up in the Psalme But in the mysticall sence the particle all must be left wholly to his absolute universality and full amplitude for all things both in heaven and earth namely all creatures whatsoever are put in subjection under Christ because from the universality of Christs dominion God onely is excepted who did put all things besides in subjection under Christ 1 Cor. 15.27 For in that he put all be left nothing not put under him In these and the words immediately following the Author discovers and teacheth us that this place of the Psalme must be understood of some other man then an earthly man For the words being absolutely uttered are a cleere argument that the holy Ghost would have them taken in some other sence altogether universally in which latitude S. Paul also takes them 1 Cor. 15.27 In so much that in them the world to come is also comprehended And taking the words universally who sees not that during this mortall life they cannot be verified and fulfilled of a mortall man And therefore the Author immediatly addes But now we see not yet all things put under him Now while man lives this present and mortall life not yet not from the beginning of the world to this present time we see not all things universally made subject to any mortall man when notwithstanding man was made lesse or lower then the Angels but for a little time as wee shewed before And therefore the fulfilling of these words that all things universally even the world to come should be subject to man cannot be meant of any mortall man but of some man translated to immortality Yet who that immortall man should be the Author hath not hitherto declared But in the following verse he shews that it is Jesus Christ translated to immortality Whence it appeares that if we respect the mysticall sence of the words in this Psalme they must be taken principally and properly of Christ but of Christians onely respectively and as it were proportionably For no one of the faithfull shall solely and singly possesse all things but all joyntly as coheires shall possesse all things yet not all the faithfull joyntly shall possesse all things universally though ye sever them from Christ their head for they shall not have dominion over the Angels but Christ onely shall possesse all things universally for he only shall rule over the Angels that hath dominion over the faithfull And yet againe there is one person excepted from the dominion of Christ and that is God the Father who hath given to Christ his universall dominion 9. But we see Iesus who was made a little lower then the Angels Here he declares who that man was in whom the words of the Psalme were to be fulfilled namely that Jesus Christ was the man to whom all things universally and therefore the world to come was to be subject and therewithall makes way to handle the Priesthood of Christ And hence now it appeares that in this there is no absurdity or repugnancy to truth that he who in respect of his mortall nature was a little lower for a little time then the Angels should be exalted to become much higher then they for ever after Yea seeing the Scripture testifies that the man who was lesse then the Angels must become Lord of all who sees not that the exaltation of the man Christ far above all the orders of Angels doth excellently agree with Scripture And hereby the Author removes the absurdity that seemes in this That Christ a man should become far greater then the Angels and be said to be their Lord. For the suffering of death The Reason or cause why Christ for a little time was made a little lower then the Angels was this that he might suffer death And this was not the formall cause of his lownesse for he was not made lower then Angels in this respect by his suffering death an evill which they suffer not though it be true that he was also lower therein But the formall cause of his lownesse was his mortall nature in respect whereof he was made for a little while a little lower then the Angels And the finall cause of his lownesse in that mortall nature was actuall death for he was made in a mortall nature to this end that he might suffer death under it for unlesse his nature had beene dyable he could not have dyed Christ was made a mortall man whereby for a little while he was a little lower then the Angels but why to what end was he not at first made immortall but mortall It was to this end that he might be passive to suffer death for had he beene at first made immortall he could not have dyed We see him crowned with glory and honour Christ hath now an universall dominion over all not onely over this visible and present world and all the creatures here but also over the invisible and future world and all the creatures there which is a crowne or highest degree of glory and honour to him whereto he was exalted after his suffering of death And though it be most true that his suffering of death was the cause or occasion of his exaltation to glory for Paul expresly so affirmes it Phil. 2.8,9 Yet in this place the Author here intends not to speake of Christs death as the cause of his glory as appeares by the words here following For in what sence can it be said that Christ because he suffered death he was crowned with glory and honour that he should taste death for every man as if after his crowning with glory he suffered or were to suffer death But here his intent is to shew Christs death for the order of it that for time it was antecedent to his glory and his glory for time was consequent after his death We see him crowned We see him so by faith with the eyes of our soule and not by sence or the eyes of our body for we beleeve it from the pregnant testimonies of the holy Ghost in the Scriptures That he by the grace of God should taste death for every man To taste death is to dye for a little time as for a day or two as Christ did for when we take but a little of a thing then we are said to taste of it The final cause why Christ in nature was for a little while a little lower then the Angels was this That he might suffer death And the super-finall cause why he suffered death was this That his death might be propitious and salutiferous to men For the glory of God and the salvation of men required it that the Prince of salvation should taste of death to bring men to salvation yea God had so decreed Now that he might bring men to salvation by this meanes i. By suffering of death he must by nature be a mortall man and not an Angel because by nature Angels are immortall and naturally cannot dye And the efficient cause of both these subordinate finals
hurt the bodies of men but their soules also so likewise wee beleeve it the office of the angels to protect not the bodies onely of the Saints but their soules also Satan hath power to inject evill thoughts into the mindes of men and to incite them to divers sinnes whom therefore the Scripture makes the Author and Parent of all sinne who workes effectually in the children of disobedience whom shee calls the Prince and god of this world who put it into the heart of Judas to betray Christ and into the heart of Ananias to lie unto the holy Ghost Now if Satan can doe this why cannot good angels inject good thoughts and by divers objects draw the minde to that which is acceptable unto God And when an angel is sent to deliver a man from danger he commonly delivers him no otherwise then by casting into his thoughts some advice or counsell whereby he may decline the danger or by putting some thought upon his adversary whereby to divert him from his entended enterprise Neither are wee to understand that the angels are sent forth only and soly for this end to minister to the Saints but that is the principall and chiefe end for many times the emissions redound to the benefit and profit of others both persons and kingdomes but especially concerning the affaires of the Church whereof Christ is Lord and Protector The Contents of this first Chapter 1. Doctrine Christ is greater then any of the Prophets Reason 1. Because God hath spoken by Christ in these last dayes verse 2. 2. Because Christ is appointed heire of all things eod 3. Because by him God made the new world eod 2. Doctrine Christ is greater then any of the high Priests verse 3. Reason 1. Because Christ is the brightnes of Gods glory and the expresse image of his person eod 2. Because Christ hath expiated our sinnes by himselfe even by his owne blood eod 3. Because Christ is now set downe at the right hand of Gods Majesty on high eod 3. Doctrine Christ is much greater then the Angels verse 4. Reason 1. Because Christ hath a greater name then they for he is called and is the true Son of God verse 4. 5. 2. Because the Angels are his subjects and servants for they must worship him and minister unto him verse 6. 7. 3. Because Christ hath a kingdome of righteousnes with a Throne and Scepter of righteousnes verse 8. 9. 4. Because Christ hath power finally to destroy and abolish this visible world and at the last day shall actually destroy it verse 11. 12. 5. Because Christ sitteth on Gods right hand on the Throne of God whereas the Angels minister and wait verse 13. 14. CHAPTER II. 1. THerefore Because wee have formerly proved that Christ is far more excellent then the Angels We ought to give the more earnest heed greater attention diligence and care To the things which we have heard to the doctrines precepts and promises of the Gospel the Author whereof who first published it upon earth was a person far more excellent then the Angels who published the Law upon Mount Sinai as the Author subjoynes it afterward at the third verse Least at any time we should let them slip He here expresseth the scope and end of their earnest attention and heed not to decline or revolt from the Gospel of Christ and he alludes to a leaking vessell that lets the liquor run out Now then we let the Gospel slip and run from us when either we forget it or give no further credit to it or neglect the precepts of it to conforme our lives to the holy rules therein delivered For when the Gospel hath not the force upon our soules to make us obedient to the rules of it then it may be said to leake or slip away from us 2. For if the word spoken by Angels He begins to bring a reason why we should take earnest heed that the Gospel slip not from us by an argument à mineri for if God punished the transgression of the Law which was lesse much more them of the Gospel which is greater The Law was the word or speech of God for God spake it to the people partly by himselfe and partly by Moses see Exod. 20.1 and in the same Chapter ver 22. Yet God spake not the Law either to Moses or the people immediately by himselfe but by the mediation and meanes of Angels who published and proclaimed it upon Mount Sinai see for confirmation hereof Acts 7.53 and Gal. 3.19 The Law therefore being published but by Angels is farre inferiour to the Gospel which was published by Christ a person greater then the Angels Hence we may collect two verities 1. That God truly and properly did not descend downe upon Mount Sinai and there publish the Law but an Angel susteining the Name and person of God published it in the Name of God For if God himselfe besides the Angels and accompanied with them had descended from heaven into the Mount to publish the Law then not onely the Authors argument had beene void but also the contrary must needs be concluded That the Law in this respect was more excellent then the Gospel because God himselfe who exalted Christ and made him head over the Angels came from heaven to earth and did publish the Law but the Gospel was published but by him who was exalted by God from earth to heaven 2. The second verity is That the Lord who published the Law upon the Mount was not the Sonne of God in the person of his deity For if the Law were given by the Son of God how can this Author affirme it was delivered by Angels and in that respect make it inferiour to the Gospel Or how is it at all inferiour to the Gospel in respect of the publishing if both it and the Gospel were published by one and the same person Was stedfast The Law was ratified and established made stedfast and firme when it was strengthened with power and force for obedience and supported with judgements and punishments against the transgressors of it For when a Law is but a bare precept and hath no penalty annexed to it then it is infirme and weake but when it is fortified with penalties then it is made stedfast and becomes a sanction for thereupon men dare not so easily violate and breake it And every transgression and disobedience The Law was made stedfast for this end that it might be fortified and supported against every transgression and disobedience whereby men would presume to breake it A transgression is a sin against an expresse and knowne Law for every transgression is a sin but every sin is not a transgression yet every sin may become a transgression namely if it be forbidden by an expresse and knowne Law Otherwise where there is no Law to be transgressed there can be no transgression A disobedience is a transgression done with malice and contumacy for as a transgression is one kinde of sin so
immediatly to our high Priest himself For whether wee goe to God in the name of Christ or to Christ himselfe we shall either way finde the Throne of grace That we may obtain mercy and find grace The finall cause of our approach to this throne is here exprest to be two-fold whereof one is a meane to the other the former to the latter The former is to obtain mercy and finde grace the other is opportune help in time of need To obtaine mercy is nothing else then to get that another have compassion on thee which is easily got from a mercifull person such as this our high Priest To finde grace is to be gracious with another and to be favoured with a peculiar affection of love In this sence the Angell tells Mary that she had found grace with God Luke 1.30 And it is an easie matter to finde grace and favour with him who is most gracious and favourable To help in time of need In the originall it is for opportune help The last finall cause of our approaching this Throne and finding grace there is for opportune help That Christ may help us in our conflicts of godlinesse and patience that we sink not under our temptations and afflictions especially that at our last gaspe he may receive our spirits into his hands preserve them for us and restore them at his comming whereof see the following chapter v. 7. The Contents of this fourth Chapter are 1. An Exhortation Let us not forsake Gods promise of entering into his rest Reason 1. Because this promise is made to us as well as to the Israelites 2. Because they who doe beleeve have already a right to enter 2. Doctrine Gods Rest is his Cessation from workes after the Creation Reason 1. Because Gods rest hath reference to the seventh day wherein God rested from his workes as Scripture testifieth 2. Because God sware the Israelites should not enter into his rest which could not be the rest in Canaan 3. Doctrine There yet remaines a Sabbatisme or Rest from labours for the people of God Reason 1. Because some must enter his rest and they did not to whom it was first promised 2. Because God limits another day of enterance a long time after the former saying in David To day if ye will heare his voice 3. Because Joshua gave not the true heavenly rest which is Gods rest and therefore that still remaines to be given 4. Exhortation We must labour to enter Gods rest verse 11. Reason 1. Because if wee take example of their unbeliefe in the wildernesse we shall be made examples of their destruction 2. Because Gods penall Decree is very active and powerfull to take heavy vengeance upon unbeleevers verse 12. 3. Because Christ our high Priest is passed into that heavenly rest before us v. 14. 4. Because we have free accesse by prayer to his Throne which is a Throne of Grace and Mercy to help us thither vers ult CHAPTER V. 1. FOr every high Priest is taken from among men Here he expresseth some generall requisites of a high Priest which afterward hee applyes to Christ in a reverse order The first requisite of a high Priest is this that he is a Man singled out from among other men and that for this following reason because he is ordained for men i. for the benefit and good of men This first property of a high Priest he toucheth only by the way and by occasion of the following property and withall seems to reflect upon some former passages wherein he had proved that Christ must be a man and not some angel And therefore when afterward hee applies the following properties of a high Priest unto Christ hee makes no mention of this as having sufficiently discussed it already in the second chapter Is ordained for men The dignity and office of high Priesthood is created and constituted for the commodity and benefit of men In things pertaining to God Divine and holy things pertaining to God are the matter or object of his function or office that he may procure and administer all things belonging to the worship of God and to make him propitious to them that worship him That he may offer both gifts and sacrifices for sins These particularly are the things whereby God is worshipped and propitiated Gifts are free-will offerings such as the people were accustomed to offer of their owne accord for the Law did not command the act of these offerings but when they were freely offered then the Law prescribed the matter and manner of their offering Of this sort were those sacrifices which were called Peace-offerings whereof wee may reade in the three first chapters of Leviticus These were offered either to procure the favour of God and as it were to obliege him with a present or to testifie their mindfull and thankfull hearts for some benefit received Yet sometime the word Gifts are taken more largely for all sorts of sacrifices and then it includes the sin-offerings For Christ under the name of gifts seemes to comprise all things that were laid upon the Altar and offered unto God Mat. 23.18 Sacrifices for sins were living creatures which by prescript of the Law were offered to God to take away the guilt of sinne whereof we may reade Levit. 4. and elsewhere The words for sins may be so taken as to be construed onely with the sacrifices immediately fore-mentioned Yet there is no incongruity if we referre them also to the remoter word of gifts For although sins might be expiated and their guilt taken away without such gifts for otherwise they had not beene truly gifts but debts Yet there can be nothing said to the contrary but that besides the sacrifices ordained of God for the expiation of sins there might be offered for sins also voluntary gifts and free-will offerings For hence we reade that expiation of sinne was attributed to the Holocaust which was reckoned among the peace offerings Levit. 1.4 And hereto David had respect when speaking of the expiation of his sin he said he would have given Holocausts or whole burnt offerings if they had beene any thing availeable to expiates such sins Psal 51.16 This therefore is the chiefe property of a high Priest to negotiate the cause of men with God especially of such men as had sinned and to provide that God might be propitiated and pacified not left angry and offended And this is the second property required in an high Priest 2. Who can have compassion on the ignorant This is the third requisite A compassionate man as some Interpreters note is he that carrieth himselfe humanely moderately and gently Therefore he hath compassion on the ignorant who beares himselfe gently towards them not despising nor disdaining them for their falls but doth friendly and courteously raise them not unmindfull of his owne frailty The Ignorant are they who sin through ignorance and ignorance as it is vulgarly distinguished is either of the Law or of the fact and this latter is
Because thereby we make our selves adversaries to God and so liable to his judgement and indignation 27. 3. Because thereby we tread under foot the Sonne of God we count the bloud of the Covenant an unholy thing and doe despite to the Spirit of grace 2. 4. Because if he that despised Moses Law dyed without mercy much more shall he be punished that despiseth the new Covenant 28. 29. 5. Because the Lord reserves vengeance for such and to fall into his hand is a fearfull thing 30. 31. 8. Comfort The Hebrews needed not feare falling away and sinning wilfully Motive 1. Because after they were illuminated they endured a great conflict of afflictions ver 32. 2. Because they did accompany and confort themselves with such as suffered for the Gospel 3. Because they had compassion on this Author in his bonds 4. Because they had taken the spoyling of their goods joyfully 5. Because there was a great recompence of reward remaining to them 9. Duty We must not cast away our confidence in Christ ver 35. Motive 1. Because it hath great recompence of reward ibid. 2. Because we have need of patience that after we have done the will of God we might receive the promise 3. Because Christ will not tarry long before he come 4. Because the Just shall live by faith to the saving of the soule 5. Because drawing back tends to perdition CHAPTER XI 1. NOw faith is the substance of things hoped The Author having in the former Chapter spoken of faith doth thence take occasion to make a digression in this Chapter for a further explication of the nature of faith whereof hee collecteth and produceth many examples in divers holy persons that the Hebrews incited by their examples might addresse themselves for imitation of them and finally relying on Gods promises might not decline any conflict either of piety or patience These words are not a definition of Faith whereby faith is defined as those words afterward Chap. 12.29 where God is said to be a consuming fire are not the definition of God For faith is a thing indefinite and cannot be defined or if it were definable yet these words that it is the substance of things hoped are far too narrow to lay out the true boundaries of Faith Neither are these words an attribute of faith for they are not consequent to follow upon it but quite contrary Faith is an attribute or consequent to them For they are a notion an element or an argument of faith whereby faith may be notified or made knowne and whereby it may be demonstrated or proved to be in such or such a subject or in such a person For though the vulgar affirmation be according to the Author that Faith is the substance of things hoped yet the true naturall and rationall affirmation runnes thus Now the substance of things hoped is faith For the scope of the Author is to produce many persons whom he would declare and demonstrate to have been faithfull and for that purpose he layes out two notions or principles of faith whereby he would inferre and conclude the affection of faith to bee in such or such a subject the first whereof is this That every substance of things hoped is faith as if he had said where things hoped are subsistent there is faith where things to come are present there is faith Now things hoped and things to come are not actually subsistent and present but when the soule apprehends things hoped and to come as certainly as if they were already subsistent and present then that soule beleeves and is endued with faith And this principle or argument of faith is taken from a partiall object of faith which is of some good to come because hope ariseth only from such an object The evidence of things not seen This is the other principle or notion or argument of faith whereto faith is alwayes consequent For where there is an evidence of things inevident or a sight of things unseen there is faith And for evidence some Translations render it argument because where there is an argument perswading a man for things not seen there is faith And this principle of faith is taken from the totall object of faith which is alwayes of things not seen or absent whether it be for distance of place or of time either past or to come And therefore this principle must needs be more large then the former and more serviceable to inferre the affection of faith to be demonstrable of more persons as the proper subjects of it 2. For by it the elders obtained a good report The two former principles or notions that argue and inferre faith had also a further end which is to shew the excellency of faith which here he confirmes by the effect which faith wrought unto the Elders their forefathers For to them their faith brought this benefit that by it they obtained a good report The originall is by it they had a testimony which is well translated a good report for so the word doth frequently signifie though it stand single and alone without any other attribute joyned to it see Act. 6.3 and Act. 10.22 and Act. 16.2 and Act. 22.12 This testimony or good report the Elders obtained from the Scripture or of God by the relation of Scripture which hath left it upon holy record how graciously God dealt with those elders by reason of their faith how greatly he favoured them for it and commended their piety issuing from it The elders i. Their progenitours and ancestours whom the Scripture mentions to have lived from the beginning of the world downe to that age wherein this Author lived 3. By faith we understand Hee begins here to shew the efficacie and vertue of faith by certaine examples or instances which hee demonstrates from the latter principle or argument of faith in that every evidence or sight of things unseen is faith For all men that ever had or ever shall have faith in God doe thereby understand that God framed the world by his word and because we understand this by an evidence or sight of things unseen therefore we understand it by faith We understand i. We perceive and know for certaine and the argument or mean whereby we know this is our faith and the argument or mean whereby our faith attaines this knowledge is our evidence or sight of things unseen for by the things which are now seen wee have a sight of those things which we never saw because they were done long before our times Though it may be evinced by strong arguments that the world was created yet neither those arguments and the framing of them are obvious to all men neither are they such but that a perverse spirit will oppose against them because we saw not the work of the Creation but by the Scriptures we have an evidence or sight of that Creation which to us was unseen and therefore we beleeve it for our evidence or sight of it in the Scriptures makes
faith of it unto us And the Scriptures make faith unto us of the Creation not only for the act of it that such a worke was done but for the manner how it was done as Moses describes it even by the word and sole command of God and for the matter whereof it was made in that the things seene were made of things not seene That the worlds were framed Worlds for world the number plurall for the singular by a Grecisme where originally it is ages putting the adjuncts of the world for the subject By the word of God by the only fiat or command of God God used no other instrument for the framing of the world besides his bare word For God only said the word Let there be light and there was light Gen. 1.3 And by the word of the Lord even by the breath of his mouth were the heavens made and all the host of them Psal 33.6 And as the heavens so also the earth was framed and setled by his word For he spake and it was done he commanded and it stood fast Psal 33.9 So that things which are seen were not made of things which do appear The particle not seems to be transposed for it should affect the word appeare because the minde and sense of this clause is not negative but affirmative thus So that things which are seen were made of things which doe not appeare though for the matter it come all to one because a terme finite denyed of any subject is all one with the same terme infinited and affirmed yet this latter expression leaves in our mindes a cleare apprehension of the matter The Author seems as his manner is to follow and reflect upon the Greek Translation of the Old Testament wherein at the beginning of Genesis it is said that the Earth was invisible for that which we from the Hebrew translate that the Earth was without forme and void And the Author made choice rather to say things not appearing then things invisible when he would shew us the prime materialls whereof the world was made For that is properly invisible which naturally cannot be perceived by the sight and that is rightly tearmed not appearing which though it be naturally visible yet really it appears not especially then when it lyes hidden and covered with thicke darknesse Although in this place the word not-appearing seems to have yet a more ample sense and to comprise that want of forme and force noted by the Hebrew words for which the Greek Translation reads invisible Wherefore by things not appearing is meant that chaos or elements of the world which at the beginning were confused because partly that chaos wanted forme shape and outward beauty in regard the severall parts of it were not yet digested and disposed into that elegant order figure and proportion which afterward was given it by the Creation and therefore the Scripture saith it was without forme and partly because it wanted vertue and force to produce those creatures and adorne it selfe that afterward God by the Creation gave it power to produce but to any such purpose it was wholly feeble and barren and therefore the Scripture saith it was void and partly againe because it wanted light to manifest and make it visible to the sight that it might be seene for though in it selfe it were visible and appearable yet actually it appeared not and therefore the Scripture saith that darkenesse was upon the face of it Wherefore when God entered upon the worke of the world the first perfect creature that he made was the light and that being finished he framed all the other parts of the world in a most beautifull order And this chaos is in the Scripture called the Deepe because it was vast both for quantity and quality for it wanted the three beautifull qualities of forme force and light which afterward were induced into it Yet sometimes the Scriptures expresse it by names Synecdochicall which signifie onely a part of it calling it sometime the heaven sometime the earth and sometime the waters because it was a Deepe or chaos composed and confused of all these together or at least of those materials whereof all these were afterward produced and created as in the same tub of milke there lye confused together those three materials from which are afterward produced the distinct white meates of butter cheese and whey Hereby the Author plainely declares and it sufficiently also appeares from the history of the Creation described by Moses that God when he began the Creation or frame of the world as it is delivered in the beginning of Genesis did not produce it meerely from nothing but from that Chaos or Deepe which positively was confused of the three materials whereof afterward was made the three elements of heaven earth and water and privitively wanted the three qualities of forme force and light And this opinion was anciently received among the people of God as it appeares by the Author of the booke of Wisdome chap. 11.17 where speaking to God he saith For thy almighty hand that made the world of matter without forme for so it is in the Greek and the vulgar Latin hath it of matter unseene But of the creation of this matter there is no mention made in the Scriptures for to the holy Ghost it seemed good to conceale it By things which are seene are here meant all those creatures which we see in this world as this beautifull order and posture of all things whereby those things which before were confused and blended together are now digested into their severall ranks and places for the use and benefit of man and beast and all the rest of the Creatures both animate and inanimate both in heaven earth and waters were produced by the word or command of God For in these words of the Author is signified not onely that change whereby things not appearing became appearing by vertue of that light which God made and made to shine upon them which change God made first of all by his creation of light but also that change whereby the things which now appeare were made of things not-appearing as from the informed matter of the Chaos or Deepe which wanting forme force and light was so rude so weake and so darke that from it selfe of it selfe nothing would ever have beene produced but by the accesse of Gods almighty power 4. By faith Abel offered unto God a more excellent sacrifice then Cain Now he begins to reckon up speciall and particular examples of persons endued with faith and withall he declares both what they performed by vertue of their faith and also what blessings they obtained from God by it that by so many illustrious examples he might winne the Hebrewes to an imitation of those persons First of all he mentions Abel as a person neerely approaching to the beginning of the world He mentions not our first Parents either because concerning them there is nothing read memorable in the Canonicall books of
earth but now hee hath promised saying yet once more I shake not the earth onely but also heaven For here it is manifest that the whole verse is meant of God But who shall wee say is understood by him who spake on earth By him may be understood both God himselfe and that single Angel who bare the name and person of God in Mount Sinai If by him wee understand God himselfe then here will be no opposition betweene divers persons but onely betweene divers places from whence God delivered the Law and from whence the Gospel Namely that the Law was published on earth from Mount Sinai but the Gospel was published by God from heaven You will say that God then no lesse published the Law from heaven then afterward he did the Gospell seeing God himselfe descends not from heaven but as he sent Christ from heaven to preach the Gospel so he sent an Angell from heaven in his name to deliver the Law To this I answer There is a great difference between the mission or sending of Christ from God and of that Angel For Christ being sent from God carried himselfe alwayes as a person diverse from God which the thing it selfe declares for he was the sonne of man and called himself Gods messenger sent from God did manifestly professe and testifie that his doctrine was not his owne but his who sent him that he spake nothing of himselfe but what he had received and heard from the Father But that Angell so descended from heaven that hee bare the person and name of God and therefore he alwayes speaks as if he had been God himselfe And this was the cause why Christ had not such Majesty and visible glory about him as had that Angel For Christ had but that Majesty and glory which became Gods legate or messenger and he a man and a mortall man But that Angell had that Majesty and glory which was sutable to God himselfe if God himselfe had descended from Heaven It may therefore be well said that God himselfe descended in that Angell and must be considered as if he himselfe had spoken upon earth Contrarily because God sent Christ to preach the Gospell as his Apostle or messenger and sent him from heaven as a person distinct from him not as of old he sent Moses from the earth that is but from Mount Sinai therefore now with good reason he is said to deliver his oracles and to publish his pleasure to us from heaven But it is a far greater matter to deliver oracles from heaven it selfe then from earth or from some earthly mountaine seeing heaven is far higher and worthier then any mountaine Therefore although the manner which God used in publishing and revealing his Gospel was not if we respect the outward shew and splendour of it so illustrious as that wherewith he published the Law yet indeed it was far more divine and perfect and in all respects most beseeming the perfect discipline of Evangelicall truth For what else did it signifie that God descended on earth to publish the Law but that the precepts of the Law were earthly and not heavenly For they that speake from a low place seem to speake but low matter and they earthly that speake from the earth as we read in the Gospell of John chap. 3.31 But contrarily that God remaining in heaven and not descending himselfe on earth either in his own person or in the person of another hath spoken to us by Christ sent from heaven as his Interpreter and messenger what else can this signifie but that he hath spoken heavenly things and that Christ is far greater then Moses For as it is written in the fore-cited place of John He that commeth from above is above all and he that commeth from heaven is above all In this sense therefore that Angell representing God must stand for God and Christ must not be compared with that Angell who represented the person and name of God but with Moses and the difference between Christ and Moses must stand in this that God spake to Moses on earth but to Christ in heaven and that God sent Moses from the mount to the Israelites but Christ from heaven to Christians If this be displeasing to any man which yet we beleeve to be most agreeable both to the truth and to the Scripture and to the Text we may say which is our other answer to the question proposed and another sense of the words that by him who spake on earth must be understood that Angell who in Gods name published the Law on Mount Sinai and by him who spake from Heaven must be understood the most high God himselfe For he that by himselfe delivers Laws on earth doth thereby shew that he is not the most high God For the Majesty of the most high God permits not that the King of Kings and Lord of Lords should depart from his inaccessible light and from his heavenly throne to descend downe upon earth But hee that offers himselfe as God to be heard from heaven he by far greater reason must be reckoned for God himselfe But you will say when did God himselfe publish the Gospell from heaven I answer This was done then when by his voice uttered from heaven he testified that Christ was his beloved Sonne and therefore his Ambassadour and withall commanded us to heare him For shall not God himselfe be thought to speak to us from heaven when we heare that doctrine which God himselfe authorised by his voice uttered from heaven For although by the wise determination of God the promiscuous multitude heard not this voice with their ears yet it was heard and published by them whose testimony is irrefragable But in the publishing of the Law was no such thing Whence it is manifest that even in this sense the Authors argument wants no force For it is a greater crime to turne away from God who spake from heaven then from an Angell who spake on earth though he sustained the name of God Hee turnes away from God and as it were turnes his backe upon him who refuseth either to beleeve or obey the voice of God 26. Whose voice then shooke the earth From these words it seems to be gathered that the Author by him who spake on earth understands God himselfe For here he mainifestly attributeth to God himself the shaking of the earth i. of Mount Sinai which happened at the publishing of the Law from thence But nothing hinders why this action may not be ascribed both to God and to the Angell who in publishing the Law sustained the person of God as likewise that speaking or uttering the oracles a little before mentioned For the Angell properly and immediatly did both shake the earth or mountaine and also spake and God did it mediatly by that very Angell But in these words there is a tacit answer to an objection and withall a strong reason why Christians must obey the voice of God published by Christ For some man
doxologie openly directed unto Christ And John Revel 1.5,6 speaking of Jesus Christ and magnifying him doth so place the mention of God the Father that the pronoune to him with which he begins his doxology may be in like manner referred to God the Father and to our Lord Jesus Christ whom he intended to blesse Hence it manifestly appeares that divine worship and service is due to our Lord Jesus Christ together with God the Father Amen An Hebrew word as is well knowne which signifies truly or certainely and alwayes carries the force of approbation and that either in assertions or in devotions of wishes prayers and praises to the honour of God or lastly in promises uttered of things very acceptable and desireable In assertions it commonly precedeth and is set before but in the other two it followeth and closeth the sentence For the former we meet with many examples in the sayings of our Saviour recited by Matthew Marke and John but Luke relating the same or the like sayings of our Saviour for the word Amen either single or double useth the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which exactly answers the Hebrew or Syriacke For the second there are almost so many examples in the holy Scriptures as there are devotions and praises of Gods name in the end of Epistles For the last there is an example in the end of the Revelation vers 20. where withall the word Amen is interpreted or explicated by addition of the affirmative particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although some Copies for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a thing that might be easily altered 22. And I beseech you brethren He yet further addes some speciall points as it were out of the body of the Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though in the Greeke it properly signifie I exhort yet in this place it is better translated I beseech as most translations render it in severall languages because the thing which he entreateth of them is as it immediatly followes to Suffer the word of Exhortation The word of Exhortation is a speech whereby a man exhorts or is exhorted by a genetive case arguing the difference And in Exhortation especially this which the Authour here understands is also included reprehension or reproofe For he seemes here to designe such speech as is somwhat unwelcome and unpleasing to them to whom it is directed as commonly reproofes use to be although exhortations also are many times unpleasing though they seem free from any reproofe For Exhortations to those who do not yet their dutie are secret reprehensions and reproofes Therefore the Authour beseecheth and entreateth them to suffer this word or speech that is to take it in good part not to disdaine or be grieved at it that they are exhorted or admonished by him For I have written a letter unto you in few words Here hee addes the reason why hee desires them to suffer the word of Exhortation from him The particle for doth not in this place signifie simply for but rather for also implying a copulative causality so that here is not brought the sole cause but the sociall and this omitting other causes whereof they of themselves might easily take notice As for example that this word of Exhortation was wholesome for them that it proceded from a true and hearty affection toward them that it was spoken modestly on his part without any bitternesse or reproach unto them and such like as if hee had said Ye ought therefore the rather to suffer my Exhortation because I was not onely diligent to apply all things that might serve to lenifie my Exhortation and reproofe as becommeth him that admonisheth but also that I might not give you the least offence I have written unto you as briefly as I could and would not dwell long upon an argument so unpleasing to you But if wee suppose that by this word of Exhortation is not meant that part only of this Epistle which consisteth in Exhortation and reproose but even the whole Epistle wherein are not only Exhortations and reprehensions but also excellent consolations or comforts which in like manner are signified by the word Exhortation and by the vulgar Latine is here translated the word of Comfort Then to suffer this word will be nothing else but to accept it with a ready minde so that in reading and hearing of it they would not thinke it so prolix and tedious as to bee weary of it To which purpose the reason here is very fit that the Author saith he hath written in few words For to comprise things of speciall moment and worth in few words as it is a point of great Art so is it a great grace to the writing But the Authour calls this Epistle briefe and written in few words because considering the Majestie of the argument and the varietie of the matter it is very briefe and delivered but in few words For we may easily perceive that the Author therein is not indulgent to any repetitions or prolixe amplification after a Rhetoricall straine but with a singular brevitie runnes over onely the chiefe points leaving many more things to be collected by them then he expresseth and in many things writes very concisely 23. Know yee that our brother Timotheus is set at libertie Another speciall point added by the Author is an advertisement concerning Timothy because he was in good repute among the Hebrews and went for an Hebrew for though his father were a Greeke yet his mother was an Hebrew and Paul circumcised him in favour of the Hebrewes to ingratiate his person among them as we read Acts 16.1,2,3 And therefore the Author supposeth that any good newes concerning Timothie would be acceptable to them to whom his person was so acceptable And the Authour gives Timothy the attribute of brother thereby to signifie not only their common religion that they both professed Christ but also their common affection that each of them was dearly beloved of other Is set at libertie The particular thing that he advertiseth concerning Timothie and whereof hee desires them to take notice or knowledge is That Timothy is set at libertie which advertisement he conceived would be very welcom to them Whence we may easily collect that Timothy was once in bonds and in prison for the profession of the Gospel And it is very probable that hee was so for Paul was then in bonds when hee wrote his Epistle to the Colossians as appeares Colos 4.3 where requesting the prayers of the Colossians for himself and his fellow-prisoners he saith withall praying also for us that God would open unto us a doore of utterance to speake the mystery of Christ for which I am also in bonds And Paul in his Preface of subscription to that Epistle adjoynes Timothie with him as an approver of his Epistle Coloss 1.1 So that it is probable Timothie was his fellow-prisoner And if any man say that Paul names not Timothie among his fellow-prisoners when hee