experience For to learn to obey is to obey and to learn to suffer is to suffer God by laying on him the Iniquities of us all was the Master he by bearing that heavy burden became the Schollar for by the things he suffered that is by suffering so many things and amongst the rest the Death of the Cross he did perfectly learn and experimentally understand what obedience was This Lesson no Angel did ever learn in this manner they had no such command neither did they ever obey it though they knew it By the former words we understand that he offered prayers for himself and by these that he offered himself for us and learned to have pity upon poor Sinners who in their extremities cry unto God By this obedience was signified God's severity against Sin and his tender mercy towards Sinners § 8. Thus Christ was consecrated and by this Suffering and Sacrifice of himself fitly qualified for to be a Priest and a saving Priest unto all his loyal and obedient Servants For Ver. 9. Being made perfect he became the Authour of eternal Salvation uâ—to all â—â—â—m that obey him FIrst He is made perfect Secondly He became the Authout of Savation 1. To be made perfect is to be consecrated and made fit to minister before God as a Priest For though God did design Aaron for a Priest yet he did not suffer him to minister before he was consecrated There is no legal Consecration without Blood of Sacrifices therefore Christ was consecrated by his own Blood the Blood of that Sacrifice wherein he offered his life himself It was the Wisdom of God to order it and his Will â—o decree that Christ should first Suffer and shed his Blood for the Sin of man and so sanctify him by Suffering before he should have power to save For the best and most merciful Priest that ever was must be made in the best and most convenient manner Upon this strange and wonderful Consecration he became an Authour of Salvation Where we may observe 1. An Effect eternal Salvation 2. The Authour or efficient Christ consecrated 3. The Subject to which this Salvation is communicated such as obey him 1. By Salvation is meant deliverance from Sin and all the Consequents thereof so as that the party saved is made for ever happy There be both bodily and spiritual temporal and eternal dangers whereunto man by Sin is liable and this Salvation is a deliverance from all There is deliverance as from some evils and not all so deliverance only for a time and not for ever but this Salvation is a total deliverance from all evil and that for ever Eternal peace safety felicity is the issue and consequent thereof 2. This Salvation being so noble and glorious an effect must have some Cause some Authour and Efficient and this Efficient was Christ yet Christ as perfected and consecrated For by his Blood and purest Sacrifice of himself 1. He satisfied divine Justice and merited this Salvation 2. Being upon his Resurrection constituted and made an High-Priest and King and fit to minister and officiate as a Priest and Reign as King in Heaven he ascends into that glorious Temple and Palace and is set at the right hand of God 3. Being there established he begins as King to send down the Holy Ghost reveal the Gospel and by both to work Faith in the hearts of Men and qualify them for Justification and Salvation 4. When men are once qualified and prepared so as to sue for pardon in his Name before the Throne of God he as Priest begins his Intercession and by the plea of his own Blood for them procures their pardon and eternal Salvation So that as consecrated and perfect he becomes the great efficient Cause of this Salvation by way of merit intercession and actual communication There be many other ministerial and adjuvant causes of this effect yet he is the principal so the word which signifies a Cause in general was understood by our Translators who turn it the Authour 3. If it be communicated from and by him it must be received in some subject and if in him there be an eternal saving virtue and he exercise it there must be some subject and persons in whom this saving power shall produce this effect so as that they shall be saved And though this Power be able to save all yet only they and all they who obey him shall be saved Efficient causes work most effectually in Subjects united and disposed aright And so it is in this case for though the mercies of God mericed by Christ may be so far communicable to all as that all may become savable which is a great and universal Benefit yet they are not actually communicated to all because all are not obedient For the divine Wisdom and Justice have limited them to a certain subject and to regulate the manner of communicating them And seeing the proper subject of this Salvation are such as do obey this Saviour therefore here it 's presupposed that Christ is a King and Soveraign Prince and as such gives Commands and Laws to all his Subjects and such as submit unfainedly unto his Regal Power and obey his Laws and none else may expect this Salvation His Laws require this sincere submission and obedience in renouncing all others and a total dependance upon him and him alone in repenting of our Sins and believing upon him And this sincere Faith is the fundamental vertue and potentially all obedience Therefore is it said That whosoever believeth on him shall not perish but have everlasting Life And he that believeth on the Son hath everlasting Life Joh. 3. 16. 36. § 9. Yet before he was an immediate and compleat Authour of eternal Salvation he must not only be consecrated But Ver. 10. Called of God an High-Priest after the Order of Melchisedec THese words are added and repeated not only to expound his former proof out of Psalm 110 but also to shew when and how he became so mighty and glorious a Saviour and also to bring in 1. The digression 2. The discourse that followeth 1. They are exegetical and declare the meaning of those words alledged ver 6. Thou are â—â— Priest for ever after the Order of Melchisedec For by this Text we are informed 1. That those words were spoken by God 2. That God by those words did make him a compleat and eternal Priest and by Oath confirmed his Priest-hood For this Text was alledged to prove that Christ did not glorify himself and usurp this Sacerdotal Office but God gave it him and so he came justly and legally by it They are 2. Added to shew when Christ became so compleat an High-Priest and to exercise his saving Power and that was not only upon his consecration but this confirmation of him at his right hand For then instantly he began to work and convert Men make Intercession for them and bring them to Salvation 3. Upon these words reiterated he takes occasion to deliver that
King of Righteousness and after that also King of Salem which is King of Peace MElech and so Melchi in Hebrew signifies King Prince or Governour and such is being one person is eminent in Power above the rest Zedeck is Righteousness in that Language This name agrees with Adonizedeck of Adon or Adoni Lord and Zedeck Righteousness as before This Name did truly agree unto this Person and he did answer to his Name He was a just King and did Order and Govern his People in Righteousness by just Judgment and according to just Laws and sought their weal and common good Such all Civil Governours should be for justice is essential to good Government and God never gave any power to any person but bound him to Righteousness nay further governing Power is no Power without wisdom and justice it may be potâ—ntia but not potestas Some Princes are more righteous then other yet this man was eminently righteous because he proved a Prince of Peace For the Fruit of Righteousness is Peace and the more wise and just the Government of any State shall be the greater the Peace and Happiness of the People But Righteousness must go before and after that Peace will follow and Kings must first be Kings of Zedeck before they can be Kings of Salem If the Kings of Sodom had been such they had not been invaded subdued and spoiled by a forraign Enemy The words seem to imply that Zedeck and Salem were two places from whence he had his Name and Title first from the one then from the other or that because he was so just first he was called the King of Righteousness and after that because by his just Government the People enjoyed so great Peace He was called King of Salem § 9. The fourth and last particular is the perpetuity of his Priest-hood For thus it 's written Ver. 3. Without Father without Mother without Descent having neither beginning of Dayes nor end of Life but made like unto the Son of God abideth continually a Priest FOR the better understanding of these words we must consider 1. That if Melchisedec was a man living in Abraham's Dayes he had both Father and Mother and Descent and beginning of Dayes and end too except he as Enoch was translated not to see Death otherwise these words properly understood and strictly taken might justly give occasion to think he was an Angel in humane shape which was the opinion of some 2. Therefore for the most part the words are understood Tropically to this purpose That as he is described Gen. 14. the first and only place of the Old Testament that speaks more largely of him Moses the Historian makes no mention of his Father or Mother or Descent or Birth or Death And he was directed thus to do by the Spirit of purpose either because he being ignorant of all these the Spirit did not reveal them unto him or if he did and he knew them yet he was ordered and moved by the Spirit to conceal them that according to that Description he might appear a more lively and perfect Type of Christ. 3. The words have special reference unto his Priest-hood and gives us a real difference between him and the Levitical Priest and makes him far more like unto the Son of God our everlasting Priest For the Levitical High-Priests had their Priest-hood by Descent and Birth and upon their Death their Successors For as born of a Father of the Tribe of Levi and the House of Aaron after he was once consecrated and as born of a Mother who was a woman married to one of that House so they derived the Priest-hood from the first Investiture after the first Institution And whosoever could not manifest his Genealogy and Descent from that Family could not minister and officiate as a Priest As they had beginning of Dayes and by their Birth and Descent derived their Priest-hood from their Predecessors so they were Mortal and had end of Dayes and so transmitted their Priest-hood to their Successors Thus did not Melchisedec who though he might have Father and Mother and Descent and so beginning and end of Dayes as a man yet as a Priest he had no Predecessor from whom by Birth he might receive his Sacerdotal Power nor Successor who derived his Priest-hood from him So Christ the Son of God derived his Priest-hood from no mortal Predecessor but immediately from his heavenly Father neither will he transmit it to any Successor but when all Enemies shall be subdued and he shall deliver up his Commission by vertue of which he doth now officiate and intercede in Heaven He shall resign the same together with his Kingdom to God who gave him both And thus perhaps Melchisedec this great Priest and lively Type of Christ did And if there be any Priest-hood according to the Law of Nature which is of perpetual continunuance then he seems to be an extraordinary Priest according to the Law For there is the Law of Nature the Law of Moses the Law of Grace and every one of these may have their ordinary Priests and their extraordinary supream Pontiffs immediately instituted of God and the extraordinary supream Pontiff according to the Law of Nature must be above Aaron who was a High-Priest according to that Law which was but for a time and to be abolished and so more fit to typifie Christ the Mediatour and Priest of the New Covenant which shall stand for ever And these things I referr and in them submit my Judgment to the wise and judicious who may take occasion to seek further whether Melchisedec's Sacerdotal Title did not continue to him in Heaven till Christ's Ascension and then was delivered up to Christ and so it continued in him for ever and in this respect he abideth a Priest continually The first three verses seem to be one Proposition and all the whole description till the last words the subject or antecedent and abiding continually the predicate yet so that there are many simple Propositions in the antecedent And it 's observable that Righteousness Peace and Blessing of Melchisedec are perpetual § 10. After the explication of this Description we must consider wherein Melchisedec and Christ agree for there must be an agreement between the Type and the Antitype They agree in Offices Acts and Continuance 1. Melchisedec was a Priest and a King so was Christ Melchisedec was a King first of Righteousness and after of Peace so is Christ for he is the most righteous and just Administratour of his universal and perpetual Spiritual Kingdom and by Righteousness procures an everlasting Peace for our eternal Righteousness is from Him and the Fruit of this Righteousnesse is the perpetuall Peace of all his Loyall and Obedient Subjects 2. Melchisedec as a Priest received Tythes of Abraham and blessed him so Christ doth bless all such as believe in him and makes them eternally happy and all our spiritual Blessings and our eternal Bliss we expect to receive by him and
Throne of the Majesty in the Heavens The Order of things and not of the words is 1. There is such an High-Priest 2. He is ours 1. He is a Priest and he is such an High-Priest so eminent and so excellent tâ—â—t he is set at the right hand of the Throne of the Majesty in the Heavens A Robe a Scepter a Sword a Diadem a Throne are Ensigns and Ornaments of Sovereign Power To sit in the Throne of Majesty is to possess Sovereign Power and Dominion There is an earthly Dominion and Sovereignty and also an heavenly and supercelestial Majesty which is proper to God as the Supream universal and eternal Lord. This is here to be understood Christ this High-Priest sits at the right hand of this Throne As he is the Word by which the World was made he sits in this Throne with the Father and the Spirit as one God and Lord with them yet as Man though assumed by the Word he sits but at the right hand of this Throne And so to do is to possess the highest degree of dignity and power next to that which is infinite and eternal The place of residence of Christ this great High-Priest where he possesseth and exerciseth this power is Heaven whither he ascended after his Resurrection and it was the highest degree of his Exaltation and a Reward of his deep Humiliation This Power and super-excellent Dignity agrees to him as a King who was fully invested with this Regal Power when God said unto him Sit thou on my right hand at which time God sware unto him Thou art a Priest for ever after the Order of Melchizedec For Christ was both King and Priest and from the 110. Psal. we learn that he was first made King and then at the same time by Oath confirmed in his everlasting Priest-hood and these words are an Abridgment of the first four Verses of that Psalm 2. This High-Priest is ours for we have him The Jews had their High-Priest ministring in the Temple at Jerusalem and upon him they relyed for their Justification and Salvation The Christians and amongst others these believing Hebrews had their High-Priest not on Earth but in Heaven and the same far more excellent than the Levitical Pontiff who might stand and not sit before the Mercy-seat on Earth not at the right hand of the heavenly and eternal Throne This was proper to Christ who is the High-Priest of all Christians upon whom they rely for eternal Salvation and all such as are sincere Believers have Interest in him as in their own For he was made and consecrated for them to benefit and save them and none other And if we knew his excellency and being sensible of our sin and misery would rely upon him with our whole hearts we might find unspeakable Comfort in him It 's our honour that we have an High-Priest at the right hand of God and our great happiness that he is able to save us for ever who come to God by him But our Ignorance of his excellency the senslesness of our sins and the want of a true and lively Faith deprive us of those inestimable benefits we might certainly expect from him These things are the Sum of all that excellent Discourse in the former Chapter upon the Text of Psal. 110. 4. For that Christ 1. Is a Priest after the Order of Melchizedec 2. That he is a Priest for ever 3. That he is made such by Oath 4. That he after his one Sacrifice once offered was higher than the Heavens 5. That he being the Son consecrated for evermore needs offer no more Sacrifice but remains at the right hand of God lives for ever to make Intercession and by this exercise of his Regal and Sacerdotal power makes his Sacrifice eternally effectual for his Saints are all comprised in these words § 2. If Christ be an High-Priest he must officiate and that in some place and so be the Minister of some Sanctuary or Temple and so he is For Ver. 2. He is a Minister of the Sanctuary and of the true Tabernacle which the Lord pitched not Man THese words may be so understood as to be the latter part of the transition Yet whether they be so or no they plainly speak of Christ's officiation in some Sanctuary For in them we have 1. A Sanctuary and Tabernacle 2. A true Tabernacle pitched by God not Man 3. A Minister of this Sanctuary this Tabernacle 1. A Sanctuary or an holy place for the most part with men is a place or Building made by Man and dedicated unto God who sanctifies it by his special Presence For the presence of a Deity makes a Temple or a Sanctuary and the special Presence of the true God manifested by some Divine effect makes a Sanctuary of the true God For when God by a bright Cloud entred the Tabernacle and after the Temple then he took possession of those places and made them his House The word in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is plural yet may be turned Sanctuary not Sanctuaries because we find it so used by the Septuagint The reason why it 's plural is because in the Tabernacle and the Temple there were divers parts and partitions and every one of them were holy yet altogether made but one house Thus it 's used Exod. 29. 30. Ezâ—k 44. 11. Lev. 20. 3. 24. 12. and in many other places One part of this Sanctuary is that within the second Veil which is the principal and most holy and signified the holy place of Heaven which here is chiefly meant That 's a true Sanctuary and Temple and that in a most eminent manner because of God's eminent and more glorious presence in that place So the word signifies Chap. 9. 12. and is so interpreted Ver. 24. ibid. Tabernacle is here the same with Sanctuary and so it might be called because the whole Building was holy yet in the Tabernacle that part within the first and that within the second Veil were the Sanctuary more properly Yet these were called Tabernacles by a Synechdoche and the first was called the Sanctuary or Holy the second the Holiest of all Heb. 9. 2 3. And this is the difference between a Tabernacle and Temple in the Type that the one was removable the other fixt But what is here to be understood by Tabernacle is much controverted Some will have it to be the Church both Militant and Triumphant and especially the Triumphant because of Christ's bodily presence there Some conceive that it 's the Body of Christ wherein the Schekina or the divine Glory and Majesty fixed it's habitatation Thus Junius Beza and others following them expound it and give their reasons for that Interpretation But their Arguments are of little or no force at all as if it were worth the while might be easily made evident Others and the most for number understand the Heavens mentioned in the former Verse And this is the most genuine sense for the Priest did never
progress had lost their Christendom it was impossible for them to be renewed and initiated again For neither the grace of Repentance could be expected from the Spirit nor any benefit from the Sacrifice of Christ which was never intended for to expiate the Sins of Apostates This is amplified and illustrated by a Similitude For as they who continue and increase in Grace shall be like good Ground and receive the blessing of God so Apostates shall be like bad Ground which being well Husbanded proves barren is cursed and the end is Burning For Apostates render themselves liable to God's Curse and everlasting Fire ver 4 5 6 7 8. 2. Though some of them might be very faulty yet he had better hope of the generality of them and this his hope is grounded on 1. God's Righteousness 2. Their Faith in Christ and labour of love manifested in their constant ministration to the Saints ver 9 10. Thus far the Resolution the Exhortation followeth Wherein we may observe 1. The Duty exhorted unto which is Perseverance ver 11. 2. The Motive from example of former Saints not named ver 12. Abraham In the example of Abraham the Apostle takes special notice of a Promise made unto him and confirmed by Oath and acquaints them with the end of this confirmation which was 1. To shew to the Heirs of Promise the immutability of his Counsel in performing his Promise ver 13 14 15 16 17. 2. To minister Comfort to them ver 18 19. This Digression finished he resumes the words of Confirmation Psal. 110. 4. that they may be the subject of the Chapter following ver 20. CHAP. VII THE Subject whereof is the words of Psal. 100. 4. formerly resumed The Scope to demonstrate the excellency of Christ's Priest-hood The Method Begins with Melchizedec ver 1. Goes on with the Priest-hood of Aaron and the Law ver 11. Concludes with the Priest-hood of Christ ver 20. For the Author discourseth 1. Upon the last word in the Text of the Psalm which is Melchizedec 2. Upon the words Thou art a Priest for ever after the Order of Melchizedec 3. Upon the words I have sworn and will not repent 4. Takes notice from the antecedent Context of the Psalm to shew who the person was that was thus confirmed and how excellent and perfect In the first part we may observe 1. A Description of Melchizedec 2. A Demonstration of his excellency He is described from His Offices The acts of his Offices The perpetuity of his Priest-hood 1. For his Offices he was King and Priest ver 1. 2. For the acts of his Priest-hood they were Blessing and Tything Abraham ver 1 2. Regal power they were the righteous Government of his People and procuring their peace These he inferrs from the notation of his own name and the name of the place where he did reside ver 2. 3. For the continuance of his Priest-hood he neither had Predecessor from whom he did derive nor Successor to whom he did transmit his Sacerdotal power in which respect it might be said to be Personal and Perpetual This is the Description of Melchizedec taken from Gen. 14. From which he inferrs his excellency especially as a Priest And this excellency is proved 1. From his tything Abraham so great a Person whereas the Levitical Priests did but Tythe their Brethren which were far inferior to their Father Abraham ver 4. 5. 2. From his blessing of Abraham who had the Promises ver 6 7. 3. From this That the Levitical Priests receiving Tythes dye but Melchizedec who received Tythes of Abraham is witnessed to live ver 8. 4. Levi being then in the Loyns of Abraham when he payed Tythes to Melchizedec may with the Levitical Priests descended from him be laid to pay Tythes unto this great Priest ver 9 10. In the second part which begins ver 11. the Apostle enters upon these words Thou art a Priest for ever after the Order of Melchizedec and inferts from them 1. That there must be another Priest of another Order then that of Aaron ver 11. 2. That if there must be and by God's institution another Priest-hood and another Oder then that Levitical Priest-hood which came in with the Law was imperfect Ibid. 3. That seeing it was imperfect it must be changed and that if the Priest-hood then the Law also which was so inseparably joyned with it must be abolished ver 12. 4. That seeing the legal High Priest must by the first institution be of the Tribe of Levi and Christ this great and new High Priest was not of that Family but of the Tribe of Judah therefore it was evident the Priest-hood was changed already ver 13 14. 5. That this Change must needs be made was evident because the Priest which was of another Tribe must be after another Order the Order of Melchizedec ver 15. and another Power of endless life ver 16 17. 6. That the Reason why the Law annexed to the former Priest-hood must be disanulled was because it could sanctify and perfect no man as the Gospel doth ver 18 19. In the third part of this Discourse grounded upon these words of the Psalmist I have sworn and will not repent and the antecedent Context he speaks more distinctly and directly of Christ's perfect Priest-hood and 1. Proves the excellency thereof in that he was a Priest by an Oath which the Levitical High Priest was not ver 20 21. 2. Hence inferrs That his Priest-hood and the Gospel were unalterable and of perpetual continuance because 1. By this Oath he was made Surety of a better Covenant which could sanctify and save ver 22. 2. The Levitical Priests were mortal Christ upon his Resurrection immortal and able for ever to save by his Intercession which he ever lives to make for them who come to God by him ver 23 24 25. 3. He sums up the excellency of Christ whereby it 's evident that He and he Alone because of his perfections was only fit to be our Priest and save us For 1. He is holy harmless undefiled separate from Sinners ver 26. 2. Higher then the Heavens Ibid. 3. He need not Offer often or for Himself as the Levitical High Priest did He offered but once not for Himself but for his People and that Sacrifice was of eternal Virtue ver 27. 4. The legal High Priest had his infirmities and was not The Son but he that is by the Oath after the Law confirmed Priest hath no infirmities is the Son consecrated for ever ver 28. All these things are implied in the antecedent Context of the Psalm for he that is there confirmed Priest in this manner was the Son of God without sin who having offered himself a Sacrifice unsported was risen again immortal ascended above the Heavens and set at the right hand of God as appears from ver â—â— of the Psalm when God by his Oath did confirm him CHAP. VIII HItherto the Apostle hath demonstrated the excellency of
Christ hath by Inheritance it 's Hereditary and he is invested with it and actually possessed of it to enjoy it for ever Yet the word in the Greek signifies sometimes only to acquire possesse enjoy and so doth Iarash in Hebrew The Connexion is clear for whosoever hath greater dignity and power then another and that justly must needs be more excellent For excellency is a proper necessary consequence of Power § 13. For to which of the Angels said he at any time Thou art my Son this day have I begotten thee And again I will be to him a Father and he shall be to me a Son By these words he proves that Christ hath or doth inherit a more excellent Name which is the minor 1. This is a proof by an inartificial argument or testimony which depends upon the authority of the Person testifying 2. The party testifying is God therefore the authority is Divine and without exception especially to the Hebrews who acknowledged the Old Testament to be from God and infallible 3. He produceth two places out of the Old Testament 4. He alledgeth both especially the first by way of interogation affirmative which is a more vehement Negation For to which of the Angels said he that is to none and he challengeth the Hebrews or any other to prove that God said so to any Angel The first Testimony we find Psal. 2. 7. which must first be examined The words are used by the Apostle to prove the Resurrection of Christ Act. 13. 33. and his Priestâ—â—ood Chap. 5. 5 1. By the first place Psal. 2. we understand that upon the Resurrection after the time of his Humiliation was past he was made a King and by the second Hebr. 5. 5. he was made and created a Priest 2. That both are to be understood of Christ and of Christ raised up from death 3. That upon this Resurrection Christ was constituted King and Priest universal and supream in Heaven and Earth Therefore he said after his Reâ—â—rrection and before his Ascension All Power is given unto me in Heaven and iâ— Earth Matth. 28. 18. Therefore this day is not Eternity nor are the words to be understood of his eternal Generation as some of the Ancients expounded them but it 's the day of Resurrection when he laid aside the Form of a Servant and that Work which in that Form he must accomplish was finished This place truly understood doth plainly inform us that as none of the Angels did so humble themselves as he did to do so great and glorious a Service as he performed so none of them were rewarded with the honour and power of an universal Kingdom and Priest-hood as he was He had a better Name a higher place and a greater power for the Regal power he gave him was such that the very Angels were subject unto him as to their Lord and Soveraign The second place alledged we find 2 Sam. 7. 14 16. and the words of that former History contracted a Câ—ron 22. 10. in this manner The Lord speaking of a Son who should succeed him faith He shall build an House for my Name and he shall be my Son and I will be his Father and I will establish the Throne of his Kingdom over Israel for ever To understand this passage of Scripture you must consider 1. That the words are to be understood of Solomon for David intending to build a House and Temple to God was certified by Nathaâ— from the Lord that he should not build Him an House but Solomon his Son who should sit in his Throne after him should undertake and finish that Work 2 That Solomon was but a Type of Christ and that in three things 1. In building God's House 2. In being a King And 3. In the perpetuation of his Kingdom 3. You must know that when any words are spoken of a Type as a Type they are to be understood of the Anti-type and that principally to agree more exactly to the Aâ—â—â—-type For here to build God a spiritual House and to succeed David as an everlasting King did agree fully to Christ not to Solomon 4. The words understood both of the Type and the Anti-type make but one literal sense For that I call the literal sense which is intended by the Spirit And this is the excellency of the Scripture that by the same word it signifies not onely one but several things and thaâ— as the words signify things immediately at first hand so these things signify other things-things past or present or things to come For such was the wonderful Wisdom of God that he ordered things of old so that they plainly shadowed out things to come and so did teach Mysteries not onely by words but things and many things by one word 5. Christ and his Apostles do sometimes so quote the words of the Old Testament that they onely Point at the place and refer the hearer to it where he may read more than he hears and the whole when a part onely is spoken 6. This place joyned with the former doth plainly tell us that to be a Son is to be a King universal over the Church for ever and this is the more excellent Name and hereditary Power given to Christ never given to the Angels David himself by these words understood that God therein promised the Messâ—as and his eternal Saviour who was afterwards called the Son of David and his Throne and Kingdom the Throne and Kingdom of David By Son in both places is meant 1. Not a Servant 2. Not any kind of Son but the first-born 3. Not the first-born of any but of a King 4. Not the first-born of any King but of God as universal and Supream King for his Son this Son must be Heir and Lord of all § 14 Ver. 6. And again when he bringeth in the first-begotten c. These words are taken out of Psal. 97. and are found in the Septuagint Deut. 32. 43. They are brought to prove the excellent Name of Christ above the Angels affirmed in the Minor of the Apostle's Argument Expositors differ in the manner of bringing in these words upon the former but agree in the matter The difference is two-fold 1. About the Adverbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The bringing of Christ into the World whether it was his Incarnation as some affirm or his coming to Judgment as others For the Adverbe 〈◊〉 turned again some make it onely a word of Connexion of these words with the former as an Addition of a third Proof of the Minor out of a third place His first was from Psal. 2. The second from 2 Sam. 7. which is added to the former in this manner And again The third is this from Psal. 97. So that the word here signifies onely an Addition of a third Proof to the two former Thus Beza Trimellius Vatablus the Tigurines Zurick Erasmus Sasbout and our English Translators understand it Others think this too harsh a Transposition and joyn it with the Verbe
them such for Nature such for Office First For their Nature they are Spirits and a flame of sire for Office Angels and Ministers 1. They are Spirits that is spiritual and intellectual Creatures For whereas many think because Ruack in Hebrew and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek signify sometimes the Winds and that here the Angels are compared to the Winds for swiftness it 's poor For the word signifies the Soul of Man the Affections and Operations and the Mind it signifies also Angels both good and bad as they are spiritual and intellectual Substances 2. They are a flame of fire or flaming fire that is Seraphims bright glorious and excellent Creatures They are called Cherubims and Seraphims which are Spirits near unto the Throne of God ever in his presence like Princes tending upon his Majesty ready ever to do him Service and glorify him 1. God makes them and gives them an excellent Being and qualifies them and makes them fit to be his Servants 2. He makes them Servants and Officers to do him high and glorious Service 1. They must be Angels to know and declare his Will to those to whom he sends them 2. They must be Ministers to do and execute his Will He made them both their excellent Nature and their Office and both from him Here it might be noted that the Angels are not any kind of Servants but such as are in eminent place as Officers be yet Officers are but Servants and not Lords The Sum of all is that Angels though excellent Creatures are but Servants and Ministers and this the Apostle intended out of these words to prove § 16. Ver. 8 9. But unto the Son he saith Thy Throne O God c. Where we must consider 1. The Connexion 2. The Translation 3. The principal sense 4. The Scope of the Apostle 1. The Connexion is not copulative but discretive and implies an opposition and an eminency For Christ is here opposed to the Angels as Servants and Subjects are to Soveraigns as invested with a super-eminent Dignity and Power therefore the particle ω is well translated but. 2. The Translation is 1. Of the words of Allegation 2. Of the words alledged First Of the words of Allegation which may be translated either as they are here read To the Son he saith or as the former of the Son he saith or as for the Son he saith He that is God or the Psalmist or the Scripture or the Spirit by the Psalmist in the Scripture saith thus of the Son Secondly Of the words alledged the Translation is somewhat doubtful for they may be turned Thy Throne O God as they are commonly translated or Thy Throne is God as Genebrard ieforms us some Rabbins understand it or thy Throne of God and every one of these may be true 3. The genuine sense is this that the Power of Christ is from God a royal and divine Power for his Kingdom was not of this World but an heavenly Kingdom of universal and eternal continuance and of a perfect constitution and administration For because that he loved Righteousness and hated Iniquity so far as to be righteous and holy not only in life but death and by his death to expiate the sin of Man and to sanctify all that believe in him for ever therefore God even his God anointed him that is exalted him above all Kings and Prophets even above the Angels By Oyl of gladness is meant Oyl that maketh glad which here signifies not only the gifts but the power of the holy Spirit and to be anointed with this Oyl is not onely to receive gifts and ability but power and authority spiritual and divine and the same super-eminent above all power communicated to any other And this transcendent power was given him for his great and glorious Service in the work of Redemption by his Death and Sufferings 4. The Scope of the Apostle is to prove that Christ is more excellent than the Angels and the reason is strong they are but Messengers Ministers Servants God never made any of them an universal and eternal King but such he hath made Christ. The Apostle implies that the 45. Psalm speaks of Christ. § 17. Ver. 10 11 12. And thou Lord in the beginning hast laid the Foundation of the Earth c. How these words agree with the Scope of the Apostle so as to prove Christ to be more excellent than the Angels is difficult to understand They are taken out Psal. 102. The whole Psalm is a Prayer directed to God Redeemer by Christ the matter of the Petition is to hasten the coming of Christ and his glorious Kingdom the repair of the Church and the enlargement of it to all Nations that the People may be gathered together and the Kingdoms to serve the Lord that is the Lord Christ and that his Saints being mortal may be changed and inherit eternal life by that Lord Christ who shall destroy all Enemies consume the World with fire and eternally glorify the Saints The Propositions or divine Axioms contained in these words are 1. That Christ being Jehovah made the World 2. That Heaven and Earth created by him are mutable and shall be changed by him 3. That he is immutable and his Kingdom everlasting 4. That his Subjects and Servants though mortal shall enjoy eternal peace and happiness by him In all these things Christ is far above the Angels especially in this that he being Creator of the World shall be an everlasting King of an everlasting and unchangeable Kingdom Yet this is so to be understood that it doth not agree to Christ as the Word alone because as the Word alone he is not Redeemer nor to Christ as Flesh or Man alone for as such he could not create the World but it agrees unto him as the Word made Flesh and exalted at the right hand of God This may be considered either as a distinct proof from the former or a confirmation of the same in respect of his eternal Throne and Kingdom The Socinian upon this place 1. Denies Christ to be the Creator of the World and so to be God 2. Affirms that the intention of the Apostle is to prove Christ more excellent than the Angels onely by one thing in the words and that is by his secondary power to change Heaven and Earth which power God never gave unto the Angels And his design in all this was to cloud this place which so plainly affirms the Deity and immutable Being of Christ. 1. That Christ is the Creator of the World hath been clear from Joh. 1. 2 3. from the second Verse of this Chapter from Coloss. 1. 16. For Christ is not meerly Man as they affirm but the Word by which all things were made which in fulness of time was made flesh 2. That he that made the World is the same that shall change it and shall abide the same for ever For to create the World to change it to remain for ever are all affirmed of
one Person and if that Person be Christ then all not onely one of them agree unto him This Erasmus Johannes did very well observe in his dispute with Socinus concerning some kind of existence which Christ must needs have before the Incarnation Socinus in his Answer doth miserably shift and offers plain violence to the place Volkelius doth the like Crellius Volkelius Socinus make this the Scope of the Apostle in this first Chapter to demonstrate that Christ is more excellent than the Angels onely in such things as he received as Man from God after his Death and Resurrection But as you heard before his intent is to prove 1. That Christ is more excellent than the Prophets 2. Than the Angels And as he was more excellent than the Prophets not onely as sitting at the right hand of God but as creating the World and being the brightness of his Father's Glory and the express Image of his Person so he was more excellent than Angels not onely as sett at the right hand of God but as creating the World It was an hard thing and is still to understand the Mystery of the Incarnation That the eternal Word and Wisdom of God by which he created the World should be made Flesh and possesse dwell in and be united to the Nature of Man is plain Scripture but how he doth possess it dwell in it and is united to it so as he never possessed or dwelt in or was united unto any other Man or Angel is far above our reach and capacity Believe that it is so we must we may we are bound unto it it 's clear certain and the Word of God expresseth it plainly Understand the manner how it is we cannot And how should we seeing we are so ignorant how the Soul and Body are united In this Case as in many other Non vivacitas intelligendi sed simplicitas credendi not our evident Knowledg but our Faith must save us But it 's a wickedness which God will punish to deny that which God doth plainly affirm because we cannot fully comprehend it § 18. Ver. 13. 14. But to which of the Angels said he at any time c. These words may be understood to be a Conclusion of the former premisses or a new Argument If a Conclusion then we must conceive the premisses and the former discourse to amount to this that God set Christ at his right hand and not the Angels and here he briefly sums up the whole and inferrs therefore Christ is above the Angels Yet they rather seem to contain a new another Argument taken from the Psalmist Psal. 110. The Lord said unto my Lord Sit thou on my right hand c. 1. To sit at the right hand of God is not onely to be for ever happy and blessed by enjoying those pleasures which are at God's right hand for evermore nor onely to be advanced to the highest place of honour and dignity next unto God but to be invested with a supream and universal Power above all Men and Angels and by the same actually to reign for with the Apostle to sit at the right hand of God is to reign 1 Cor. 15. 25. This is to be Administrator-general as Law-giver and Judge in that spiritual Kingdom whereby God orders sinful Man unto eternal Glory This agrees to him as the Word made Flesh raised from the dead and ascended into Heaven 2. This Glory Dignity and Power was given to Christ as Man yet united to the Word For the Lord said unto my Lord that is David's Lord who yet according to the Flesh was David's Son who though Flesh was far greater after his Humiliation than his Father David not onely as the Word and the same Supream Lord with the Father but as Flesh and Man The Chaldee turns it to his Word the Lord said to his Word yet to his Word made Flesh. 3. The party who advanced him to his right hand was God for it was God who gave him a Name above all Names none else could give it 4. He gave it him by his Word and Edict For he said In this word we have the Patent or Commission of Christ in which he signifies his Will was that he should be Lord and King and with the word gives him the Power so that his Title is good and valid and stands firm and inviolable 5. The date of this Reign is expressed in those words untill his Enemies be made his Foot-stool that is till the Resurrection and final Glorification of all his Saints This being the meaning of the words the Apostle insists chiefly upon that part of the Text said to my Lord as though he should say 1. You confess that Psalm to be part of the holy Scripture revealed from Heaven 2. That the words are not to be understood of Angels but the Messiah 3. That in the first words of that Psalm God speaks to some certain Person to whom he gives Power to reign 4. He did not by those words give Power unto the Angels but to Christ thence he argues If God gave this Power to Christ and never to any of the Angels did the like then Christ is more excellent than the Angels and the Angels inferiour to Christ But this was said this power was given to Christ and not to the Angels therefore he is more excellent This Argument is stronger and more convictive because it 's negative and exclusive for they might have said that though God did advance and honour Christ and gave him an everlasting Kingdom yet he might do the like to some of the Angels To prevent this he out of the Text proves that God said this to Christ and there is no mention there nor in any part of the Scripture of God's advancing any of them to his right hand And that his Argument might be more forcing he proposeth it interrogatively To which of the Angels said he at any time That is He said not any such thing at any time to any of the Angels If he did he challengeth them to prove or produce the place which they could never do § 19. Ver. 14. Are they not all ministring Spirits c. These words may be considered absolutely in themselvs or relatively as conducing unto the main Conclusion intended by the Apostle The subject of them are Angels of whom something here is affirmed The manner of Expression is Rhetorical by way of Interrogation The Answer implyed is affirmative for they say that negative Interrogations are more vehement Affirmations The Proposition in general is That all the Angels are ministring Spirits sent forth to minister for them who shall be Heirs of Salvation The parts infolded in the general or the whole are many 1. They are Spirits 2. Ministring Spirits 3. Sent forth to minister 4. The Minister for the Heirs of Salvation 5. They are all such 1. They are Spirits that is incorporeal incorruptible intellectual active substances the most noble and excellent Creatures God made 2. They are ministring
did see it To be Crowned with Glory and Honour is to be invested with great Glory Honour Dignity and Power and the words signify the exaltation of Christ at the right hand of God We need not here distinguish of Crowns which were of many sorts For if the Author did allude to any of these the sacerdotal Mitte and the imperial Diadem did most of all resemble the eminency and dignity of this Celestial Pontiff and this universal King But why may i◠not be an Hebraism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Crown doth signify To compass about for God had circuminvested Christ with the highest and most eminent degree of Dignity and Power and this is the Word used by the Psalmist For the suffering of Death This passion was the meritorious cause his Glory and Honour the Reward according to another Scripture which informs us that because Christ was obedient unto Death the Death of the Cross Therefore God did highly exalt him Phil. 2. 8 9. Neither need we fear to say that Christ merited eternal Glory for Himself if we confess he merited it for Us. It 's true he could not merit the personal union and such things which necessarily followed upon the same but this is nothing to that Crown of Glory which was given him in consideration of that most excellent piece of Service which he performed in expiating the Sin of man and that by his own Blood which is plain Scripture Some referr this clause unto the former of Christ being made a little lower then the Angels yet understand it differently For some say He was made lower then the Angels by or in respect of his Death Others think that it denotes the final cause of his minoration as though the end why he was cast below the Angels was that he might suffer But neither of these are probable we see that is it was manifest both by the glorious Miracles done and excellent Gifts of the Spirit given in his Name and other ways and they did therefore see it The second Proposition He was made a little lower then the Angels It 's not material whether we understand by little a little measure of inferiority or a little time for both are true But the principal thing in these words is where in he was made lower then the Angels and that was in this that he was man and mortal Man is inferior to an Angel as man and much more as mortal because the Angels never dy Now Christ had the body of a man and a Soul separable from his body till the Resurrection and that was the little time here meant the time of his mortality Both might be joyned in one divine Axiome thus We see for the suffering of Death Crowned with Glory and Honour that Jesus who for a little time was made lower then the Angel The third Proposition That he by the Grace of God might taste of Death for 〈◊〉 man In these words we have the reason and the end why Christ was made lower then the Angels for a time For it was that through the Grace of God he might redeem us by his Death In the words we have 1. The Death of Christ. 2. The parties for whom he dyed 3. The inward motive which inclined God to give him to Death and the first Original of Redemption 1. It 's said He insted of Death we need not play the Critick in the explication of the word taste For the plain meaning is that he suffered Death and by this is signified all his Sufferings which were many and bitter the principal and consummation whereof was Death wherein they all ended and without which there had been no expiation 2. He suffered Death for every man not that every man should absolutely enjoy the ultimate benefit thereof for every one doth not yet every man as a sinner hath some benefit by it Because the immediate effect of this Death was that every man's sin in respect of this Death is remissible and every man savable because Christ by it made God propitious and placable in that he had punished man's sin in him and laid on him the iniquities of us all And the reason why every man is not actually justified and saved is not for want of sufficient Propitiation but upon another account 4. That which moved God to transferr the punishment due to our sins upon Christ his only begotten Son was his Grace and free love For he so loved the World that he gave his only begotten Son to be the propitiation for our Sins The end therefore why Christ was made lower then the Angel was that he being man and mortal yet holy and innocent without sin might suffer Death that our sins might be expiated divine justice satisfied and a way made for mercy to save us Ver. 10. For it became him c. § 13. These words must be considered absolutely in themselves relatively in their connexion Absolutely considered they inform us and do affirm that it became God to bring us to Salvation by the Suffering of Christ. This is the substance In the words we may observe the end means conveniency of the means 1. The end is to bring many Sons unto Salvation 2. The means is to perfect their Captain by Sufferings 3. The convenience of these means in respect of this end it was such as that is became God to use them All these may be reduced to certain Propositions which are these 1. Christ is the Captain of Salvation 2. God made this Captain perfect by Suffering 3. This was the means to bring many Sons to Glory 4. Thus to do became him for whom and by whom are all things 1. Christ is the Captain of the Salvation of the Sons of God The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turned Captain signifies a Prince of a multitude eminent for dignity and priority or one who besides his eminent Dignity is invested with Power to command direct and order the rest inferiour and subject to his Power or one who in any work is a principal cause and hath a great and eminent influx upon the Subject to produce the Effect In all these significations Christ may be here taken For he in respect of all Patriarchs Prophets Apostles Saints Martyrs and Believers is the most eminent for dignity and invested with supream and universal Power and in both respects he is called their Lord and King and Head for as the Head is in respect of the members so is Christ in respect of his Saints and many Sons of God He is also the Authour Beginner and principal cause of their Salvation both for the merit of it and the application of the merit and the actual consummation and collation He by his Death laid the foundation and by his Word and Spirit makes them capable of Salvation and gives them a right unto it He by his Intercession procures their actual Justification and Glorification He by his Power doth raise them up and gives
them everlasting life Hee 's that Joshua who leads us and gives us possession of our spiritual and celestial Canaan 2. This Captain Prince and Authour was made perfect of God by Suffering or God made him perfect by Sufferings To be perfected in this place is to be consecrated and made a compleat Priest or at least to be put in an immediate capacity to act as a Priest Aaron and the Levitical Priests had their Consecration and it was not without Blood and the death of Sacrifices and the form was instituted and prescribed by God who alone could give them this Glory Power and Office That Christ was a Priest is expresse Scripture as we shall understand in this Epistle hereafter Yet such he could not be without Consecration neither could he be consecrated without Blood and suffering of Death and offering a bloody Sacrifice And the difference of the Consecration of other Priests and him was this that though both were consecrated by Blood yet they were consecrated by the blood of Beaâ—â—s sacrificed He by his own Blood when he sacrificed and offered himself without spot unto God The reason of this was Because he must be a Meditatour between God and sinful Man to reconcile them but no reconcilion without Blood and no Blood but his own Blood immaculate would be accepted For though God was merciful and willing to be reconciled yet his justice would admit of no reconciliation but upon satisfaction to be made by this Blood God did manifest his Justice and hatred of sin by punishing it in Christ before he would pardon it in Man It was God that did Consecrate him for no Man or Angel could conferr this Office upon him or make him an universal and eternal Priest to officiate and minister in Heaven only God could do this And he as supream Lord and Law-giveâ— could appoint and accept him to be Redeemer prescribe the manner of Consecration and as supream Judge accept of his Consecration once finished and invest him with this sacerdotal Power In these respects God is said to Consecrate him By him thus consecrated many Sons are brought to Glory There are many Sons brought to Glory he that brings them to Glory is God he doth this by Christ consecrated and made their Captain To bring to Glory is in the end to give possession of Glory and that everlasting and most excellent Estate prepared for the Sons of God These are many and are made his Sons by Regeneration and Adoption The one doth make them capable of the other gives them right to Glory which they shall fully enjoy when their heavenly Birth and gracious Adoption are perfected They derive their title from their Captain as consecrated by Suffering and received by Faith For as they are the Sons and Heirs of God so are they joynt-Heirs with Christ and in his right And if he never had been consecrated by Sufferings they never had been either Sons or Heirs or Glorified For he by his Sufferings merited all and laid the foundation of their eternal Happiness And for this Suffering he made him Captain and Head of all his Sons and gave him power to give eternal Life to as many as he had given him It 's God who brings these Sons to Glory by their Head and Captain He loved Man he gave his Son to Death he raised him up again made him King and Priest and gave him power to convert us and by him he adopts us and by him he gives us Glory The sum of all is this The glorification of sinful Man from first to last is from God it 's he and he alone that brings him to Glory yet though the persons glorified be many yet they are all Sons and none but Sons shall enjoy the Inheritance neither are they Sons by Nature or of themselves He makes them such by Christ and Christ was consecrated by Sufferings and made their Captain It became him for whom and by whom are all things in bringing many Sons to Glory thus to do God is here described from his efficiency where-by he is the cause of all things the universal Agent who produceth preserveth ordereth all things to their end especially his Sons unto Glory For though his works be many then some are more excellent then others and one of the chiefest is the Salvation of man Some do think that by these words for whom and by whom are meant that God is the final and efficient cause of all yet in strict sense God cannot in himself be said to be the end of any thing yet the manifestation of his glorious Perfection may be said to be intended by him in all his Works To consecrate the Captain of all his Sons by Sufferings did become him that is it seemed best to his divine Wisdom to use this means as most fit to manifest his justice and mercy in the Redemption and Salvation of man What Ways and means as conducing to this end he knew or his divine Wisdom did dictate unto him is hidden from us but this here mentioned he resolved upon as the best and most agreeable to his excellent perfection For God doth nothing but that which becomes him so glorious in himself and so excellent an Agent Men may do many things unbeseeming and no ways befitting them to do nay Angels have done many things which did not become so noble Spirits to do but God doth nothing but what God may do And this is the reason why Christ must taste of Death for every man Because it seemed good to God by that way and means to save sinful man And this is the relative consideration and connexion implyed in the causal conjunction For. They give a reason why Christ was lower then the Angels and suffered Death And why It became God so to do Ver. 11. For both he that Sanctifieth c. § 14. The Apostle in these and the following words doth manifest how it became God to cast Christ below the Angels and consecrate him by Sufferings and he doth so manifest it as that it may appear to be agreeable to Reason which is a spark or ray of divine Light To understand this the better you must remember 1. That Christ was lower then the Angels in suffering Death 2. That as God or Angel he could not suffer Death 3. If he could have suffered Death as a Spirit yet that Death was not so fit to redeem Man or expiate his sin and sanctify him 4. That seeing he must both dy and dy for man he must be Man and mortal Man to sanctify man These things premised the Apostle proves that it became God to make Christ a mortal Man and the reason is because he that sanctifyeth and they who are sanctifyed ought and must be of one and this is the coherence In the words themselves we have the unity and indentity of the Sanctifier and sanctified By the Sanctifier or the person sanctifying is meant Christ and by the sanctified sinful men by being of one that
of Melchizedeâ—k 2. Conceiving these Hebrews hardly capable of that discourse concerning this excellent and eternal Priest-hood which he intended he iâ—proves their Ignorance caused by their great negligence In the first part he 1. Informs us what an High-Priest in general is 2. Shews that none can be a lawful Priest who is not called 3. Proves Christ to be called and by Commission from Heaven made an High-Priest and invested with a Sacerdotal Power But to proceed unto particulars and enter upon the Text which gives us a description of an High-Priest and lets us know that he is an Officer in matters of Religion 2. That his Work is to offer Gifts and Sacrifices for Sin 3. He must be of a mercifull disposition and inclined to compassionate the People as having Infirmities of his own 4. The end whereat he must aim to make God propitious and procure his favour for the remission of the Peoples Sin He is an Officer in matters of Religion To be an Officer is the general wherein he agrees with all others in any Office to be such in matters of Religion differenceth him from all Magistrates and Civil Officers Before we handle the parts of the Description we must take notice first what the definitum or thing described is and it 's said to be an High-Priest Priest-hood if we consult the Greek or Latine Name is a sacred Office the word Cohen in Hebrew also is an Officer either sacred or civil and comes of a Verbe in Piel which signifie to minister or act in political or religious matters and such a Person may be a Magistrate or Minister a Prince or a Priest For anciently Princes were Priests and Priests Princes so Melchizedeck was King and Priest and such if we may believe some ancient Authours were the first-born of Families and had the Power and Charge of Civil and Ecclesiastical Government in the Family This Office is a place of power and dignity Yet there usually was an inequality between Priests for some were high-Priests some inferiour and the High-Priest was President over the rest of greater dignity and power and could and might officiate in some things wherein the inferiour could not In this place the thing or Person described is an High-Priest though many of these things might agree to other Priests And first he is an Officer For He is one taken from among men and ordained for men By this with that which follows we may easily understand that the Priest here described is a Man and not an Angel and an Officer for men and for sinful men 1. He must be taken from among man which implies not onely that he must be a Man but of the same ranck and quality with other men who are no Officers no Priests but of no Priests made Priests yet they should be duly qualified and fit for the place how else can they officiate as they ought to do This phrase to be taken from among men we find Exod. 28. 1. where Moses is commanded to take Aaron and his Sons from the midst or from among the children of Israel and a like Expression is used Levit. 8. 1. when Aaron must be consecrated This is a kind of election and designation of the person whereby he is singled out of and separated from the rest to be put in another and higher rank and order This designation is made by Lot or Birth-right or Election or divine immediate determination for here there must be no Usurpation After the Person is once designed and determined upon he must be constituted ordained set over other men for their good for the end of all Officers is to seek and endeavour the temporal or spiritual good of those to whom they are made Officers For though God can do all things immediately himself yet he is pleased to make use of man and by man communicate his Blessings to man This constitution is by a Mandate of him or them who can constitute an Officer and by this Mandate is signified the Constitutor's Will The effect of it is to give the Person constituted Power and to bind him to officiate For every Officer by his Ordination receivs a power and a charge to do the Works of his place And as the power and charge are many times great so the Constitution is made with solemn Rites which are used in the Inauguration of Princes and Consecration of Priests This is the general Nature of a Priest he is an Officer Yet there be Civil and there be Religious Officers but a Priest is an Officer in Religion and the things of God For we have to do with Men and we converse with God The Subject therefore wherein a Priest is imployed is things pertaining to God for he is the Supream Lord to whom all Glory Service and Obedience are due in the highest degree upon him we all alwayes do wholly depend both for our Being and Happiness both spiritual and temporal And though all men must worship him yet there are publick Services which none but a Priest may perform so as to be accepted Every one doth not know how God will be served neither if they knew it are they fit or qualified for it Therefore God ordained Priests who knew his Will his instituted Worship and how it should be performed and to come to God without them was in vain and for any other to officiate in that place is an Usurpation and a great Offence By this Office God did signify that sinful Man cannot come near unto him without a Mediator And it was an unspeakable Mercy of God to institute such Services as he requires at Man's hands and to ordain such Persons for the performance as he would accept As Religion so Priest-hood in general sin presupposed seems to be of the Law of Nature For no Nation is without Religion no Religion without a Priest therefore we read in Authours so much of Temples Altars Priest and amongst these High-Priests and Supream Pontiffs Yet there may be Officers in Religion who are no Priests but subservient unto them therefore we must know what is the proper Work of a Priest which is the next thing whereof the Apostle informs us in these words That he may offer both Gifts and Sacrifices for Sins The Law and Ligh of Nature dictate unto us that something must be offered unto God in acknowledgment of his Supream Dominion and because men have their Sins and are guilty and God is just and hath power of life and death of punishment and pardon therefore Sacrifices must be offered to satisfy his Justice avert his Wrath and procure his favour But by what Gifts and Sacrifices God may be propitiated and in what manner they must be offered the Law of Nature will not teach us These things must be revealed and instituted from Heaven and so must the Priest-hood and party officiating too for every one must not offer these Gifts and Sacrifices either for himself or others but such as God shall either mediately or
themselves and the Scriptures § 5. Hitherto the description of a Priest in general and such as did officiate before the times of the Gospel the next thing is concerning their calling and acquisition of their Sacerdotal Power which is delivered in these words Ver. 4. And no man taketh this Honour unto himself but He that is called of God as was Aaron THe sum whereof is this that the Institution of an High-Priest-hood and an High-Priest is from God For the more distinct handling of the Text we must observe three things 1. That no man can make himself Priest 2. That God's Calling makes a Priest 3. Aaron for example was so made a Priest 1. The first Proposition is that no man can make himself a Priest For any man to take or receive to himself or by himself this Honour is to make himself such a Priest as is formerly described The sense is not that no man will usurp this sacerdotal power or that many will not take it upon them or many will not presume to make others Priests which God did never make such For Jeroboam made of the lowest of the People Priests Yet let Princes or People presume to make Priests let others without any consent of God or Man usurp this Power yet if God do not Institute and Call them either mediately or immediately their Priest-hood is no Priest-hood their Offering no Offerings their Service ineffectual and no wayes acceptable to God And here it 's observable that Priest-hood is called an honour because the Office is high and honourable and next to that of Kings though with many it 's contemptible 2. God's Calling makes a Priest for he not only hath power to institute this Office and invest men with this honour For as all Power is of God so is this of Priest as well as that of Prince And though God gives liberty to men for to institute some civil Offices and make Officers yet in matters of Religion it 's otherwise For he hath reserved that Power of making spiritual Officers and to appoint their Service unto himself and the successe of their Service doth meerly depend on him for without him it can have no spiritual effect upon the Souls and Consciences of men Yet God doth not Call all Officers in Religion immediately and by an extraordinary and particular designation but many are called in an ordinary way yet it 's necessary that every standing Office should be instituted either by a General or some special precept of universal Obligation for the time he will have such an Office to continue in the Church This precept determines the qualification of the person and this must be known and approved by the Church â—â— such as the Church shall trust and this approbation must be publickly declared before the party that must publickly officiate can be orderly admitted yet this rule admits of some exception in extraordinary Cases All the power that the Church in constitution of Officers can challenge is to signifie the Will of Christ concerning the particular persons to be constituted that they are rightly qualified and such as Christ requires them to be Christ therefore in this work is the principal and the Church following the rules of Christ is the instrumental cause Of vocation ordination imposition of hands and constituting of Church-Officers I shall speak more at large in my Treatise of Civil and Ecclesiastical Government 3. Aaron did not take this honour to himself but was Called of God this is an instance and a particular example of the divine Vocation of an High-Priest And though it was but a particular example yet it was agreeable to a general Rule That Aaron was an High-Priest and that he did not usurp this honour and that he was Called of God is evident out of Scripture For 1. God singles out the Tribe of Levi for religious Services 2. Out of this Tribe he singles the Family of Aaron for the Priest-hood 3. Out of this Family he separates Aaron and his Sons with their Posterity to be High-Priests 4. He caused him publickly to be set apart with his Sons and to be consecrated 5. Upon his Consecration when he first begins to minister and offer his Priest-hood is confirmed by Fire sent from Heaven to burn the Offering 6. Notwithstanding this particular institution and designation he was unjustly challenged as ingrossing the Sacerdotal Power till God by consuming the Company of Korah and causing Aaron's Rod to Blossom and bring forth ripe Almonds confirmed it again 7. Aaron's Children and Posterity acquired their power by lineal discent according to the first Institution for all his Successours derived their Power from the first Investiture of him and his Sons § 6. After the Description of an High-Priest and his divine Calling follows the Apostles discourse of the High-Priest-hood of Christ. And he 1. Asserts his Calling 2. Proves it His Calling is asserted in these words Ver. 5. So Christ also did not glorify himself but he that said c. THis doth presuppose 1. That Christ is a Priest and all things essential to a Priest we find in him according to the former Description 2. That to be a Priest is a Glory and Honour for it is a place as of Power so of Dignity and Glory Yet it 's said He did not glorify himself and take upon him the Sacerdotal Power and Dignity though he was qualified better then ever any was By this we understand the intolerable pride and presumption of many in these times which take upon them to officiate in matters of Religion though no wayes qualified or fitted for this work If ever any Man or Angel then surely Christ might have taken this Honour to himself yet he did not And this will be the eternal condemnation of all such as usurp Ecclesiastical Power without any Commission from God or Man How unlike unto Christ are all such who presume of their own merit and despise such as Christ hath called But if Christ did not glorify himself and take upon him to be a Priest how did he acquire his Sacerdotal Power It 's said That God did glorify and advance him to this place and honour This is included in these words But he that said unto him For he that said unto him the words following was God and He made him Priest And the truth is the place was so high and required such a measure of Power that none but God could constitute and invest him For it was not in the power of Man or Angel to make so great an High-Priest As before it 's said 1. That he did not make himself an High-Priest 2. That God made him so by those words found in Psal. 2. 7. he proves both that he was a Priest and that God made him such For 1. It 's clear that it is the Lord and everlasting Jehovah who spake these words 2. He spake them to Christ. 3. By them he constituted him a Priest The words of Constitution are these This Day have I
begotten thee This day as you heard before in the first Chapter is the day of Resurrection and for God to say that day Thou art my Son this Day have I begotten thee is to make him both a Priest and a King For to have the Birth-right and be the first begotten was to be King and Priest And if God who had all Power in his hands declare him to be his Son and first begotten this is to invest him with the Regal and Sacerdotal Power And though he was designed for this place long before yet till here he was consecrated by his own Blood he did not receive this Honour and it was a reward of Humiliation For you must know that God his Father by the Resurrection did not only restore his life which he had laid down upon the Cross and made him immortal but invested him with his Glory and Power And whereas this Psalm was composed long before the Resurrection and Incarnation of the Son of God yet the thing was not done nor the words spoken to Christ till his Resurrection for the meaning is not that then God did speak these words but after the Incarnation and Resurrection he would by them declare him Priest and King But he finds not only his Patent and Commission for his Priestood but the confirmation of it to him for ever in another place For thus he writes Ver. 6. As he saith also in another place Thou art a Priest for ever after the order of Melchisedec THe words here cited we find Psal. 110. 4. Where we may observe 1. That David was the Authour of that Psalm as appears Matth. 22. 43. 2. That the subject of the Psalm is Christ or the Messias and it 's to be understood of speaking of him 3. That it is prophetical and a prediction of things which were then to come and a long time after 4. These things are spoken of the Messias by the Prophet as moved inspired enlightned to see speak write such things as should come to passe and be accomplished in their time 5. The Apostle in this Discourse takes it for granted and as confessed by these Hebrews that Jesus of Nazareth was the true Messiah in whom all these things were fulfilled 6. The things affirmed or predicated of the Messias were spoken done sworn not only after the Resurrection but the Ascension of our Saviour and upon his coming before the Antient of Days For when God set him at his right hand he established his glorious Kingdom and he began instantly to Reign and then it was that he confirmed his everlasting Priest-hood upon him by Oath and that he began to officiate and minister in the heavenly Temple And those words spoken by God were sufficient not only to make him a compleat Priest but to confirm him 7. Both these places prove not only that Christ was a Priest but that he was made an eternal Priest of a far higher Order than that of Aaron and all this by God himself immediately And as he was made a Priest by God so his Priest-hood was the most excellent Priest-hood and most beneficial to sinful Man that ever was or shall be § 7. These two places prove Christ 1. To be a Priest and therefore all things essential to that Office must agree to him according to the Description of a Priest in the beginning of the Chapter 2. They manifest he was a Priest not by Usurpation but by Commission from Heaven 3. The former Scripture informs us that he was constituted a compleat Priest upon his Resurrection the latter that he was confirmed in his unchangeable and everlasting Priest-hood upon his Ascension into Heaven and Session at the right hand of God The words following presuppose his designation and signify the manner of his Consecration which was such as that it did fitly qualify him to be a merciful and eternally-saving High-Priest who offered for himself not as sinful but bearing the punishment of man's Sin and for others too Therefore it follows Ver. 7. Who in the dayes of his Flesh when he offered up Prayers and Supplications with strong crying and tears to him that was able to save him from Death and was heard in that he feared IN which words with those that follow ver 8 9. we may observe 1. The Consecration of the Son of God 2. The acquisition of a mighty saving Power upon the Consecration once ended In the Consecration by his deep Humiliation we have 1. His effectual Prayers 2. His learning Obedience Concerning his Prayers we are informed of 1. The time when they were offered 2. The manner how they were made 3. The party to whom they were presented 4. The efficacy and success of them He offered up Prayers and Supplications that is he prayed in humble and suppliant manner with bended knees and a bowed and deeply humbled Soul Both the words signify one and the same thing though expressed by two words the one whereof is often the other seldom or rather but once used in Scripture Both are Petitions and especially such as we call Deprecations which are used for the averting of some evil These Petitions were presented unto God for Prayer in strict sense is a representation of our Petitions unto God to move him for to grant our desires It 's a kind of Service or Sacrifice and therefore said to be offered unto God and doth imply an acknowledgment of his supream Dominion Though the word used in the Original sometimes signify a branch of Olive which Suppliants used to carry in their hands yet both the Verb from whence it comes doth signify humbly to request and it doth expresse a Supplication or humble Petition The Prayers here mentioned were the Prayers of Christ the Son of God And 1. They were made for the time in the days of his Flesh The days of his Flesh are the time of his humiliation frailty and mortality before his Death and Resurrection especially the time of his Agony and Suffering upon the Crosse. For in the one he vehemently prayed and deprecated the Cup of his Passion in the other he makes a most sad Complaint of his Desertion and many cruel Sufferings and petitions for help and deliverance and binds himself upon the same by solemn Vows unto his heavenly Father as we may read Psal. 22. And though he made use of the whole Psalm which exactly agrees to him and none else yet the Evangelists relate only the first words My God my God why hast thou for saken me The prayers made at these two times in his deepest and last humiliation are here principally intended by the Apostle 2. The manner how these Prayers were made is expressed in these words with strong cryes and tears which imply 1. His sad and woful condition the anguish sorrow and horrour of his mind and the bitternesse of his Passion 2. Signify the fervency and importunity of his prayers And if Man were once sensible of his sins for which his Saviour Suffered he would be fervent
above that of Aaron's finds seven Arguments in this Chapter to prove it The first three are taken from the excellency of Melchizedec's Priest-hood the fourth from the Imperfection of the Levitical Order the fifth from the Confirmation of Christ's Priest-hood by the Oath of God the sixth from Christ's Immortality the last from the excellent vertue of Christ's Sacrifice And he well observs that the Apostle in this Discourse doth urge and urge again and very much insist upon these words of the Psalmist I have sworn Thou art a Priest for ever after the Order of Melchizedec § 4. But if we well consider the whole Chapter till we come to the Conclusion it 's nothing but a Discourse upon those words And he begins with the last word Melchizedec then he proceeds to another a Priest after the Order of Melchizedec which was Christ then to the words I have sworn and will not repent lastly to those Then art a Priest for ever And if you observe not this you shall hardly ever find the genuine Order of the Apostle's Discourse And the Text of the Psalm is excellently handled by way of Explication and Illation or drawing Conclusions from it The first part therefore from the first Verse to the eleventh is concerning Melchizedec declaring out of Gen. 14. who he was and that he was not only a King but a Priest and that his Priest-hood was more perfect and excellent than that of Aaron's The second part from Ver. 11. to the 19th infers from this that there must be another Priest not of the Order of Aaron but of Melchizedec that the Levitical Priest-hood must be abolished because it could sanctify no man or give him hope of everlasting life for this Sanctification and Perfection must be by another Priest which the Spirit signifies even whilst the Order of Aaron was in force must be of another Order and of another Tribe The third part from Ver. 19. to the 23. takes notice of those words I have sworn and will not repent and thence infers that seeing he was made and confirmed a Priest by oath and the Levitical Priest was not therefore was he the Surety of a better Covenant The fourth part from Ver. 23. to the 26. infers not onely the difference of Mortality and Immortality between the Priests of the Law and of Christ but also from his Immortality and eternal Priest-hood his ability to save for ever such as come to God by him In the last part from Ver. 26. to the end he seems to infer the eternal vertue of Christs Sacrifice from his innocency and holiness which was such as he had no Infirmity This last doth not appear in the Text either as expressed or deducible from it yet it may well be presupposed because the party to whom this Priesthood was thus confirmed by Oath could not be any man that had sins and infirmities of his own but was the Son of God who as Man never knew any sin This Discourse is to be understood of the Constitution and Confirmation not the Ministration of Christ's Priest-hood and in the very words of Confirmation the Apostle observs four clear and evident Arguments of the excellency of Christ's Priest-hood above that of Aaron's and a fifth implyed or presupposed § 5. The first part is concerning Melchizedec upon the Explication of which Word the Knowledge of the whole Proposition doth depend and in it we have 1. A Description of this Melchizedec from Ver. 1. to the 4. 2. His greatness and excellency inferred from this Description from Ver. 4. to the 11th The whole may be reduced to two Propositions The first whereof declareth who he was The second how great he was In the Description which is taken from Gen. 14. 18 19 20. we may observe 1. His Offices 2. The Acts of his Priestly Office 3. The Interpretation of his Name and the place of his Residence 4. The perpetuity of his Sacerdotal Office 1. His Offices were two 1. His Regal for he was King of Salem 2. His Sacerdotal he was Priest of the most High God The Acts of his Priest-hood are two 1. His blessing 2. Tything of Abraham The Interpretation of his Name informs us that he was King of Righteousness Peace The Perpetuity of his Priest-hood is signified in that he had no Predecessor from whom nor Successour to whom he might derive his Priest-hood His Offices and Acts of his Priest-hood are expressed in the Text of Moses the Interpretation is taken from the signification of the words whereof his Name is composed and from the signification of Salem The perpetuity is concluded from the reticency and silence of the Text This was the onely place in the Scriptures of the Old Testament where any mention is made of this Person before that of Psal. 110. 4. The first part in the Description informs us of his Offices that he was 1. King of Salem 2. Priest of the most High God Who this Melchizedec was is much doubted whether he was God Angel or Man For some affirm that he was the Spirit of God some that he was an Angel some that he was a Man And of such as affirm him to be Man many think him to be Shem who was certainly living at that time Others deny it and bring strong Arguments for the Negative and it 's very likely if not certain it was not Shem whose Genealogy and Descent is evidently and expresly delivered in Scripture and there can be no Reason why he should change his Name and take another It 's certain he was a Person that lived in Salem in the Land of Canaan at that time that Abraham sojourned there and lived at Mamre The word King as distinct from that of Priest doth imply his Civil Power And because Civil Power of Government may be in one or more it signifies the Civil Power in one yet this Civil Power may be in one either despotically in an absolute or arbitrary way or limited And whether this Power be in one by commission and trust or without commission and whether it be greater or less we find that any eminent single Person that had Power to command others in Scripture is called a King What kind of Power Civil this Melchizedec had over his Subjects we do not read neither need we trouble our selves That he was a King and had Civil Power such as the other petty Kings of Canaan had need not to be doubted The place whereof he was King is expressed to be Salem which might be either the City of his residence or his Territory belonging to that City or both This Salem in all probability was that place which was called Jerusalem in after times for so we find it called Joshua 10. 1. and the Name of the King then wa◠Adonizedec which is the same Name with that of Melchizedec for both signify a Prince of Governour call him King or Lord of Righteousness that is a righteous Prince or Governour And some tell us 1. That the first
Name of that City was Zedec afterwards it was called Salem and then Jerusalem 2. That Melchizedec and Adonizedec was the common Name of the Kings of that place as Pharaoh was of the Kings of Egypt and Caesar of the Romane Emperours Whether this King was by descent a Canaanite or some other is not material to know yet Moses informs us that he was not onely a King but a Priest and such he might be and yet an Idolater But to take away that doubt it 's added that he was the Priest of the most High God This word Priest doth signify his Superiority and Authority in matters of Religion and he was a prime Minister and did officiate in things pertaining to God As a King he governed men as a Priest he worshipped God The word Cohen which signifies a Prince or a Priest is here determined to the signification of a Priest or publick Officer in sacred things Whereas it 's said that he was the Priest of the most High God it may be understood 1. That he was constituted and consecrated a Priest by God and so received his Power immediately from Heaven as he must needs do because he derived not his Power from any Predecessor and his Order vvas very high and so high that he was said for to be a lively Type of Jesus Christ the Son of God and the supream and eternal Priest of Heaven 2. That he did worship no Idols or petty Gods but the Supream Lord and Living God that made Heaven and Earth and taught his People so to do From these words Ver. 1. For this Melchizedec King of Salem and Priest of the Most High God VVEE may observe 1. That Religion was not so generally corrupted in those times but that there were some as well as Abraham and even in cursed Canaan as well as in other places who did worship the true God 2. That the Offices of King and Priest are not so inconsistent but that they may lawfully be assumed and exercised by one Person For Melchizedec though one single Person was invested both with Civil and Ecclesiastical Power And if one person be so qualified that he is able to discharge both places so far as he is bound there is no doubt to be made of the Union of both in one man and the Duties of both might be the more easily performed by one when the Power extended but to a Family or a little Territory as this of Salem was especially when onely the greater Services were to be done by him that was King and Priest who had the Superintendency and Command over the rest who both in matters of State and Religion were subservient unto him Yet when Israel was multiplied to a great Nation it pleased God to separate these two Powers and gave the one to one Tribe and the other to another And if this separation had not been made by God himself the opposition made by Corah Dathan and Abiram could not have bin so hainous a Sin And Christ himself though a King and Priest would not take upon him any Civil Jurisdiction neither did he give his Apostles any Power Civil for their Commission was to teach and baptize to build the Church and not the State neither would he have his Souldiers entangled with the Affairs of this life The Work of the Ministry was so great that there rather wanted more Labourers to be sent into that Harvest And for any man to take upon him more Power than he can well manage or a greater charge than he is able to discharge must needs be unlawful § 6. These were the Offices The Acts of his Priest-hood come next to be considered the first whereof was that he blessed Abraham For Ver. 1. Melchizedec met Abraham returning from the Slaughter of the Kings and blessed him In these words with those that follow we have the exercise of his Sacerdotal Power And in this Exercise three things 1. The Person upon whom he did exercise it 2. The Time when 3. The distinct Acts thereof 1. The Person was Abraham one of the most eminent and excellent men of the World the friend of God the Father of Israel of all Believers of Christ according to the Flesh who had received the great Promise and was a Priest and Prince himself and all this did argue the greatness and excellency of Melchizedec 2. The time was when he met him returning from the Slaughter of the Kings For 1. Abraham as we read in Gen. 14. had conquered and slain the Kings recovered the Captives and their Goods and taken a great Spoil 2. After this great and glorious Victory he was returning towards Mamre 3. In his return near to Salem Melchizedec met him with Provision of Bread and Wine to refresh him and his Army Then it was that he exercised his Sacerdotal Power 3. The first Act was he blessed him The words and form of this Benediction are these Blessed be Abraham of the most High God Possessour of Heaven and Earth This Blessing was not a meer expression of his desire for so any Inferiour may bless a Superiour but it was a sacerdotal powerful and authoritative Benediction yet in the Name of God as it was by Commission from God and therefore real and effectual upon the Subject Whether it was particular or general is not expressed Some as Mercerus think the words to be Indicative and so to be understood as though he had said Blessed is Abraham c. Others Let Abraham be blessed or The Lord bless Abraham as the Blessing of the Levitical Priests is delivered The Lord bless thee and keep thee c. Numb 6. 24. This Blessing is neither a Wish and desire nor properly a Prayer nor yet a meer Prediction A Prayer is directed unto God a Blessing unto Man the one seeks it from God by Petition the other pronounceth and declareth it by Warrant and Commission from God In the one the Priest doth represent Man in this other he represents God Here by the way we may observe That a Priest hath Power by vertue of his Office and God's Institution to bless So this Priest and the Levitical also and the Minister of the Gospel may and ought to do § 7. The second Act was the Tything of Abraham for so the next words twll us Ver. 2. To whom Abraham gave the tenth of all This is the first place of the Scriptures which speaks of Tythes or the Tenth of mens Goods paid unto God and received by his Priests and such as represent him in matters of Religion And here we may observe 1. Who paid them 2. To whom they were paid 3. Of what they were paid 1. Abraham the party blessed payes them and so they who receive spiritual Blessings and are made fit Subjects of God's Mercy in Christ must give and pay them 2. The party receiving them was Melchizedec who as a Priest blessing Abraham and not as King receivs them and to him they are paid So Christ appointed the
his Preservation as an Effect of his Parents Faith 2. In his Works which were Effects of his own Faith His Preservation is expressed thus Ver. 23. By Faith Moses when he was born was hid three Months of his Parents because they saw he was a proper Child and they not afraid of the King's Commandment IN which words we have 1. The Work of his Parents 2. The Intimation of their Faith whereby they did this Work 1. The Work of his Parents was that they hid him three Months For 1. Moses was hid 2. He was hid three Months 3. He was hid so long by his Parents The hiding of Moses was a concealing of his Birth for to prevent his Ruine and it was of great difficulty and no less danger and of strange Consequence for this hiding was a means of his Preservation and his Preservation the Ruine of Aegypt and the Deliverance of Israel Yet unto this concealment we must add the exposing of him in that manner as that Pharaoh's Daughter did adopt him take care of him and brought him up like a Prince so that he was skilful in all the Learning of the Aegyptians We may read the History at large Exod. 2. where we may observe divers special Passages of God's Providence The time was three Months a thing hard to be done because as some relate and it 's very likely the King of Aegypt had Searchers amongst the Hebrews to find out their Male-Children as soon as they were born For no sooner were they born but they were to be destroyed as designed to destruction before their Entrance into the World Thus long he was hid and no longer could they conceal him so the Text saith Exod. 2. This is said to be the Work of his Parents It 's ascribed only to the Mother in the History yet no doubt with the consent and advice of the Father 2. This was done by Faith the Faith of his Parents intimated in two things 1. In that they saw him to be a proper Child 2. In that they feared not the Wrath of the King 1. They saw him to be a proper Child 1. He was a proper Child 2. They saw it 3 Because they saw it therefore hid him three Months 1. He was a proper Child that is fair comely beautiful and that not in an ordinary but an eminent measure God perhaps had imprinted some extraordinary Characters upon him 2. This his beauty and comliness they saw and as it did appear unto them so they took special notice of it and began to conceive that God had designed him for some extraordinary Work 3. Because he was such and they saw it therefore they resolved to hide and conceal him so long as they could and when they could no longer do it they expose him in the wisest way they could unto divine Providence It 's true that natural Affection might incline them much and his divine beauty might move them more to use all means to prevent his Ruine Yet this could not be all there was some divine Revelation and Instinct which was the Ground of their Resolution and their Confidence and some tell us that it was so Out of Confidence and Trust in God's Mercy they might earnestly pray and upon their Prayer God might further manifest his Will concerning that Child and so more fully settle their minds 2. That they had some Faith it further appears by their boldness that they feard not the Commandment of the King This King was one of the Pharaâ—hs and Lord of Aegypt who out of State-Policy fearing the multiplication and strength of Israel being Strangers sent out a cruel Edict and Command to murther all their Males so soon as born And it 's very likely he appointed certain Persons as the Mid-wives with some others for the Execution with a strict Charge upon pain of death if they should not execute his Command and either spare them or conceal them This Command made it so full of danger and hazard to his Parents to hide and conceal him so long Yet this Command or Edict they did not fear so as to bewray him No doubt their fear was great yet their Faith was greater and overcame their fear and this undaunted and resolved boldness was an Evidence of their Faith Therefore is it said that by Faith they hid him three Months and so he was preserved if it was by Faith formerly described then there must be some divine Testimony and Promise which was both the Ground of their Faith and also of their Hope § 23. Thus far his Preservation by the Faith of his Parents Now follow the Works and rare Effects of his own Faith for Ver. 24. By Faith Moses when he was come to years refused to be called the Son of Pharaoh 's Daughter Ver. 25. Chusing rather to suffer Affliction with the Children of God than to enjoy the pleasures of Sin for a season Ver. 26. Esteeming the Reproach of Christ greater Riches than the Treasures of Aegypt for he had respect unto the Recompence of Reward THE Apostle doth instance in four several Effects of Moses Faith The first whereof is the principal upon which he doth most of all enlarge and in the same we may observe 1. His Obedience to the principal Command 2. His Faith an effectual Principle of his Obedience Of his Obedience we find two parts 1. His Self-Denial or his Refusal 2. His bearing of the Cross or his Choice 1 His Self-Denial was this That when he come to years he refused to be called the Son of Pharaoh 's Daughter Where I must explain 1. Who Pharaoh's Daughter was 2. What it was to be called her Son 3. What the Refusal of this was 4. When he did refuse it 1. Pharaoh's Daughter was a Lady and great Princess for she was the Daughter of a great King Whether she was the only Daughter or if the onely Daughter the onely Child and Heir Apparant to that rich and potent Kingdom we know not yet howsoever her place was a place of great Honour Power Wealth and Delights and such as that she might advance Moses very high not only because he was her Son by Adoption but also because he was so goodly a Person of such excellent parts and of so great deserts for he was skilful in all the Learning of the Aegyptians and mighty in words and deeds eminently qualified and above the ordinary ranck not only of ordinary men but of Princes 2. He was called the Son of this great Princess To be called as I have formerly observed is sometimes for to be therefore in this sense to be called her Son was to be her Son so that this Name was not a meer Title but a Reality Yet to be called may signify something more for it 's implyed here as it is expressed in the History that he was not her natural but her adopted Son he was not of her Flesh and Blood but of her Will and Choice For Adoption is a Choice of one that is
respect invisible but not in that manner aâ— God is No Man not Moses can see God and live as Angels and glorified Saints do neither can they see him as he sees himself so that in some respects he is invisible to all and only visible to himself 2. The Act of his Faith was that whereby he as it were and in some manner saw this invisible God He saw him not by his Senses nor by the natural Light of Reason but by a diviner and more excellent visive faculty to which he did represent himself in his Wisdom almighty Power Promise and Fidelity with all which he was engaged in this Act. This sight of him made Pharoah though a King of mighty Power as contemptible in his Eyes So glorious did he appear that all the Power and Princes of the World were nothing to him 3. The immediate Effect was that he so seeing him as though he were present marching in the Van bringing up the Rear and garding Israel on every side did endure not only with a patient but a constant and undaunted mind the Wrath of the King whom he feared He strengthned and hardned himself and resolved to carry Israel out of Egypt and rescue them from the Egyptian Bondage and Tyranny This was an Act of Faith of strong Faith and this Instance doth teach to fortify and embolden our hearts by Faith in God against all fears of the greatest most cruel and enraged Enemies § 27. The third Instance is made in that Act of keeping the Passover and preserving the first-born of Israel from the destroying Angel For Ver. 28. Through Faith he kept the Passover and the sprinkling of Blood lest he that destroyed the first-born should touch them IN these words we may observe 1. A Command 2. A Promise 3. Faith whereby the Command was obeyed and whereupon the Promise was performed 1. The Command for the matter was two-fold 1. The Celebration of the Passover 2. The sprinkling of Blood What the Passover was we easily learn from Exod. 12. and most do know it It was a Sacrament of the Old Testament to confirm the Promise of God made to Israel The Matter of it was a Lamb without blemish the Actions were Separation of the Lamb preparing and rosting it with fire and eating of it with soure Herbs and unleavened Bread with their Loins girt and their Staffs in their hand at the first time of the Institution Some tell us of a form of words prescribed but in this the Scripture is silent It was the same to them that the Eucharist is to us The use of the Blood at that time of which we never after read was to sprinkle the upper and side posts of their Doors with it and for this end to avert the destroying Angel In all this a far greater thing was mystically infolded as Christ our Paschal Lamb whose Blood sprinkled by Faith upon our Souls delivers us from the destroying wrath of God and the punishments of Hell of which Blood and Sacrifice of Christ you have heard much in the former Chapters That they should thus celebrate this Sacrament and thus sprinkle this Blood was the Command of God to Moses and by him declared to Israel 2. The promise of God was that if they did celebrate the Passover and sprinkle the Blood of the Paschal Lamb accordingly as God prescribed he would bring them out of Aegypt and save their first born in that Night when he would destroy all the first born of Man and Beast in the Land of Aegypt The great mystery was that whosoever should partake of Christ the immaculate Lamb of God which taketh away â—he Sin of the World and have the door of their Souls sprinkled with his Blood they should be delivered from the power of Satan freed from the wrath of God and pass on safely towards their heavenly Canaan and the place of their eternal Rest. 3. Moses believed the Word of God concerning these particulars and Israel believed Moses as speaking to them from God and both he and they relied upon the Promise By this Faith he and they obeyed the Command of God in celebrating the Passover and in sprinkling the Blood of the Paschal Lamb and upon this Obedience the Promise of God was performed their first born was saved and all of them that Night brought out of Aegypt Without this Faith they neither could have obeyed the Command of God nor obtained the great mercies promised So if we by Faith eat Christ's Flesh and drink his Blood we shall live and be everlastingly saved From hence we learn That Faith enables and stirrs us up to obey the Commands of God that so by it we may obtain the Rewards which God hath promised § 28. The fourth instance is of Israel's Faith whereby they passed through the Red Sea with safety when the Egyptians were drowned For Ver. 29. By Faith they passed through the Red Sea as by dry Land which the Egyptians assayling to do were drowned IN these words we have 1. The safety of Israel 2. The destruction of the Egyptians 3. The reason of the one and of the other 1. The safety of Israel was That they passed through the Red Sea as by dry Land To understand this we must remember and call to mind the History We have heard of the bringing of Israel out of Aegypt and the saving of their first Born After they were marched on their way towards the Red Sea according to God's direction Pharoah repented of the dismission of Israel and by spies or some others informed what way they took and where they were conceived them to be in straits and easy to be reduced or destroyed Thereupon he arms and musters up the main strength of Aegypt marcheth himself in person with his Potent Armies and pursues them and some came near to them The Angel of God removes into the rere-ward and strikes in between Israel and Pharoah's Army till they came to the Red Sea where they were flanked on both sides with impulsive mountains the Red Sea was before them the mighty Army of Aegypt behind them so that in humane reason nothing but destruction could be expected Israel cryes out to Moses and Moses calls to God God here commands Moses to strike the Sea with a Rod and commands Israel to pass forward and expect the Salvation of God promising to deliver them The Sea was divided the Waters stood like walls and mountains as though they had been congealed and turned to Ice The bottom which never saw the Sun before appears is made firm ground without deep mud or quicksands Israel passeth on arrives at the further shore and neither Man nor Child is drowned As the deep and drowning waters saved Noah by bearing up the Ark so now the dangerous and threatning Sea and tumultuous waters are a safety to Israel This was a strange and glorious work of God's Almighty Power and unspeakable mercy This is called often in the Hebrew the Sea of Suph or Bulrushes which
taken from our subjection to our earthly Fathers and that from 1. The excellency of our heavenly Father as far above the Fathers of the Flesh ver 9. 2. The manner of Chastening us for our greater good ver 10. The reasoning in form is to this purpose If we have been subject to the Fathers of our Flesh how much more ought we to be subject to the Father of Spirits that we may live But we have been subject to the one Chastening us Therefore much more ought we to be subject to the other This is the substance of ver 9. The Consequence he proves thus 1. If our earthly Fathers Chastened us only for a few dayes and after their own pleasure and yet we were subject to them much more ought we to be subject to God our heavenly Father chastening us for our profit that we might be partakers of his Holiness But we were subject to them so chastening us for a few dayes after their pleasure Therefore much more ought we to be subject to him Chastening us for our profit that we may be partakers of his holiness This being the form of the Apostle's Argument I will proceed to consider the words 1. Absolutely 2. Comparatively I need not stand upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turned furthermore whereby the Connexion with the former words is signified to this purpose that besides what I have observed out of the former Text it 's further observable that God is compared to a Father who both as a Father and as Chastening is far more excellent then any earthly Father and from thence an argument and that of great force is drawn to prove that they should take his Chastening patiently This premised the words considered 1. Absolutely declare some things of Man as chastising Fathers God as chastising his Children Of men three things 1. We have had the Fathers of our Flesh. 2. These corrected us 3. We gave reverence to them correcting us 1. We have had Fathers of our Flesh. All Children have their Fathers for in that respect they are called Fathers because they have Children There are Fathers Moral Political Physical and all regenerate persons have a Father spiritual and the same subordinate or supreme By Fathers here are meant they who are Physical or Natural who under God by regeneration are causes of our natural Being and these are said to be the Fathers of our Flesh that is as most do understand it of our Bodies thereby implying that our Souls are not by Genetation or Ex traduce but in a more excellent and immediate manner from God creating and infusing them as many do express it Whether these be proper or fitting expressions I do not here debate but only say that the immortall Soul is concreated with and in the Body as a fit Receiptacle by an higher way and in a more excellent manner then we do or can know This doth not exclude though it doth not intend Fathers by Adoption and seems to be added to difference Men from God and earthly Fathers from our heavenly who makes the Body yet frames the Soul in a more special manner 2. These Fathers of the Flesh did correct us And this is the Duty of all Parents if they wisely and truly love their Children desire their happiness hope for comfort from them And there are very few Children which do not sometimes need Correction as well as Instruction Yet many Parents are very negligent in this particular Some are imprudent some are too indulgent and remiss some are careless and do not consider what the Consequents of this neglect will be The ignorance imperfection corruption of Children conceived and born in Sin require in their Parents a more then ordinary care Yet many Children are duly corrected and this Correction is a kind of punishment and yet a mercy and may prevent many sins and much misery for time to come for the end of it is reformation and though the party correcting may in respect of correction be thought to be and in some sort is a severe Judg yet in respect of the good intended he is a loving Father Happy are those Children which are duly corrected in time 3. Being corrected we gave them reverence The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems in signification to agree with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is with humility to submit For Children being ashamed of what they have done amisse do with humility submit not only to their Fathers instruction but correction And though they would take it ill at the hands of others yet they endure it patiently from them to be beaten and scourged for their faults And all Children should know that their Fathers have power not only to instruct and direct but to punish them when they see just Cause and they should the more willingly subject themselves because their Parents are under God the Cause of their Beeing maintain them love them and even in punishing them seek their good § 10. These absolutely declare some things concerning Men as earthly Fathers the words following inform us of some things concerning God as a Father and our Duty to him as such and they are three 1. God is the Father of Spirits 2. We must be subject to him 3. We must be subject that we may live 1. God is the Father of Spirits By Spirits some understand spiritual intellectual substances as Angels and immortal Souls yet here it seems to be restrained to humane Souls as contradistinct to the Flesh and Body mentioned before And the Soul is a Spirit that is an invisible spiritual intellectual Substance of a far more curious and excellent constitution then the Body Yet here it may be taken not only Physically as a Soul and Spirit but Morally as capable of a spiritual Felicity God is here said to be the Father of this Soul this Spirit in the Creation whereof the earthly Father hath no efficiency as by Generation not able to reach so noble and divine a Substance God only is the Efficient and Maker of it as you have heard before and that in some special manner And he is the Father not only because he hath made it but also because he alone hath power over it so that it 's exempted from all jurisdiction both of Men and Angels who as they cannot make it so they cannot command or judge it For the Conscience and immortal Soul is only subject unto his Imperial Dictates especially as it is ordinable unto an eternal estate 2. Therefore as he alone hath power over it so our Spirits and Souls are bound to be subject to him and him alone For where there is Soveraignity there subjection is due and as it 's due to him alone so we must submit freely and willingly to him alone as our Supreme Lord both commanding and as a Father correcting and sanctifyng his correction unto our good 3. For we must be subject unto him that we may live To live is not only to enjoy a physical Life
this is the Case in particular The Law and the Gospel are inconsistent so is the Legal and Evangelical Administration and they cannot stand in force together therefore there is a necessity of nulling the one because otherwise the other cannot be established Now though the Law was suitable to former times of Minbâ—ity and Imperfection yet being imperfect and full of shadows there was great Reason it should be removed when the Substance of those shadows and that which was far more perfect was exhibited and there was a necessity of the removal of the former that way might be made for the latter as far more excellent This was the Reason why the Apostles especially Paul did labour so much not only to prove the Imperfection but to endeavour the Abolition of the Law after the Gospel was revealed from Heaven 4. This Removal of the Law to bring in the Gospel and a more perfect Administration was signified by that word of the Propher Yet once more For if God had said I will again shake Earth and Heaven and omitted the word once more then there had been in that Promise no ground of the Apostle's Inference to prove the stability and immutability of the Gospel But seeing the word yet once more is added his Inference was firm and valid and the Apostle knew that God's meaning was not basely this I will once more but I will once and no more and never again shake Heaven and Earth For from the Expression thus understood it doth necessarily follow that if in this one shaking he 〈◊〉 any thing that must needs stand firm for ever because there shall be no 〈◊〉 no Alteration in matter of Religion to the World's End This is a strong place against Mâ—â—â—-nens and the cursed Innovators of all times § 26. Thus far the Doctrine concerning the Gospel and the Immutability of Christ's Kingdom hath been cleared the Application of it to these Hebrews follows Ver. 28. Wherefore we receiving a Kingdom which cannot be moved let â—â— have Grace whereby we may serve God 〈◊〉 with reverence and godly fear Ver. 29. For our God is a consuming Fire THE illative Particle Wherefore doth inform us that these words follow upon the former as a Conclusion from the Premisses yet the Conclusion is not in the first words but those that follow If we consider the words in themselves we have 1. A Doctrine in the first words 2. An Use in those which follow The Use is an Exhortation wherein we may observe 1. The Duty exhorted unto which is To have Grace to serve God 2. The manner how we must serve God and that is 〈◊〉 〈◊〉 and â—â—dy fear 3. The Reason Because our God is a consuming Fire The Doctrine is this Paul and thsee Hebrews received a Kingdom which could not be moved and it 's first to be explained and the difficulty lies in this phrase of receiving a Kingdom For 1. There is a Kingdom 2. This Kingdom cannot be moved 3. They received it 1. There are many temporal Kingdoms but this is Spiritual and Divine The King is God the Administratour-General is Christ who in the administration of this Kingdom is so one with God that he is King as he is the Subjects believing Saints the rules of Goverment are the Doctrines of the Gospel the priviledges and benefits of this Kingdom are the blessings of Grace and Glory 2. This Kingdom cannot be moved or is not movable or alterable because Prince People Laws and Administration continue for ever The present manner of Administration shall not determine till God be all in all That it cannot be moved but remains stable you have heard before 3. They had received this Kingdom A Kingdom may be received either by a Prince to Govern it or by Subjects to be Governed the former is not the latter is intended For Subjects to receive a Kingdom may be either a Duty or a Benefit as a Duty it is to submit unto the Power and Laws of the Soveraign as a Benefit it is to be admitted as a Subject to enjoy the priviledges peace and happiness of the Kingdom Both may be here meant and the benefit presupposing the Duty fully and finally performed may be and shall be that we shall be Kings and Priests and reign with Christ for ever For the eminent and excellent estate of Glory following upon a final Victory over all Enemies even Death it self subdued is said to be a Kingdom This expression seems to be taken from that of the Prophet But the Saints of the most High shall take or receive the Kingdom and shall possesse the Kingdom for ever even for ever and ever Dan. 7. 18. The reason why here is mention of a Kingdom is because the former Discourse from ver 22. to this Text is concerning the excellent administration of Christ's Kingdom unto which God by his Grace and Calling upon their receiving of the Gospel had translated and admitted them § 27. This is the Doctrine the Exhortation followeth Where 1. The Duty is to have Grace to serve God Where we may observe 1. Grace 2. The having of this Grace 3. The having it to serve God 1. By Grace may be meant the Doctrine of Grace which is the Gospel so called Tit. 2. 11. 2. Faith and Belief 3. The profession of this Faith 4. The sanetifying power of the Spirit which all true Believers and Professors have and this presupposeth all the former or infolds them 2. To have this Grace is to have this sanctifying power and to hold it keep it exercise it more and more And though some Coples read it Indicatively we have yet most read it let us have that is let us hold it 3. The end why we must have and hold it is that we may serve God This implies that God is the Soveraign in this Kingdom and we are the Subjects and our duty is continually to serve our Lord and King To serve him is not only with all humility to adore his excellent Majesty but also sincerely wholly and absolutely to submit unto his power and obey his Laws This implies 1. That in this Kingdom we are not our own Masters or at liberty to do what we would But God is our Master and we are bound to obedience by his Laws 2. That without the Grace of God continued and held fast we cannot serve our God constantly without Grace we cannot serve him without Grace held fast we cannot serve him to the end 2. The manner how we must serve God is to serve him acceptably with reverence and goldly fear In general our Service must be acceptable in particular it must be reverence and godly fear which render it pleasing to God and without which it cannot be accepted Men may fear God that is perform some religious Service to God and yet it will not prove acceptable For some serve God and not with a pure and sanctified heart some serve God in outward Circumstantials and Rituals not in Substantials some serve
that he was miraculously delivered and restored unto them for their great Comfort and the benefit of the Church And it 's certain many Prayers were made for Paul's Liberty when a Prisoner at Rome For they thought it a great Prejudice to the Gospel a Dammage to the Church and an hinderance of the Conversion of many Souls that so vigilant laborious faithful zealous and eminent an Apostle should be imprisoned and consined And Paul himself knew that his Liberty and his Presence would be both a great Comfort and also a Benefit not only unto these Hebrews but to many other Christians and Disciples Therefore he requests them as they desired the Comfort and Benefit of his presence amongst them upon his speedy Release to pray for him frequently and servently § 18. The next part of the Conclusion is the Apostle's Prayer Ver. 20. Now the God of all Peace that brought again from the dead our Lord Jesus that great Shepherd of the Sheep through the Blood of the everlasting Covenant Ver. 21. Make you perfect in every good Work to do his Will working in you that which is well-pleasing in his sight through Jesus Christ to whom be Glory for ever and ever Amen THESE words are a perfect Prayer of which we have two principal parts 1. A Petition 2. A Doxology Yet these may be made four 1. The Compellation of the Party invocated 2. The Petition of the Party invocating 3. The Doxology 4. The Conclusion and Confirmation of the whole Yet the first and last of these four belong both to the Petition and Doxology To begin with the Petition which presupposing Adoration begins with the Compellation and goes on with the Petition In the Compellation we have a Description of God the Party prayed to and that is from his Titles 1. Of Peace and 2. Of Power He is first acknowledged the God of Peace as in another place the God of all Grace 1 Pet. 5. 10. The God of all Peace and Grace may be the same and that is a most gracious and loving God Yet if Peace be taken according to the Hebrew for perfect Happiness and the Enjoyment of all Blessings then the God of Peace is that God which is the Fountain of all Goodness and perfect full eternal Happiness yet such he is as a gracious God and loving Father reconciled and propitiated by the Blood of Christ. As he is a God of Peace so he is of Power and this Power is set forth by that glorious Work of raising Christ from the dead for therein was manifested the exceeding greatness of his Power according to the working of the sâ—â—e when he raised Christ Ephes. 1. 19 20. The Party whom he raised was Jesus Christ whom he describes from his Relation to the Church to be the great Shepherd of the Sheep through the Blood of the everlasting Covenant Where we may observe 1. That there is the Blood of the everlasting Covenant 2. By or through this Blood Christ became the great Shepherd of the Sheep 3. God raised this great Shepherd from the dead 1. The Covenant is the Law and Covenant of Grace wherein God binds himself to sinful Man by excellent Promise upon the Conditions of Repentance and Faith to give him remission of all his Sins and everlasting Life Of this you have heard Chap. 8. This Covenant is everlasting because though the Covenant made with Israel in the Wilderness was abolished yet this is unalterable and shall continue for ever and by it and it alone the Called attain both the title and possession of the eternal Inheritance The Blood of this Covenant so called by Christ Mark 13. 22. Luke 22. 20. is the Blood of Christ which was shed as for other ends so for the confirmation of this Covenant And the Blood Death and Sacrifice of Christ confirmed the Covenant because it made it effectual and able to reach the end which was the eternal Salvation of sinful man For by this Blood being shed he satisfied divine Justice and made Sin remissible and merited the mercies promised the promises themselves the terms and conditions and power to perform them and by this Blood pleaded in Heaven upon the performance of the conditions he obtains actual Remission and in the end actual fruition of their eternal Inheritance The former Covenant with Israel was indeed confirmed with Blood of Sacrifices yet because that Blood could not expiate Sin and the Levitical High-Priest could not enter Heaven to plead any such expiatory Blood therefore that Covenant was not everlasting In respect of this Blood purging mens Consciences from dead Works Christ was made the Mediatour of the New Covenant of which you may see Chap. 9. 15. By this Blood therefore it is said That Christ is the great Shepheard of the Sheep For because Christ took upon him the form of a Servant and became obedient unto Death the Death of the Cross and shed his Blood therefore God exalted him and gave him a Name above every Name And therefore did his Father love him and made him an eternal Shepheard of the Sheep because he had laid down his life for his Sheep Joh. 10. 17. For this very cause his Father gave him Poâ—er over all Flesh that he might give eternal Life to as many as he had given him Joh. 17. 2. So that by this Blood he became the Shepheard the Great Shepheard For all the Prophets and the Apostles and Ministers of the Gospel are Shepheards yet so that they are but Servants under him the Sheep are not theirs but Christ's who bought them by his Blood And God raised him and made him Lord and the great and chief Shepheard of the Flock that he might keep them raise them up at the last Day and then give them everlasting life This Shepheard was raised by the mighty power of God who not only raised him From the Dead but made him King and Priest for ever that is the great and chief Shepheard This is more at large described Eph. 1. 19 20 21. to the end for that place doth expound this for one part For if we consider Christ in this place as the Object of God's almighty Power We may observe 1. His Humiliation 2. His Exaltation His Humiliation is signified by his Blood and Death whereby the new and everlasting Covenant is confirmed Thus humbled thus Dead he is the subject of God's almighty Power which did manifest it self 1. By raising him from the Dead 2. By making him the great Shepheard Lord and King advancing him above the Angels the Principalities Powers and Dominions of Heaven and all Names and Powers on Earth and gave him to be Head and Shepheard of the Church-Universal And the reason why the Apostle gives God these titles of Peace and Power and instanceth in the Resurrection and Exaltation of Christ as glorious Effects of this Power is because the continued sanctification and perfection of man once regenerate which is the thing desired in the Petition following depends