordaining him to be the Highpriest This Verb to be made is inserted to confirm that which was before noted â—…ers 1. § 3. about ordaining an Highpriest For to be made an Highpriest is to be deputed or appointed and set apart to that Function In this sense is this 〈◊〉 made frequently used as Hebr. 7. 16 21 22. §. 25. Of Psal. 2. 7. applied to Christs Priesthood THese words He that said unto him Thou art my Sonne to day have I begotten thee are taken out of Psal. 2. 7. and most fitly applied to God the Father in reference to his begotten Son as we have shewed Chap. 1. v. 5. § 48 c. where the â—…hole text is expounded The Apostle doth here again alleadge it to prove that the Father ordained Christ to be the Highpriest for his Church Obj. In this testimony there is no mention of a Priesthood Answ. 1. This testimony is an express description of the Father and it being iâ—…serted upon the question of Christs Priesthood it implieth that the Father made him Highpriest 2. This word begotten may be extended to conferring dignity or an honourable Function upon one as well as communicating essence 3. It being taken for grant that Christ was an Highpriest for the Father to acknowledge him to be his Sonne ratifieth that Function and implieth that it was his Fathers pleasure that he should be the Highpriest Thus Christ being come a Prophet into the world his Father ratified that Function by this testimony This is my beloved Son in whom I am well pleased and thereupon he inferreth this duty 〈◊〉 him Matth. 17. 5. 4. The Psalmist immediatly after this testimony expresseth a branch of Christs Priesthood in these words Ask of me c. Psal. 2. 8. Now in quoting a Text it is not unusuall to expresse only a part of it because the remainder may be found in the place out of which it is quoted 5. It was the purpose of the Apostle to set out the dignity of the Office as well as the Office it self That this was his purpose is evident by these two words hoâ—… glorified applied thereunto Now that God the Father should glorifie his begotten Son by making him an Highpriest much amplifieth the dignity of that Function Thus is this testimony a most pertinent testimony It is a testimony taken out of sacred Scripture and in that respect the more sound as was shewed Chap. 1. ver 5. § 46. Of quoting the very words of Scripture See Chap. 3. ver 7. § 74. Of quoting neither Book nor verse See Chap. 2. ver 6. § 50. §. 26. Of Christ being glorified by his Priesthood Quest. HOw could the begotten Son of God who is true God equall to the Father be glorified by being made an Highpriest Answ. 1. Distinguish between the Sonne of God singly considered in his Diâ—… nature or as the second Person in sacred Trinity and united to the humane nature and thereby made also the sonne of man In this later respect was he gâ—…orified 2. Distinguish between honour conferred on one by such and such an underâ—… and the honour arising from undertaking such a thing Though such a 〈◊〉 can simply conferre no honour on Christ yet in the managing of it he â—…ight bring much honour to himself and to his Father who appointed him thereâ—… as glory of mercy justice truth wisdom power and other like Attributes Thus was Christ and his Father by him glorified in the lowest degree of his humiliation even in his kinde of death Such undertakings as bring glory to God do glorifie the undertakers Therefore Christ exhorteth his to let their light so shine before men that they may see their 〈◊〉 works and glorifie their Father which is in heaven Matth. 5. 16. No man can in a right way glorifie God but he shall therein glorifie himself 〈◊〉 that 1. In regard of the work it self For every thing is so much the more gloricâ—…s by how much the more God is glorified thereby 2. In regard of the fruit and reward that will follow thereupon For he 〈◊〉 can and will perform what he hath said hath said Them that honour me I will 〈◊〉 1 Sam. 2. 30. This is the right way to be glorified Walk in this way whosoever thou 〈◊〉 〈◊〉 wouldst be glorified §. 27. Of Gods begotten Son our Highpriest A Main point intended in the foresaid testimony is that God the Father â—…ed his begotten Son to be an Highpriest In this respect is he said to be called of God an Highpriest v. 10. As he was 〈◊〉 a Prophet Chap. 3. v. 2. so an Highpriest In this respect he is said to be sent Joh. 3. 34. and anointed Luk. 4. 18. There was an absolute necessity that this Son of God should be our Priest in 〈◊〉 respects 1. In that none was able to do the work that was to be done for us by our 〈◊〉 but the Son of God Of those works See Chap. 2. v. 17. 2. In that none was worthy to appear before God for us but his own Son 〈◊〉 none sit but he for the honour of the true Priesthood This doth much commend the love of God who gave his begotten Son to be our Priest Ioh. 3. 16. It doth also Minister great ground of boldnesse unto us to approach unto the Throne of grace having the begotten Sonne of God to be our Priest We 〈◊〉 make no question of his sufficiency to the whole work which he is able to 〈◊〉 to the very utmost nor can we make any doubt of Gods accepting him Hâ—… is the begotten Sonne of God and beloved in him the Father is well-pleased Matth. 3. 17. §. 28. Of the Coherence and meaning of the sixth verse Verse 6. As he saith also in another place Thou art a Priest for ever after the 〈◊〉 â—… 〈◊〉 BEcause the former testimony was somewhat obscure the Apostle addeth 〈◊〉 other which is more perspicuous and lesse subject to exception For 〈◊〉 the Priesthood it self and also Gods deputing Christ thereunto are here 〈◊〉 set down These two Conjunctions As Also give proof that the following 〈◊〉 tends in generall to the same purpose that the former did so as more then one Dvine testimony may be produced to prove one and the same thing as hath 〈◊〉 shewed Chap. 1. v. 5. § 67. This Verb he saith may admit a treble reference 1. To David who was the
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.
undaunted spirit and of all the most couragious that ever was to fear Of the extremity of Christs agony See § 38. § 45. Of Faith and Fear standing together THe earnest prayer of Christ together with the fruit thereof which was Gods hearing of him is an evidence of his faith In that his fear is here added it plainly appeareth that faith and fear may stand together Moses retained his faith when he said I exceedingly fear and quake Heb. 12. 21. Though these be distinct and different yet are they not contrary but helpfull one to another as sight and hearing which are distinct senses Fear makes faith to look up unto God Faith supports and makes us rest upon God Let not us sever those things that may stand together but in all our fears let us believe and pray so shall we be heard in the things we fear If faith be severed from fear an infirmity will be made a vice and that which is naturall be made diabolicall But mixed with faith it will be sanctified and made very usefull As a means hereunto consider 1. That God hath his hand in all things that may cause thee to fear 〈◊〉 19. 11. 2. God remains thy Father in thy greatest fears Matth. 26. 39. 3. God in wisdom ordereth thy estate Matth. 10. 29. 4. God can deliver thee from thy fears Ier. 32. 27. 5. God is faithfull and will never fail thee Heb. 13. 6. How faith may stand with fear though it be somewhat a sinfull fear See the 〈◊〉 Sacrifice on Psal. 116. 11. § 75. The Preposition from set before Christs fear sheweth that God deliveâ—… him from his fear He did not leave him therein nor forsake him Hereupon Saâ—… may rest upon this not to be forsaken See Chap. 13. v. 6. § 73. §. 46. Of the most excellent and dearest Son of God suffering Verse 8. Though he were a Sonne yet learned he obedience by the things 〈◊〉 iâ—… suffered THis verse is added to satisfie a doubt which might be raised from the dignity 〈◊〉 Christ and from the relation betwixt the Father and him For he â—…s â—…styled a Son in reference to God the Father To expresse this relation the more clearly the Vulgar Latine setteth down 〈◊〉 correlative thus Son of God But there is an emphasis in this indefinite expreâ—… Son as was shewed Chap. 1. v. 2. § 15. The doubt is this Christ is the Sonne of God farre more excellent 〈◊〉 the most excellent of creatures he is the beloved Sonne of God how then 〈◊〉 it that he should be brought to such an agony as is mentioned in the foâ—… verse Answ. God would have it so that his Sonne might experimentally know 〈◊〉 farre he ought to subject himself to his Father namely not only by doing 〈◊〉 his Father required but also by enduring what his Father was pleased to 〈◊〉 on him and therein to make himself a pattern to others This is the main scope 〈◊〉 this verse This Conjunction Though is the note of an argument that is called 〈◊〉 which sheweth a difference from another thing not simply in the nature of 〈◊〉 thing but in some speciall respect as where God saith of the Israeliâ—…es Tâ—… brake my Covenant although I was a husband unto them Jer. 31. 32. To keep Covenant with an husband well agree but in them who kept not Covenant with 〈◊〉 their husband they did disagree Thus to be a Sonne and to be free from â—…fering may stand well together But in Christ they were divers for he was â—… Sonne yet not freed from suffering Of the kindes of argument See Chap. â—… v 9. § 59. This title Sonne in reference to God properly belongeth to Christ as 〈◊〉 been shewed Chap. 1. v. 2. § 15. It sets out the dignity and excellency of 〈◊〉 above the most excellent of creatures as hath been proved Chap. 1. 〈◊〉 § 39 41. Here it is taken for Christs person consisting of two natures God and 〈◊〉 As man he suffered as God he was able to endure the utmost that was in 〈◊〉 upon him From this instance we may well inferre that neither excellency in ones self 〈◊〉 dearnesse unto God exempteth any in this world from suffering Can any be thought to be more excellent then the Sonne of God whom Gâ—… hath set at his right hand and made King of Kings and Lord of Lords Oâ—… 〈◊〉 any be thought dearer to God then his dear Sonne styled the Sonne of 〈◊〉 Col. 1. 13. The beloved Eph. 1. 6. His beloved Sonne in whom he is well 〈◊〉 Matth. 3. 17. His elect in whom his soul delighteth Isa. 42. 1. If this Sonne be not exempted from suffering who can look to be exempâ—… â—…y instances in all ages of such as have been highly advanced by God and 〈◊〉 beloved of him might be produced to demonstrate that neither excelâ—…cy in place or parts nor interest in Gods favour have exempted them from 〈◊〉 â—…rings 1. As for dignity and excellency it makes no difference before God God is the supream Lord over all and in reference to him all are fellow-servants so as the greatest can plead no more immunity at Gods hand then the 〈◊〉 2. As for interest in Gods favour God can and will turn the sufferings of his children to his own glory and their good Nothing ever made more to Gods glory then Christs sufferings and nothing more made to Christs advancement then they Phil. 2. 8 9. 1. Let them who have excellency above others in this world apply this to themâ—…es and be willing to put their necks under Gods yoke and contentedly bear what God shall lay upon them 2. Let them who think they have interest in Gods favour not so rely thereupon â—…s to count themselves free from all correction God is not like a foolish cockering 〈◊〉 other He knows that corrections are needfull and usefull for his children They who take themselves to be beloved of God may rather look for triall of their obeâ—…ence this way Heb. 12. 6 7 8. 3. This is a matter of great consolation to such as are thus tried Herein they 〈◊〉 dealt withall as God useth to deal with his dearest Herein also they are made conformable to Christ their head 4. Let others take heed of censuring such as are brought to suffer This was the errour of Iebs Friends Gods best and dearest children may be thus miscensured §. 47. Of experimentall Learning IT is said of the Son of God that he learned obedience A thing is learned two waies 1. By attaining to the knowledge of that which we knew not before In this sense saith Christ Learn what that meaneth I will have mercy and not sacrifice Matth. 9. 13. 2. By an experimentall evidence of what we knew before In this sense saith the Apostle I have learned in whatsoever state I am therewith to be content Phil. 4. 11. that is by experience I finde that this is my best course Thus it is said
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
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.
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
several duties required in the one and in the other yet in this they agree that something is required on mans part in both Lev. 18. 5. Mark 1. 15. 6. In an ability which God giveth to man to fulfil the one and the other Though 〈◊〉 the former God left the ability that he gave in mans power to retain it or lose 〈◊〉 and not so in the latter Covenant yet in both there is an ability given 〈◊〉 7. 29. Ier. 31. 33. 7. In the ratification of both which was by certain seals The two Trees in Eden for the former Gen. 2. 9. And sundry Sacramenâ—…s for the latter 8. In the same general ends of both which were Gods glory and mans good Prov. 16. 4. Isai. 43. 7. Rom. 10. 5. Ioh. 6. 47. 9. In the same general extent of both The former extended to all the branches of the first root which was Adam with whom the first Covenant was made The latter to all the branches of the other Root which is Christ with whom the other Covenant was made Rom. 5. 18. 10. In the penalty against transgressors of the one and other which is death and damnation Gen. 2. 17. Deut. 27. 26. Iohn 3. 18. Luke 13. 35. §. 48. Of the difference betwixt the two Covenants of Works and Grace The Covenants of Works and Grace do differ in the particulars following 1. In the different consideration of the Authour of the one and the other which are in the first Gods supreme Soveraignty and in the latter his rich mercy 2. In the procuring cause of them which was of the former Gods meer will and pleasure of the latter pitty and compassion 3. In the manner of making the one and the other The former was without a Mediator the latter with one 4. In the time the former was made before man had sinned the latter after his transgression 5. In the occasion of making the one and the other The occasion of the former was to try mans faithfulnesse in that integrity wherein God made him The occasion of the latter was to shew the necessity of mans continual dependance on God 6. In the confederates or parties with whom the one and the other was made The former was made with all mankinde The latter with the Elect only 7. In the particular good that was promised In the former a reward was promised upon fulfilling the condition by man himself Rom. 10. 5. In the latter was afforded 1. A Surety for Man Heb. 7. 22. 2. Ability to do what God would accept Ezek. 36. 27. 3. A better reward in Mans Communion with Christ Iohn 14. 3. and 17. 23 24. 8. In the duties required by the one and the other Perfect obedience was required by the former Faith and Repentance by the latter 9. In the order of Gods accepting In the former God accepted the person for the work which is thus expressed If thou do well shalt thou not be accepted Gen. 4. 7. In the latter the work is accepted in reference to the person 10. In the ratification The former was ratified by Word Promise and Seals The latter was further ratified by Oath Heb. 7. 20. and bloud Heb. 9. 16 17. 11. In the issue of the one and the other The former was violable It might be forfeited and was forfeited The latter is inviolable and shall never be broken Ier. 33. 20 21. 12. In the matter of the one and the other These two Covenants do so far differ in the very matter and substance of them as they can no more stand together than the Arke of God and Dagon 1 Sam. 5. 3 4 The Apostle doth so far oppose Works and Grace in the case of justification and salvation as they cannot stand together Rom. 11. 6. This difference betwixt the Covenant of Works and Grace giveth evidence of Gods wisdom in working by contraries and in bringing light out of darknesse 2 Cor. 4. 6. and good out of evil as he brought meat out of the eater Iudg. 4. 14. For mans sin and misery that fell thereupon caused this better Covenant This is an especial instance to prove that all things work together for good 〈◊〉 8. 28. The foresaid difference doth also much amplifie the goodnesse of God For God did not only repair or renew the Covenant of Works after it was broken but entered into a far better Covenant Observe the particulars wherein the Covenant of Grace excelleth the Covenant of Works and you will clearly discern how 〈◊〉 Gods goodnesse is amplified by substituting the covenant of grace insteed of the coâ—… of workes §. 49. Of the agreement betwixt the covenant of grace as it is stiled old and new THe covenant of grace hath continued from Adams fall and shall continue to the end of the world In this respect it is stiled an everlasting covenant But it hath been variously dispensed in the severall ages of the world The greatest difference in the dispensation thereof hath been manifested in the 〈◊〉 that passed before and since Christ was exhibited This difference is so great as the covenant of grace though alwayes one and the same in substance hath been distinguished into an old and new covenant Heb. 8. 13. In what respect it is called new hath been shewed § 35. The old covenant is so called in respects contrary thereunto The latitude of the covenant of grace will more clearly be discerned if we duly consider the agreement and difference as it is called old and new The agreement is manifested 1. In their author and that considered in the same respect Namely as he is our Creator and Lord and as he is our Redeemer and Father for so was God of old called and acknowledged Deut. 32. 6. 2. In the procuring cause which was the feee grace and rich mercy of God 〈◊〉 1. 54 55 72 78. 3. In the same ground and meritorious cause of both which is Jesus Christ Heb. 13. 8. Rev. 13. 8. 4. In the same promises which are remission of sins reconciliation with God and everlasting happinesse Exod. 34. 7. Lev. 8. 15. Psal. 91. 16. 5. In the same duties required which are faith Gen. 15. 6. and repentance 〈◊〉 33. 11. 6. In the same ground of stability which is the continuall abode and operation of the Spirit in Gods confederates Psal. 51. 11 12. 7. In the same generall end which is the praise of the free grace of God Exod. 33. 18 19. and 34. 6. 8. In the same persons with whom the covenants are made which are sinners by nature but elect of God Psal. 33. 12. and 89. 3. 9. In the same word of faith whereby the one and other covenant is revealed Galat. 3. 8. Heb. 4. 2. 10. In the same substance of Sacraments and the same spirituall food 1 Cor. 10. 3 4. §. 50. Of errors contrary to the Identitie of the covenant of grace distinguished into the old and new THe Identitie in substance of the covenants of grace distinguished into old and
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
be made 2. The doom concerning death against sin is gone out Gen. 2. 16. Rom. 6. 23. This 〈◊〉 be reverst and thereupon no remission without expiation no explation without satisfaction by death Object Gods grace and mercy is most free what need then is there of such expiation and satisfaction Answ. For recâ—…nciling these we must duly consider three sorts of persons 1. Them that partake of the benefit of satisfaction 2. Him that makes the satisfaction 3. Him that accepts the satisfaction 1. The pâ—…rsons that partake thereof are no way able to make any satisfaction or any expiation by themselves therefore all the benefit that redoundeth to them must needs be free 2. The person that makes satisfaction is the Son of God If such a son makes satisfaction for a servant the benefit of that satisfaction is as free as if no satisfaction at all were made for what can a Father râ—…ceive of his son Besides Christ is very God though distinct in person yet one in nature so as in regard of this unity what one doth the other doth God therefore made satisfaction to God Doth this impeach the 〈◊〉 of the discharge If one pay his own debt and thereupon dischargâ—… the debtor is not that discharge most free 3. The person that accepts the discharge of his own free grace and meer mercy gave his Son to make the discharge Ioh. 3. 16 Therefore all that Christ did and 〈◊〉 for 〈◊〉 is of free 〈◊〉 to those sinners God is no way bound to accept for such and such what he doth accept His acceptance is of meer mercy Hereof see morâ—… Chap. 2. v. 9. § 78. Learn hereby how to come to God Not in any presumptuous conceit of thine 〈◊〉 work as the proud Pharisie did Luk. 18. 11 12. Such think of no expiation But approach into Gods presence with a due consideration of Gods infinite puriâ—…y and perfect justice on the one side and thine own vileness and sinfulness on the other side This will make thee think of some means for satisfying justice and by 〈◊〉 thereabout in the Gospell thou wilt be so instructed in the satisfaction made by Christs blood as thou wilt be moved by faith to apply it to thy self Thus thy soul being sprinkled with the blood of Christ thou maist as confidently approach to the throne of grace as the Priests did to the mercy-seat Lev. 16. 3 c. In that blood was the means of attonement it doth on the one side aggravate the 〈◊〉 nature of sin which could not be expiated but by blood and on the other side it much amplifieth the love of him that shed his blood to make this expiation §. 44. Of offering sacrifice for errors THe blood which the Priests carried into the most holy place was that which he 〈◊〉 Of the Priests offering to God See Chap. 5. v. 1. § 6. The persons for whom he offered are first said to be for himself Of a Priests offering for himself See Chap. 5. v. 3. § 14. It is further added that he offered for the errours of the people so as he offered 〈◊〉 only for himself but also for others For an high high Priest was for men 〈◊〉 for other men as hath been shewed Chap. 5. v. 1. § 4. Of this word people See Chap. 4. v. 9. § 57. Thus it is also said of the true great high Priest Jesus Christ that he made reconciliation for the sins of the people Hereof see Chap. 2. v. 18. § 181. The word here translated errour is a noun derived from the same verb that the participle is which is translated the ignorant Chap. 5. v. 2. § 10. The Apostle useth this word not to extenuate their sin or to restrain the high Priests offering to lesser sins even such as are extenuated with ignorance of mind or errour of judgement but to shew that not onely for great and hainous sins but also for the lesser kind of sins offerings were made Besides this phrase may fitly be used of all manner of sins because there is an errour of judgement in every one When the Apostle spake of the very same thing which here he doth he useth a word that signifieth all manner of sins Heb. 7. 27. The Hebrew word whereunto that which the Apostle here useth doth answer signifieth errours yet is it also put for all manner of sin And in the law whereunto this of the Apostle hath relation indefinite words which signifie all manner of sins are used The like is implyed by those general phrases all their iniquities all their transgressions all their sins Lev. 16. 21. I will not deny but that this phrase may also be used in opposition to such wilfull obstinate and presumptuous sins as caused the committers of them to be utterly cut off For such an opposition is made Numb 15. 22 27 30. And by that opposition it is implyed that the Priest was not to offer Sacrifice for such Quest. Was that sin then the sin against the holy Ghost Answ. Though the presumption there meant were a most heynous sin yet have we not sufficient ground to imagin it to be the sin against the Holy Ghost Five things are alledged to prove it to be the sin against the Holy Ghost 1. That it was committed with an high hand Numb 15. 30. 2. That no Sacrifice was to be offered for it 3. That the committers thereof were utterly to be cut off 4. That the iniquitie of him that committed it should be upon him Numb 15. 31. 5. That the Apostle resembleth the sin against the Holy Ghost to that sin Heb. 10. â—… 29. Answ. To the first A man might sin presumptuously with an high hand and yet râ—…pent and find mercy Instance Manasseth 2 Chro. 33. 13. But so cannot he that 〈◊〉 against the Holy Ghost To the second The deniall of the benefit of a Sacrifice doth not prove the sin to be unpardonable The deniall of a Sacrifice was no more then the deniall of the Churches prayers under the Gospel which are denyed to such as are excommunicared though they have not sinned against the Holy Ghost Instance the incesâ—… person whom the Apostle delivered to Satan 1 Cor. 5. 5. Suppose that such 〈◊〉 never pardoned but that they perish in their sin and are damned yet doth it 〈◊〉 follow that they sinned against the holy Ghost Many sins are not in the event pardoned which in their nature are pardonable To the third Cutting off implyed a kind of Capitall crime for which some 〈◊〉 put to death Ex. 31. 14. But this did not necessarily imply that they were damned It were hard to think that all that were cut off by a bodily death in the wildernesse though it were for some presumptuous sin were damned in hell Nadabard 〈◊〉 committed a presumptuous sin for which they were cut off Lev. 10. 2. Yet to show that in that judgement God remembred mercy though a fire from the Lord took away
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.
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
indefinite phrase blood of others doth confirm the first difference betwixt Christ and the legal Priests Christ offered himself and with his own blood entered into heaven v. 12. § 57. and thereby procured remission of sins But the Priests offered the blood of beasts and therewith entered into an earthy Tabernacle and could cleanse no further then to the purifying of the flesh v. 13. § 75. God appointed under the law the blood of beasts because that was sufficient for the end whereunto it was appointed namely to typifie a spiritual cleansing not absolutely to cleanse by it self If the Priest himself had been slain his blood could not have purged himself or any others from sin For 1. He was a man and in that respect a sinner 2. His blood was too mean a price to redeem another Psal. 49. 7. 3. He could not have carried his own blood when he was dead 4. If a Priest should have offered himself for others who would have been a Priest For scarcely for a righteous man will one die Rom. 5. 7. 5. It would have been counted a cruel law for a Priest to shed his own blood Herein we have an evidence of Gods tender respect to man in sparing his blood Though man were ordained a Priest to typifie Christs Priest hood though man in that function were to appeare before God though he were to beare their names yea and their sins Exod. 28. 38. all which Christ did yet when it came to the shedding of his blood as Christ did his therin God spared him and accepted the blood of beasts as he accepted the Ram for Isaac Gen. 22. 13. How doth this amplifie Gods love to man who was so tender of mans blood and yet spared not his son but gave him for us to death Rom. 8. 32. There was no other meanes to redeeme man from eternall damnation therefore rather then man should perish eternally God would give his son for him On the other side this doth much aggravate the Heathenish impiety and inhumanity of such Israelites as sacrificed their children to Idols This was one of Ahaz his impieties 2 King 16. 3. God did expresly forbid it Lev. 18 21. The Prophets much complained hereof Isa. 57. 5. Ezek. 18. 20. This was one especiall cause of their captivity 2 Kings 17. 7. This also is an aggravation of the sin of murther and shedding mans blood unjustly From the main difference that is here made betwixt the Priests under the law that they every year went with blood into the holy place and Christ who did not often but once only offer himself we may infer that 1. What the Priests did was imperfect See Chap. 7. v. 27. § 112. 2. What Christ did was perfect See Chap. 7. v. 27. § 115. §. 128. Of the necessity of Christs suffering but once v. 26. IN the 26 verse A reason is rendered of the former part of the former verse that Christ did not offer himselfe often The reason is taken from the kinde of offering which was with suffering For then must he often have suffered The Argument may be thus framed If Christ offered himself often he often suffered but he hath not often suffered Therefore he offered not himselfe often It is here taken for granted that Christ offered himselfe up by suffering yea by suffering to death Phil. 2. 8. That Christs death was a suffering death is shewed Chap. 2. v. 9. § 76. The time wherein Christ was to suffer often if he had offered himselfe often is here said to be since the foundation of the world Of this phrase See Cap. 4. v. 3. § 29. The reason of this extent of time is mans sin For man sinned anon after the foundation of the world was laid And anon after man had â—…inned Christ was promised a Redeemer to free him by his blood from sin Gen. 3. 15. In this respect Chriâ—… is said to be a Lambe slaine from the foundation of the world Rev. 13. 8. The must that is here put upon the point thus then must he is in a double respect 1. In regard of Gods purpose so to redeeme man for Gods purpose must be accomplished 2. In regard of Christs undertaking He undertooke to redeeme man by satisfying Gods justice which must be by suffering By this it appears that a frequent offering of Christ is a frequent making him to suffer For there is no true offering up of Christ but by death Therefore he is fail to be a sacrifice in the latter end of this verse which according to the notation of the Greeke word signifieth a thing slaine as is shewed Chap. 8. v. 1. § 7. Iâ—… this respect offering and sacrifice are joyned together as Chap. 10. v. 12. Eph. 5. â—… Let Papists answer this in the case of their frequent offering Christ in theiâ—… masse This word of necessity must implieth a necessity of Christs death See v. 9. § 95. The force and drift of the Apostles Argument demonstrateth that Christ could not oâ—…t suffer The word once in the next Section proveth as much The Apostle expresly saith that Christ dieth no more Rom. 6. 9. So as no other suffering of Christ is to be expected Obj. The Apostle saith that there is behind of the afflictions of Christ. Col. 1. 24. Answ. Christs afflictions or sufferings are to be considered two wayes 1. In his own person which he himself suffered in his humane nature 2. In his body when the members of his mystical body do suffer as members of that body he is said to suffer with them Thus when Saul breathed out threatnings and slaughter against the Disciples of the Lord Christ saith Saul Saul why persecutest thou me Act. 9. 1 4. This kind of affliction is that which the Apostle calls the afflictions of Christ but he here speaks of his personal afflictions Christ having finished all sufferings on earth ascended to that glory which he will never leave But leave it he must if he suffer again This should make â—…s watchful against that apostasie which cannot be recovered without crucifying the Son of God afresh Heb. 6. 6. §. 129. Of Christs suffering in the end of the world THe proof of the forementioned assumption is set down in the latter part of the 26. v. thus but now once c. That which is but once done is not often done This particle of opposition but is here the note of an assumption as Chap. 2. v. 6. § 50. The Apostle that lived in the end of the world useth this word now to shew that experience gave proof that Christ had not suffered before that time He addeth this exclusive particle once to make his argument the more clear for it is here to be taken exclusively as if he had said only once and no oftner Thâ—…s it is taken v. 12. § 60. This phrase in the end of the world is an explication of this particle of time now The word translated end
the Churches Conquest on Exod. 17. 11. § 43. There is no grace wherein and whereby God is more honored then by Faith Heereof see more in the whole Armour of God on Eph. 6. 16. § 7. Great also is that good which Faith bringeth unto man see ibid. § 8. Besides Faith of all graces doth most strip a man of self-conceipt For boasting is excluded by the Law of Faith Rom. 3. 27. Faith is as an hand stretched out to receive what a man knowes he hath not of himself yea it is stretched out as far as God himself Hereby the believer giveth evidence 1. That he needeth such and such blessings 2. That they are not to be had in himself 3. That they cannot be received from any creature If they were he would not reach out his hand so far beyond all creatures Faith therefore so drives a man from himself and from other creatures as it maketh him rest wholy and only upon God This teacheth us how to make our appearing before God acceptable to him and withall how to make our prayers powerfull and prevalent with him namely by Faith Faith resteth on Christ for acceptance with God and faith is to prayer as fire to powder See hereof the Churches Conquest on Exod. 17. 11. § 43. There also are directions given for exercising faith in prayer The Apostle amplifieth this gift of faith by this property thereof full assurance In this assurance consisteth the excellency of faith Such a faith had Paul Rom. 8. 38. and Abraham Rom. 4. 21. and Iob 19. 25. and the disciples of Christ Iohn 6. 69. Yea and all sound Christians 1 Iohn 4. 16. Obj. These had an extraordinary spirit Ans. The Apostle indefinitely saith of all sound Christians We have the same Spirit of Faith 2 Cor. 4. 13. Papists make this a doctrine of presumption others of desperation To these both may this text be opposed Papists are ignorant of the ground of assurance which is not simply in faith as an act of ours but in Gods promises and the truth of them It is not in our holding Christ but as is it an evidence of Christs holding us Rom. 8. 39. 39. If the differences betwixt faith and presumption be duely weighed we shall finde that assurance is farr from presumption Of the difference betwixt these See the whole Armour of God on Eph. 6. 16. Treat 2. Part. 7. Of Faith § 88. Those other which make assurance a doctrine of desperation do not well weigh the degrees of assurance For so much as there is of the truth of Faith so much there is of assurance Of a strong faith there is a full assurance of a weake faith but a weake assurance even such as may stand with doubting Hereof see the whole Armour of God on Eph. 6. 16. § 39. This teacheth us to use all means whereby we may attaine to this assurance A direction for attaining hereunto is set down in the Churches Conquest on Exod. 17. 11. § 43. §. 66. Of Conscience and the evill thereof THe third vertue required for a right manner of drawing neere to God is Sanctiâ—…ie which is thus expressed having our hearts sprinkled from an evill conscience and our bodies washed with pure water This sheweth that sanctification consisteth in the renovation of soul and body The former is set down in these words having our hearts sprinkled c. The latter in these and our bodies washed c. The heart is the innermost part of a man as hath been shewed Chap. 3. v. 8. § 79. It is here put for the whole soul of a man as is evident by the other part of a man from which this is there distinguished namely the body He useth the plurall number hearts because he giveth his advice to many even to all that professe the Christian faith This metaphor of sprinkling hath reference to the Law whereby blood and water were sprinkled upon persons uncleane to clense them See hereof Chap. 9. v. 13. § 71 72. A right applying of Christs blood to sinful souls is hereby intended Foâ—… nothing but Christs blood can cleanse mans heart from sin To be sprinkled from an evill conscience is by sprinkling to be freed or cleansed from an evill conscience To shew that his own heart needed clensing as well as others he useth the 〈◊〉 person plurall our hearts The filth from which he would have the heart to be clensed is here stiled 〈◊〉 evill conscience Of the notation of the word conscience of the nature of it of the kindâ—… of it Good Evill and renewed and of the extent of it See Chap. 13. v. 18. § 155. The Conscience is evill when through sluggishnesse it neglecteth to performe the dutie for which it was placed in man which was to check him and restrain him from sin or otherwise iâ—… so out of measure clamorous as it bringeth man to dispaire By this description it appeareth that the very heart is polluted See Chap. 3. v. 1â—… § 127. But withall it is here manifested that the blood of Christ applyed unto us clenseth us from the pollution of conscience As is shewed Chap. 9. v. 1â—… § 82 83. How great a benefit this is iâ—… made evident in the recovery from Apostacy on 〈◊〉 15. 31. § 21. Where the damage of a restlesse and senselesse conscience is discovered The evill of no other power of the soul can more to the full set out mans misery then the evill of conscience The conscience iâ—… evill in two respects 1. In regard of the quality of it for as all other powers of soul and parts of body it is deprived of that integrity wherein it was first created and also depraved with a contrary qualitie The depravation thereof is manifested either by not doing that dutie which properly belongeth to it or by doing it amisse 2. In regard of the object when there remaineth evil in the soul for the conscience to work upon that past present future yet the conscience doth not that work which it should For sin past and present it believes not the pardon of them And as for sin to come there remaines a purpose to continue in it as Ier. 44. 17. and so no reâ—… Thus is conscience accessary to all the evill of a mans soul and in that respect very evill in it self Hence it followeth by just consequence that it is necessary that a mans soul be pâ—…ged from an evill conscience They who have retained an ill conscience have bâ—…n much blamed 1 Tim. 4. 2. Tit. 1. 15. But men have rejoyced in the testimony of a good conscience Heb. 13. 18. and of a clear conscience Acts 23. 1. and of â—… pâ—…re conscience 1 Tim. 3. 9. with such kinds of conscience an evil conscience cannot stand no more then darknesse with light There can be no peace where there is an evill conscience Isa. 57. 21. The terror of an evill conscience will manifest its self either
Iewes to distinguish it from the Sacraments of Christians The Sacraments of the Iewes were types of things to come but the Sacraments of Christians are memorials of things to come 3. It was one of their ordinary Sacraments to distinguish it from their exordinary Sacraments which were but for the time of their abode in the wilderâ—… Of the several kinds of Sacraments See Chap. 9. v. 20. § 108. 4. It is said to be one of their ordinary Sacraments to distinguish it from Cirâ—… which was the other Gen. 17. 9. 5. The outward element therein was a Lamb. Exod. 12. 3. For this creature 〈◊〉 fitly set out Christ the substance of that Sacrament Therefore he is oft 〈◊〉 a Lamb. Iohn 1. 29. 1 Pet. 1. 19. 6. That Lamb was to be eaten to shew their participation of Christ. Iohn 6. 53. 7. That it was to be celebrated after the manner prescribed is evident by this 〈◊〉 junction Ye shall keep the Passeover in his appointed season according to all the 〈◊〉 of it c. Numb 9. 3. The distinct Rites are expresly set down Exod. 12. â—… c. They concerned either the preparation to the Passeover for the partaking thereof Rites concerning the Preparation to the Passeover were these 1. A choice Lamb. v. 5. 2. A keeping of that Lamb from the dam four dayeâ—… v. 6. 3. Killing that Lamb. v. 6. 4. Sprinckling the blood thereof v. 7. 5. Rosting it whole v. 8 9. Rites concerning the partaking of the Passeover were these 1. Eating the flesh of the Lamb and that all of it v. 8 10. 2. Eating it with unleavened bread and bitter herbs v. 8. 3. It must be eaten with their loynes girded their shooes on their feet their staff in their hand and that in hast v. 11. 4. It was to be eaten in one house v. 46. 8. Those Rites were to be a sign and seal v. 13. 9. The temporal deliverance thereby intended was preservation of their first-born from that destruction which fell upon the first-born of the Egyptians and from the place and state of their bondage v. 17 27. Exod. 13. 3. 10. The spirituall deliverance typified hereby was their deliverance from their bondage under sin and Sathan 1 Cor. 5. 7. Iohn 1. 29. §. 155. Of a Sacramental Union THis word Passeover being here put for the Sacramental rites thereabout used giveth instance that in Sacraments the sign and thing signified are mutually put one for another 1. Here the thing signified is put for the sign In this sence Gods Covenant is said to be in the flesh of them that were Circumcised Gen. 17. 13. 2. The sign is put for the thing signified as the Rock for Christ 1 Cor. 10. 4. 3. The property of the thing for the property of the sign as Baptism is said to save us 1 Pet. 3. 21. 4. The property of the sign for the property of the thing as washing which is the property of outward Baptism applyed to that which taketh away sin Acts 22. 16. The reason hereof is a Sacramental Union betwixt the sign and thing signified As an hypostatical union of the two Natures of Christ gave occasion to attribute the properties of the one nature to the other so doth a Sacramental union By vertue of the hypostatical union the Son of Man even when he was on earth was saâ—…d to be in Heaven John 3. 13. and on the other side the Blood wherewith we were redeemed is said to be the Blood of God Acts 20 28. Hereby it appeareth that the inference which Papists and Ubiquitaries make of Transubstantiation and Consubstantiation from this phrase This is my Body is unsound See Chap. 9. v. 20. § 107. The Passeover being a like figure to the Lords Supper which succeeded the Passeover Matth. 26. 26. I hold it meet distinctly to set down 1. The agreement betwixt these two Sacraments 2. The difference betwixt them They agree in these particulars following 1. In the same Author they are both of divine institution Exod. 12. 1. 1 Cor. 11. 23. 2. In the general properties of a Sacrament Both had their signs and things signified Both had their Sacramental Rites Both were annexed to a Covenant and to Promises as Seals 3. The particular thing signified of both was Christ. 1 Cor. 5. 7. and 10. 16. 4. There was the same benefit of both which was deliverance from death and reconciliation with God 5. Both had the same means of application and participation of the benefit of them which was Faith 6. Both had the same ends which were 1. To seal Gods promises 2. To testify our faith and obedience 3. To be a badge of our profession 4. To distinguish from such as were not Gods people 5. To maintain love The differences betwixt the Passeover the Lords Supper and are these 1. The outward Element in that was a Lamb. In this Bread and Winâ—… which are more common usual and sooner prepared 2. Particular rites that had many and those difficult ones whereof before This fewer and more easily performed 3. The manner of setting forth Christ. That set him forth to come This past 4. The perspicuity and cleerness As a declaration of a thing is more perspicuous than a prediction of it and an accomplishment of a thing more evident than a Prophecy of it so is our Sacrament more perspicuous and cleer than the Jews Obj. Killing of a Lamb and shedding blood do more plainly and lively set forth a Sacrifice than breaking Bread and powring out wine Ans. 1. That may be granted in regard of the outward manner and it was needfull it should be so because they were Children in comparison of us and the thing signified not then accomplished so as it could not be so easily conceived and discerned But perspicuity of a Sacrament is not so much in the outward Element or Rites as in the word annexed thereto whereby the meaning of what is done is distinctly declared 2. The Elements and Rites of the Lords Supper are more significant than the element and rites of the Passeover and they do more lively set forth the whole benefit that we receive by Christ which is not only to have sin removed but to be nourished and refreshed by him Bread better compriseth all manner of food under it then flesh bread is the strength and stay of a mans life Wine may be drunk but blood cannot Wine cheereth the heart of man A participation of Christ is more lively set forth in the rites of the Lords Supper than of the Passeover 5. The efficacy As the Lords Supper doth more lively set forth our participation of Christ so the efficacy thereof must needs be the greater according to mans apprehension in Christ and is more or less affected 6. The amplitude The Passeover was only for the Jews Exod. 12. 43. The Lords Supper is for all Nations 7. The continuance The Passeover had a date This is to continue till the Lords coming 1 Cor. 11. 26. §. 156. Of Sacraments
Church the City of God THe second Metaphor whereby the place whereunto we are brought is The City of the living God Whereby is here meant the Church which is oft stiled in 〈◊〉 the City of God as Psal. 87. 3. and Psal. 48 1 2 8. Glorious things are spoken 〈◊〉 thee O City of God So likewise in Isa â—…0 14. and Rev. 3. 12. That the Church is a City see Chap. 11. v. 10. § 47. And it is called the City of God 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for excellent things are said to be of God 2. For distinction from Cities of men 3. Because God is the author and governor of it 4. Because the ordinances immunities and priviledges thereof are all of God 1. In that the Church is a City it may enform us in the state and condition 〈◊〉 the Church it is a well-ordered estate an estate that hath different degrees of persons some for government some for subjection some to make known Gods will some to bring men into obedience thereto There are also lawes orders and ordinances proper and peculiar to the Church 2. It doth afford a ground of consolation to such as in this world are as strangâ—… and forreiners that have no City to go to if they be of the communion of Saints they are Citizens of the best City that can be the most safe and secure City the best governed City best provided for which hath the best orders fairest priviledges and fullest immunities that can be 3. It should stir up such as are of the Church to carry themselves as becommeth Citizens of such a City Phil. 1. 27. For this end take notice of the lawes and ordinances of this City In that the Church is the City of God 1. It doth exceedingly amplifie the excellent estate and condition of this City It is not a City of man but of God So the lawes ordinances and all things appertaining thereunto are of God 2. It should stir us up to pray to God for it God will provide for protect and every way blesse his own Kingdome God is here said to be the the living God The City of the living God Of the living God see Chap. 3. v. 12. § 138 139. §. 102. Of the heavenly Jerusalem THe third Metaphor whereby 〈◊〉 place whereunto wee are brought is the heavenly Ierusalem Of Jerusalem see the Saints sacrifice on Psal. 116. § 115. The speciall thing here to be noted is that epithite Heavenly added to Ierusalem which is so called 1. For distinction sake to distinguish it from earthly and therefore Gal. 4. 26. called Ierusalem which is from above 2. For excellency sake 3. To manifest the end of it which is to bring us to heaven Matth. 19. â—…8 Rev. 19. 6. 4. To shew the nature and kind of it it is an introduction to heaven yea a part of heaven the beginning thereof See My guide to go to God 2 Pet. § 38. Uses arising from this title heavenly attributed to the place whither we come may be these 1. Incitation to desire and endeavour to be of this City Citizens of this Ierusalem It is an heavenly Ierusalem Note Heb. 11. 16. This is a part of that heavenly City Of this we must be before we can be of that 2. Admonition not to envy the Glory Pompe Riches c. of this world Nor the priviledges of any earthly City Yee are come to an heavenly City Yee that are Citizens hereof have more cause to pitty them yea to triumph over them All theirs are but earthly all ours heavenly and what comparison is there between earthly and heavenly 3. Dehortation from setting our hearts upon this world upon the promotions profits and pleasures thereof they are all earthly they become not such as are Citizens of this heavenly Ierusalem no more then the habit or attire of Iewes and Trukâ—… sworne enâ—…mies of Christ becomes a Christian. Doting and setting our hearts on them bewraies an earthly and worldly mind and heart which is no way suitable to this heavenly Ierusalem Nay farther there is a bewitching force in the things of this world to our corruptnature whereby they are stollen and alienated from this heavenly Ierusalem and from the heavenly thing thereof All the things of this heavenly Ierusalem are things of God But God and this present world are contrary each to other Note Iames 4. 4. 1 Iohn 2. 15. 4. Exhortation to get an heavenly disposition and to shew forth an heavenly conversation for we are Citizens of the heavenly Ierusalem This is the main scope of the third petition in the Lords prayer The particulars implied under this generall exhortation are three 1. Let us clense our selves from all filthinesse of the flesh and of the spirit As the Apostle expresseth 2 Cor. 7. 1. In heaven there is nor can be any unclean thing Rev. 21. 27. 2. Grow up unto full holinesse as the Apostle implieth in these words 2 Cor. 7. 1. perfecting holinesse in the fear of God In heaven all are holy Heaven itself is the most holy place Heb. 9. 8 12. and 10. 19. The supream Soveraigne thereof is the holy God holy in his nature holy in each person holy Father Iohn 17. 11. holy Son Act. 4. 27 30. Holy Ghost Matth. 28. 19. The inhabitants there are all holy Holy Angels Mark 8. 38. Holy Saints When the Angels fell from their holinesse they fell from that excellent habitation 3. In all things have an eye to Gods will So it is in heaven therefore in the third petition our Saviour hath taught us to pray That Gods will might be done by us on earth as it is done by Angels in heaven Matth. 6. 10. 4. So far as Gods will is made known do it If yee know these things happy are â—…e if ye do them saith our Saviour Iohn 13. 17. To know and not to do aggravates condemnation Luk. 12. 47. 5. Do Gods will after a right manner as it is done in heaven by the Angels sincerely entirely cheerfully diligently zealously constantly He that said our conversation is in heaven Phil. 2. 20. shewed himself a Citizen of this heavenly Ierusalem §. 103. Of the innumerable 〈◊〉 of Angels HEtherto of the description of the Christian Church by the Place whereto we are brought The Persons to whom we are joyned follow The first of them are set out in this phrase an innumerable company of Angels Of their Name Nature Properties Functions c. vid. Chap. 1. v. 7. § 84 85 86 87 c. Their number is implied under these words innumerable company The word in the Greek doth signifie ten thousand But as sexcenta by the Latines is frequently put for an indefinite and infinite number so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Grecians Our English Translators have accordingly well translated it an innumerable company For indeed the number of Angels is innumerable We read of an host of Angels Rev. 12. 7. but no number put to it We read 2 King
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
legall Priest This indefinite particle somewhat intimateth another See § 9. Vers. 4. X. Earth is not the place of Christs Priest-hood The supposition in this Text if he were on earth implyeth that he is not on earth See § 10. XI The legall 〈◊〉 hood and Christs cannot stand together This inference seeing that â—…ere are 〈◊〉 c. proveth as much See § 11. XII The Priesâ—… 〈◊〉 a Law for what they did For they did what they did according to the Law See § 11. Vers. 5. XIII Priests were for service This act served is here set down as their duty See â—… 12. XIV Priests had pattern to direct them in their service For they served unto the example See § 12. XV. The things whereunto legall Priests served were but shadows To prove this the Apostle addeth this word shadow to example See § 12. XVI Legall ceremonies were shadows of heavenly truths Thus much is here expressed See § 13. XVII Christ was the substance of legall shadows Christ and the things that belonged to him are comprised under the heavenly things here mentioned See § 13. XVIII God declared his mind to people by Ministers Mose who was admonished and instructed by God to that end was a Minister See § 14. XIX People must obey Gods word delivered by his Ministers The Priests here did as Moseâ—… was admonished See § 14. XX. Divine worship must have divine warrant The things of the Tabernacle â—…ncerned Gods worship and they here had their warrant from God See § 14. XXI A speciall charge must be conscionably regarded This item see intendeth as 〈◊〉 See § 15. XXII A divine testimony is a sound proof This word he saith is a divine testiâ—…ny and it is here produced to prove the point in hand See § 15. XXIII What is done by others under ones charge is as his own act Thus Moses 〈◊〉 that which others by his direction did his work See § 16. XXIV Our obedience to God must be universall We must do all things that he â—…yneth See § 16 XXV Duty must be done after a right manner This phrase according to the patâ—… hath respect to the manner of doing what was enjoyned See § 17. XXVI God gave direction for his worship He shewed what should be done thereâ—… See § 18. XXVII Solitarinesse is fittest for communion with God For this end was Moseâ—… 〈◊〉 into the Mount See § 19. §. 22. Of the meaning of the first part of the sixt verse Heb. 8. 6. but now hath he obtained a more excellent ministery by how much also he is the Mediator of a better covenant which was established upon better promises THe third point wherein and whereby the excellency of Christs Priest-hood above the Leviticall is in this Chapter set forth is the preheminency of the coveâ—… which was sealed thereby This is largely handled even to the end of this Chapter See § 1. The Apostle bringeth in this point with a conjunction and with an adverb 1 〈◊〉 now which imply an opposition to something formerly delivered He had 〈◊〉 before that in former times under the Law the Priests served to a shadow 〈◊〉 oppositâ—…on thereunto he useth these two particles But Now as if he had said But now under the Gospell our Priest hath a more excellent service Of the conjunction But see Chap. 2. v. 6. § 50. Of the adverb Now see Chap. 2. v. 8. § 68. This may have a speciall reference to the fourth verse where it is said If he were 〈◊〉 earth he should not be a Priest but here it is inferred that he is not only a Priest but a more excellent Priest then any other This relative HE is not expressed in the Greek but comprised under the verb of the third person It hath reference to the person whose excellency is before set forth even to the high-Priest whom he described v. 1 2. and whom he meant under this word This man v. 3. Our former English and sundry other translators expresse this person under these words Our â—…igh-Priest Or these or the like are understood For here Christ is apparently meant Of this comparative more excellent See Chap. 1. v. 4. § 42. The verb which we translate obtained is the same that is used Heb. 11. 35. It is translated to enjoy Act. 24. 2. Christ continueth to enjoy what he hath obtained By this word obtained is implyed that Christ assumed not that ministery to himself He was appointed and deputed to it Chap. 3. v. 2. So he obtained it The noun translated ministery is derived from the same stemme that Miniâ—…er was See v. 2. § 3. There is shewed how Christ disdained not to become a Minister and to undertake a ministery for our sake The comparative translated by how much is the same that was used to set â—…t the excellency of Christs name above Angels Chap. 1. v. 4. § 42. Here this â—…parison hath reference to the service or ministery of legall Priests which Christs â—…stery or office farre excelleth The excellency of Christs office hath before been set down by many arguments as 1. By the order whence it was the order of Melchisedeck Chap. 7. v. 6. § 42. 2. By the manner of instituting it by a solemne oath Chap 7. v. 20 § 91. 3. By the perfection of it Chap. 7. v. 19. § 87. 4. By the powerfull operation of it Chap. 7. v. 16. § 83. 5. By the place where it was exercised v. 1. § 2. 6. By the everlasting continuance of it Chap. 7. v. 3. § 26. 7. By the kind of sacrifice Himself Chap. 7. v. 27. § 115. 8. By the dignity of his person The Son of God Chap. 7. v. 28. § 117. Now here by the covenant sealed up thereby Of this covenant and of the respect wherein it is stiled better see Chap. 7. v. 22. § 94. The manner of setting down the comparison betwixt the latter and former covenant in these words by how much also is emphaticall Of the emphasis thereof see Chap. 1. v. 4. § 30. This conjunction of addition also which is in Greek the ordinary copulaâ—…ive and sheweth that the excellency here mentioned is very remarkable and may well be added to the former He was Priest and also mediator Many offices were â—…isite to free us out of all misery to reconcile us to God to justifie us and to save 〈◊〉 Therefore he added one to another he under went all for our sakes §. 23. Of Christ a Mediator CHrist by his Priest-hood became a Mediatour of the better covenant here set forth Hereof he was stiled the surety Chap. 7. v. 22. § 93. There is sâ—…ewed the difference betwixt a Surety and a Mediatour Of the derivation of the Greek word translated Mediatour see Chap. 6. v. 17. § 138. About this office of Christ whereby he is stiled Mediatour I purpose distinctly to declare 1. The nature of that office 2. The end thereof 3. The persons that