5. v. 6. § 29. 3. That Christ continually executeth his Priest-hood without intermission In this respect as a Priest he is said to continue ever and to have an unchargeable Priest-hoâ—…d and ever to live to make intercession for vs v. 24 25. In regard of the continuall efficacy of Christs Priest-hood it is said that he offered one sacrifice for 〈◊〉 for ever or continually and to perfect continually them that are sanctifiâ—…d Heb. 10. 12 14. Christ is in this respect as a spring that continually â—…loweth forth There is in men a continuall spring of corruption which from time to time deâ—… them So as they need continually to bâ—… clâ—…ansed They also by their continuall sins continually provoke Gods wrath so as they have need of a continuall Priest to make continuall attonement for them On this ground we have just 〈◊〉 on all occasions to look unto Jesus to behold him our Priest making continuall intercession for us A point this is of singular comfort §. 27. Of the bread and wine which Melchisedec brought forth PApists doe here infer another mystery about the Priest-hood of Melchisedec namely that the bread and wine which he brought forth was the sacrifice proper to the order of his Priest-hood and prefigured the body and blood of Christ which they say is comprised in their Mass under the shew of bread and wine Answ. If this were such a mystery why did the Apostle in setting out so many Mysteries as he did about Melchisedec make no mention at all of this which as they say is the greatest and most pertinent to Melchisedecs Priest-hood Beâ—…armine is forced in answer hereunto to say that it was nothing to the Apostles purpose to make mention of it here What is it nothing to the purpose of him that sets down a speciall order of Priest-hood to declare the speciall sacrifice that belongeth thereunto and to give notice thereof to the Christian Church It was b too deep a mystery saith Bellarmine for the Hebrewes Answ. Was it deeper then those other mysteries which he mentioneth v. 2. and sundry others in other parts of this Epistle The truth is that the thing it self as they would have people to believe it that the very body and blood of Christ under the visible shew of bread and wine is offered up for a true reall propitiatory sacrifice is a meer mockage apparently against Scripture against reason against sense 1. The Scripture affirmeth that the body of Christ is in heaven and there must continue untill the times of restitution of all things Acts 3. 21. 2. Reason tels us that a true body cannot be in divers places at once But by their position the body of Christ must be in millions of places at the same time 3. Sight taste smell and feeling tell men that that which they eat and drink at the Sacrament is bread and wine to say it is flesh and blood is against all those sences Papists presse this phrase he brought forth bread and wine as signifying an offering up of bread and wine Answ. 1. To bring forth doth not properly nor necessarily in that place import an offering up 2. It was shewed § 8. that the bringing forth of bread and wine there did declare a royall intertainment of Abraham and his army 3. This was brought in the History as an act of Melchisedecs Kingly office rather then of his Priestly Papists reply that there was no need of refreshing Abrahams army which had got great spoiles Answ. 1. Though Abraham might not need such entertainment yet Melchisedec might in good respect restifie his bounty to Abraham 2. Though there might be great spoyles yet they might want victuals 3. Abraham might rather choose to have his army refreshed with Melchisedecs provision then with the spoyles that belonged to the King of Sodom Gen. 14. 23. They further say that if bread and wine were not Melchisedecs sacrifice there is no mention of any sacrifice at all whence it would follow that he should be a Priest without sacrifice Answ. That would not follow He might have sacrifices belonging to his Priesthood though they were not there mentioned besides though his order were anâ—…ther order then Aarons yet such sacrifices might belong to his Priest-hood as belonged to others Priest-hood If bread and wine had been Melchisedecs offering it had been most improper to bring them forth to Abraham they should have been brought forth to God This improbable supposition of Melchisedecs offering up bread and wine is 〈◊〉 sandie a foundation for such a Batel as transubstantiation is to be built upon §. 28. Of the resolution of Heb. 7. 1 2 3. 1. For this Melchisedec King of Salem Priest of the most high God who 〈◊〉 â—…ham returning from the slaughter of the Kings and blessed him 2. To whom also Abraham gave a tenth part of all first being by interpretatiâ—… King of righteousnesse and after that also King of Salem which is 〈◊〉 peace 3. Without Father without Mother without descent having neither beginning 〈◊〉 dayes nor end of life but made like unto the Son of God abideth a Priest â—…tinually THe sum of these three verses is The excellency of Melchisedecs Priest-hood â—…about observe 1. The inference in this causall particle for Vers. 1. 2. The substance which is 1. Propounded 2. Illustrated v. 3. Of the substance propounded there are two parts 1. An historicall narration of some passages 2. A mysticall application of others About the hystoricall narration there are two points One concernes Melchisedec The other Abraham Three points concern Melchisedec 1. His name 2. His functions These are two 1. Kingly amplified by the place King of Salem 2. Priestly amplified by the Lord whose Priest he was This Lord is described 1. By his nature God 2. By his soveraignty Most high 3. By his actions These are of two sorts 1. Regall He met Abraham Amplified by the victory which Abraham goâ—… This victory is described two wayes 1. By Abrahams return from the wars 2. By the slaughter of the Kings 2. Priestly he blessed him Vers. 2. The act which concerned Abraham was an act of piety mixed with gratitude In setting it down are noted 1. The person Abraham 2. His kind of act gave 3. The subject matter the tenth part This is amplified by the extent of all The mysticall application is of two sorts 1. An interpretation of things expressed 2. A manifestation of things concealed Two things are interpreted 1. Melchisedecs name 2. The City of his Kingdome Salem Vers. 3. Five things concealed are in a mystery observed 1. Without father 2. Without mother 3. Without descent 4. Without begining 5. Without end The illustration of the foresaid points is 1. Generally expressed made like unto the Son of God 2. Particularly exemplified Abideth a Priest continually §. 29. Of observations raised out of Heb. 7. 1 2 3. Vers. 1. I. DEep mysteries must be explained This causall particle FOR sheweth the reason why the
1 Sam. 9. 9. He that is this day called a Prophet was before time called a Seer In like sense yesterday is put for former times as where the Lord saith yesterday my people that is of late my people or heretofore Thus yesterday is opposed to this day as where Christ is said to be the same yesterday in former times before he was exhibited in the flesh and to day now since his incarnation and for ever Heb. 13 8. That this day may have a long date is evident by the Apostles own explication thereof For where the Psalmist had said Psal. 95. 7. To day if you will hear his voice the Apostle who lived above a thousand years after him applieth this day to his own times and saith Heb. 3. 13. Exhort one another daily while it is called to day Thus we see how this day may according to the use of it in sacred Scripture be applied to a long date and particularly to the whole time of Christs manifesting himself in the flesh to be the begotten Sonne of God from the beginning of his incarnation to his Ascension into Heaven yea and to future times also by reason of the evidences which he giveth of his true Deity For he promised to send the holy Ghost to his Disciples Ioh. 16. 7. and to be with his Church alway even unto the end of the world Matth. 28. 20. The accomplishment hereof is an undeniable evidence of Christs true Deity How This day may be extended to eternity was shewed before in § 50. §. 62. Of manifesting Christs Divine Generation Quest. 3. HOw can the limitation of This day to the time of Christs Incarnation stand with Christs eternal Generation set out under this phrase I have begotten thee Answ. In Scripture matters are then said to be done when they are manifested to be done Whereas Heb. 8. 13. by bringing in a new Covenant the former is said to be made old the meaning is that it is manifested to be old But more pertinently to our present purpose Christ at the moment of his conception is said to be called the Sonne of God Luk. 1. 35. because then he began to be manifested so to be In this sense this high transcendent prophesie Unto us a childe is born unto us a Sonne is given and the government shall be upon his shoulder and his name shall be called Wonderful c. Isa. 9. 6 7. is to be taken This manifestation of Christs Divine Generation in set and certain times by visible and conspicuous evidences doth no whit cross or impeach the eternity and incomprehensibleness thereof For to declare and manifest a thing to be presupposeth that it was before it was manifested neither doth it necessarily imply any beginning of that before no more then those phrases Before the mountains were brought forth thou art God Psal. 90. 2. Before the hils I was brought forth Prov. 8 25. The full meaning therefore of the Apostle in alledging this testimony Thou art my Sonne this day have I begotten thee may for perspicuity sake be thus paraphrased as if God the Father had thus said to God the Sonne Thou and thou alone art my true proper Son not by grace or adoption but by nature and eternal generation and now I do in this last age of the world declare thee so to be by thine Incarnation Doctrine Works Resurrection from the dead and Ascension into Heaven whereby it manifestly appeareth that thou infinitely dost surpass all the Angels in Heaven §. 63. Of Solomon a Type of Christ. TO the fore-named Testimony which proveth Christ to be the begotten Sonne of God another is added to the very same purpose as these copulative particles and again import Hereby it is evident that sundry testimonies may be produced to prove the same point Rom. 5. 10. c. 1. This sheweth consent of Scripture 2. It more works as many blows knock a nail up to the head 3. Many testimonies may better clear the point and one place be a commentary to another Though this be lawfull yet a mean must be kept therein and care be taken wisely to observe when there is need of adding Testimony to Testimony See § 77. This latter Testimony is taken out of a promise made to David it is twice recorded as 2 Sam. 7. 14. 1 Chron. 17. 13. and it is repeated by David the third time 1 Chron. 22. 10. The Apostle faithfully quoteth the very words of the promise which are these I will be to him a father and he shall be to me a Son Our English makes a little difference in translating the Hebrew and the Greek For that they turn the Hebrew I will be his Father and he shall be my Sonne which is in effect the same His Father and a Father to him His Son and a Son to him are all one in sense The two originall Languages do directly answer one another In the repetition of this promise 1 Chron. 32. 10. the order is inverted for it is thus set down He shall be my Sonne and I will be his Father This inversion of words no whit at all altereth the sense but affordeth unto us this observable Instruction that The Father was not before the Sonne nor the Sonne before the Father nor in time nor in order Both coeternall both equall The Glory equall the Majesty coeternall as it is in Athanasius his Creed Therefore in one place the Father is first set down in another the Sonne For the Sonne was alwaies with the Father and alwaies in the Father With the Father by an inseparable distinction of the eternall Trinity In the Father by a divine unity of nature This is further manifest by a distinct expression of both the relatives For he contents not himself to say I will be a father to him but he addes He shall be a Son to me to shew that the Father never was without the Sonne The fore-mentioned promise as it is a promise hath immediate relation to the Son of David even to Solomon by name 1 Chron. 22. 9. and thereupon this threatning if he commit iniquity I will chasten him is added 2 Sam. 7. 14. for Christ was not subject to sin There be that say that Solomon in his sinnes might be a type of Christ as Christ is an head of a body and considered with the body as Mat. 25. 40. Act. 9. 4. 1 Cor. 12. 12. and so this threatning If he commit iniquity I will chasten him applied to Christ Or else as Christ was our Surety and took our sinnes upon him and was chastened for them But it is not necessary that all things which were in such persons as were types of Christ should be applied to Christ. Nor Solomon nor David nor Aaron as sinners in regard of their sinnes were types of Christ Though he was in all points tempted like as we are yet without sin cha 4. 14. No kinde of Persons were more proper types of Christ
and which is daily digged and ploughed up may have some of the strength thereof exhausted yet in the main body and innermost part of it it still remaineth the same and so shall do to the end of the world See § 139. Yet in that aâ—… length they shall be changed they may be said to perish In this sense it is said that heaven and earth shall passe away Mar. 13. 31. Thus one way or other all creatures perish Livelesse and senselesse creatures in the earth and water vegetable plants fish Fowls Beasts and other creatures that have sense together with the bodies of men perish by little and little The heavens with their hosts and the substance of the earth shall on a sudden be changed Devils are in their quality altered from that they were at first made So also souls of men Gods Angels are in their nature alterable There is a possibility for the third which is the invisible and highest heaven to be destroyed if it seemed good to the supreme Soveraign so to deal with it In these respects all creatures may be said to perish §. 138. Of the manner of setting out Christs Immutability BOth the Psalmist and the Apostle turn from the creatures to the Creator the Lord Christ and by continuing the Apostrophe whereof See § 106. 127. direct their speech to him saying Thou remainest This they do by way of opposition as this particle BUT sheweth intimating thereby that Christ in that which is here truly spoken of him excelleth all creatures See § 141. This is further manifest by the expresse mention of the Pronoun THOU The Verb whereby the constancy and immutability of Christ is set down in Hebrew signifieth an unmoveable standing or abiding It is applied to Idols fast fixed so as they cannot be removed Isa. 46. 7. to a Mountain Psa. 30. 7. and to the word and counsell of God Psa. 33. 9 11. fitly therefore is it here used to set out Christs stability The Greek word is a compound word and the composition addes much emphasis The simple Verb implieth a steady standing or abiding but the compound a permanent or unalterable remaining to be so or so They who observed a constant abiding of creatures in that frame wherein at first God made them thus expresse it They continue or remain as they were 2 Pet. 3. 4. Though the Hebrew and Greek words in their signification do fitly answer each other yet there is some difference in their tenses The Hebrew is of the future tense shalt remain The Greek is of the present tense or remaineth But this difference may easily be reconciled For 1. It is usuall with the Hebrews to change Tenses especially the perfect present and future tenses as Exod. 15. 1. Then sang Moses Hebrew Moses shall sing So Isa. 3. 16. 2. The difference betwixt the present and future Tenses of the fifth Conjugation in Greek is only in the accent so as the accent being altered the Greek may be of the same tense that the Hebrew is 3. Either Tense makes to the Point in hund The present tense Thou remainest implieth a continuance in that which Christ was before The future Thou shalt remain implieth also as much Either of them being taken as in this testimony they are in opposition to things that perish do demostrate an unchangeable constancy in Christ. Hereof See more § 112. §. 139. Of Creatures waxing old TO make that Point of the mutability of creatures more clear two resemblances are used One taken from the waxing old of a garment the other from the folding up of a vesture This particle ALL is added to shew the extent of that relative THEY in the beginning of this verse Of this extent See § 136. The resemblance of waxing old is taken from such things as by continuance do use to waste The Hebrew is attributed to an old person Gen. 18. 12. To bones Psa. 32. 3. to flesh and skin wasted Lam. 3. 4. To mans form or beauty Psa. 49. 14. To garments shoes sacks and bottles Iosh. 9. 4 5 13. To a vintage Isa. 32. 10. The Greek word is applied to money-bagges Luk. 12. 33. and to the Covenant vailed over with Legall rites Heb. 8. 13. A Noun coming from the same root is attributed to garments and bottles Mat. 9. 16 17. and to leaven 1 Cor. 5. 8. All the fore-mentioned Instances by experience are known to consume by degrees So do all things here below As for the Heavens they may be said to wax old as doth a garment in that they are appointed to an end to an end I say of what they are now 2 Pet. 3. 10. The longer therefore they have continued the nearer they approach to that end as a garment the longer it is worn the nearer it is to its end The comparison betwixt heavens and garments is to be taken not simply of the manner of their coming to an end by decaying and wasting more and more but indefinitely in regard of the end it self namely that they shall have an end The other comparison ver 12. is added to give further light to the point in hand It is joyned with a copulative AND And as a vesture c. These two words garment vesture in generall intend one and the same thing The former garment both in Hebrew and Greek signifieth any thing that one useth to put upon his body So doth also the latter vesture It is put for a covering over a womans head 1 Cor. 11. 15. In reference to this latter it is said Thou shalt fold them up The Greek word here used is not elsewhere in the New Testament 1. Some take it for such a folding up of a large broad vesture as bringeth it into a very small compasse and maketh it appear very little in comparison of that which it seemed to be before So the heavens which are now spread over the whole world shall be brought to little or nothing It is said that The Heavens shull be rolled together as a Scrole Isa. 34. 4. A Scrole was a fair piece of paper or parchment or rather many pieces stitched and pasted one to another wherein such things as use now to be printed were written and then rolled up as Inventories of wils are and being rolled up they were compacted in a small volume and nothing therein written could be discerned Mention is made of such scroles or rolls Ezra 6. 1 2. Isa. 8. 1. Ier. 36. 2. Ezek. 2. 9. 2. Others take the word for turning a thing as when a garment is some while worn on the one side the other side is turned To this they apply these words We look for new Heavens and a new earth 2 Pet. 3. 13. New not in the substance but in the quality thereof more glorious then before Thus this phrase of rolling up or turning the heavens doth not intend an utter abolition but a clear
that puts one under another This relative He hath reference to God See § 57. IV. Creatures are under Christ. They are put in subjection under him See § 67. V. Creatures are as low as can be under Christ. This phrase under Him is as much as under His feet See § 62. VI. No creature at all is exempted from subjection under Christ. He left nothing that is not put under him See § 67. VII Objections against a Point may be produced This particle But intendeth as much See § 68. VIII Experience of all ages is a good proof This phrase We see not intends as much Withall it implies another Point viz. IX Men hardly beleeve that which they see not X. In this world no man ever had an absolute Monarchy These particles Now Yet set out the time of this world This phrase Not all things under him denies an absolute Monarchy See § 69. XI The fullnesse of Saints glory is not here discerned See § 68. §. 72. Of seeing Iesus Verse 9. But we see Iesus who was made a little lower then the Angels for the suffering of death crowned with glory and honour that he by the grace of God should tast death for every man THe answer to the former Objection is â—…ere so plainly and fully set down as thereby it evidently appears what man was meant in the forequoted testimony namely Iesus who is expresly named and proved to be the only man that was there intended This answer is brought in by way of assumption as this assuming note BUT declareth See § 50. Or to explain the passage more clearly it may be brought in with discretive notes thus Though we see no other man yet we may discern Iesus so and so exalted The word here translated we see is sometimes put for bodily sight sometimes for spirituall If the sight here in this verse mentioned be taken for bodily sight it must be applied to the witnesses of Christs resurrection whereof mention is made 1 Cor. 15. 5 6 7. and of his ascention Acts 1. 9 10. and to the visible evidences which he gave of his supream power in heaven Acts 2. 33. 4. 10. 9 5 c. But all these visible evidences were accomplished before the time of the Apostles writing this Epistle And the Apostle here speaking in the present tense of a present and continued fight must needs be understood to speak of a spirituall sight Though our English use one and the same word namely See in the objection and in the answer yet in the Greek there are two words differing in sense and syllables The former is taken of the sight of the body See § 68. This latter of the sight of the minde Heb. 3. 19. Rev. 3. 18. Both the Greek words are oft used in the one and the other sense The former word sets out the sight of the minde Heb 11. 27. Iam. 2. 24. And this latter sets out the sight of the body Matth. 11. 4. 12. 22. But here it must be taken for the sight of the minde For Jesus is crowned with glory in heaven where men on earth see him not That we may the better discern how men are said to see Christ now in glory it will not be unseasonable to set out the different kindes of sight expressed in Scripture There is a sight of the body and of the minde Both these are exercised on earth and in Heaven On earth ordinarily and extraordinarily To exemplifie these 1. All among whom Christ conversed in the dayes of his flesh on earth saw him with their bodily eyes after an ordinary manner Matth. 8. 34. 2. Stephen and Paul saw him with their bodily eyes after an extraordinary manner Acts 7. 56. 1 Cor. 15. 8. We do not read of any other that so saw Christ after his ascension 3. All of all sorts shall see Christ with their bodily eyes at the day of judgment Matth. 24. 30. 26. 64. 4. Glorified Saints shall see him with a beatificall vision in heaven Rev. 22. 4. The sight of the minde consisteth in two things 1. In understanding things to be as they are though they be invisible to the bodily eye Ioh. 9. 39. 2. In beleeving what they conceive to be true Heb. 11. 27. Thus as the body so the soul hath two eyes which are Knowledge and Faith The former is here especially intended yet the latter is not to be excluded for true Christians beleeve what they know of Christ. As in Greek to express the two forementioned kindes of sight there are two distinct words so also there are the like in sundry Latin translations and might also in our english be distinguished by translating the former thus We see not the latter thus We perceive This latter word is so translated 2 Cor. 7. 8. This metaphor of seeing is used in spirituall matters because we are as much assured of them as if we beheld them with our bodily eyes We beleeve and are sure saith Peter Joh. 6. 69. Beleevers are as sure that Christ is now in heaven at Gods right hand crowned with glory and honour as Thomas was that Christ was risen from the dead when he saw Jesus before him and put his hand into Christs side Ioh. 20. 27 28. Nothing can be more sure then that which Gods word affirmeth Beleevers who lived before Christ was exhibited were in their souls certain and sure of every thing that God had foretold concerning the Messiah In this respect Christ saith Abraham rejoyced to see my day and he saw it and was glad Joh. 8. 56. How much more may beleevers be sure of those things which in Gods word are revealed of the glory of Christ. Of such saith Christ Blessed are they that have not seen and yet haâ—… beleeved Joh. 20. 29. As for this particular of Christs being crowned with glory it is testified by four Evangelists and by all the Apostles whose writings are come to our hands and and by the gifts that Christ conferred on sonnes of men whether extraordinary Acts 2. 33. and 3. 16. or ordinary Ephes. 4. 8 c. Well therefore might the Apostle say of himself and other beleevers we see Iesus They did as well know that Christ in heaven was crowned with glory as they who on earth saw it knew that he was crowned with thorns What may be thought of them that live under the light of the Gospel whereby the great mysteries of Jesus Christ are fully and clearly revealed and yet if they be demanded whether ever they saw Jesus crowned with glory and sitting at Gods right hand and making intercession for us will be ready to answer after such a manner as the Ephesians did Acts 19. 1 2. We have not so much as heard of any such thing What may be thought of such but that the God of this world hath blinded the mindes of them which beleeve not lest the light of the glorious Gospel of Christ
set forth a meer resemblance or likenesse of a thing as Mat. 7. 26. 13. 24. But here it is taken for more then a bare resemblance even for a participation of essence In the former respect we may say of a picture It is made like such a man but in the latter respect we may say of a childe who partakes of his Fathers nature in the substance constitution disposition and manifold affections and passions He is made like unto his Father A word sprouting out of the same root is used by the Apostle to set out Christs participation of our nature as thus God sent his Son in the likenesse of sinfull flesh Rom. 8. 3. And thus Christ was made in the likenesse of man Phil. 2. 7. A like word is used to set out the identity of the glory of the Son with the glory of the Father We beheld his glory the glory as of the only begotten of the Father Joh. 1. 14. Thus this word here answereth to that likewise v. 14. See § 139. These words of likenesse are used to set out both the reality of a thing and also an apparent manifestation thereof The Apostle here intends the very same thing that he did before under these phrases All of one § 104. He also himself likewise took part § 139. He took on him the Seed of Abraham § 159. 162. All these phrases and this here in the Text with emphasis demonstrate the truth and reality of Christs humane nature that he was a man such a man as we are §. 169. Of this generall all things wherein Christ was made like to man THough every particular be comprised under this generall all things yet they may be ranked under such heads as will shew that they were very many Those Heads are these 1. The essentiall parts of mans nature which were soul and body 2. The powers of his soul as Understanding and Will together with his affections Both liking as Hope Desire Love and Joy and disliking as Fear Anger Hatred Grief and all manner of senses Both internal as the common sense phantasie and memory and external as Sight Hearing Smelling Tasting Feeling 3. The several and distinct parts of the body whether inward or outward which are very many and well known The outward especially 4. The growth of the parts of Christs body and endowments of soul. As other men so Christ at first was little He was nine moneths in his mothers womb being born he was wrapped in swadling clothes and carried in arms Luk. 2. 7 28. He also encreased in wisedome and knowledge Luk. 2. 52. Hereby is proved a growth in powers of soul and parts of body 5. Sundry infirmities of Soul Besides the affections before-mentioned He grâ—…aned in the Spirit and was troubled Joh. 11. 33. and was afflicted with other soul-sufferings whereof See § 76. Sundry infirmities of body as hunger thirst cold wearisomnesse sleepinesse fainting mortality 7. Manifold temptations Of Christs temptations and other afflictions See § 96. 8. Manifold afflictions Of Christs temptations and other afflictions See § 96. §. 170. Of Sin and Sicknesses wherein Christ was not like man TRue it is that Christ was not subject to sin He was holy harmlesse undefiled separate from sinners Heb. 7. 26. He was pure in his conception Luke 1. 35. He knew no sin 2 Cor. 5. 21. He did no sin neither was guile found in his mouth 1 Pet. 2. 22. We reade not that any sicknesse ever seised upon him Nor defect of nature as blindenesse lamenesse deafnesse dumbnesse or any other the like Hereupon a Question is moved How it can be true that Christ was made like man in this general extent all things Answ. 1. Generals admit some particular exceptions The Apostle himself thâ—…s expresseth the exception of sin He was in all points tempted like as we are yet without sin Heb. 4. 15. 2. Though sin in our nature be an inseparable adjunct yet is it not essentiall thereunto A man may be a true man though he have no sin in him instance Adam in his Innocency and glorified Saints after the Resurrection 3. Christ as Surety for sinners was like to sinful men In that our sins were imputed to him and he bare the burthen of them Thus it is said that He was made sin for us 2 Cor. 5. 21. But to be himself tainted with sin was not possible by reason of the Union of his humane nature with his divine If such a thing could have been it would have crossed the main end of his being like unto man namely to be â—… Mediator betwixt God and man To make satisfaction for the sins of others c. As for sicknesses and other-like infirmities they were personall and not insepâ—…rable from mans nature For there are many particular men that were never blinde deaf dumb lame sick of the Palsie Pleurisie and other particular diseases Besides sicknesses and other personall infirmities would have been an hinderanee to those works which he was to accomplish for our redemption They would have kept him from going up and down to preach the Gospel and to do sundry other good things Act. 10. 38. Sight wrought compassion in him Mark 6. 34. Hearing others cries moved him to help them Mark 10. 48 49. By his speech he comforted such as were in distresse Matth. 9. 2. Had he wanted those parts he had been much hindered Obj. It is said that himself took our infirmities and bare our sicknesses Matth. 8. 17. Answ. Those phrases are used of Christs removing and taking away from sundry men sundry infirmities and sicknesses which he did with such compassion as he might seem to bear them himself in regard of a fellow feeling §. 171. Of the ends why Christ was made like to man in all things THe ends why Christ might be made like to man in the foresaid universall likenesse were such as these 1. To give a surer evidence of the truth of his humane nature Thus this is a confirmation of this great article of our Christian faith that Christ was a true man 2. To give assurance of his compassions towards us in regard of our infirmities Heb. 4. 15. 3. That no gifts or parts of Learning Wisdom Purity or any other excellency exempts men from infirmities for who more excellent then Christ. Thus this is a ground of contentation 4. To demonstrate that infirmities and afflictions simply considered in themselves are no arguments of Gods displeasure or indignation Thus this is a ground of patience 5. To be an example that we might have a pattern for well carrying our selves in such cases Thus this is a direction 6. To make them more easie to us For Christ by putting his shoulder under the burdens that lie upon us hath taken away the greatest heavinesse of them and made them to us portable This is a ground of incouragement 7. To sanctifie them unto us For whatsoever Christ underweut he sanctified He sanctified Divine Ordinances by observing
propriety as 1. Christ purchased his Church Act. 20. 28. 2. He built it ver 4. In this respect it is said To whom coming as unto a living stone ye also as lively stones are built up a spirituall house 1 Pet. 2. 4 5. Aâ—… again In whom you also are builded together Eph. 2. 22. 3. God hath given the Church to his Son Psa. 2. 8. The Church being Christs own house how can we doubt but that his eye will be continually thereupon and his presence therein and that he will take especiâ—… care thereof to provide all needfull things for all The Apostle saith If any prâ—…vide not for his own and especially for those of his own house he is worse thâ—…n an 〈◊〉 del 1 Tim. 5. 8. Can any now imagine that Christ will not provide for them of his own house It is said of Ioseph That he nourished his Father and his brethren 〈◊〉 all his fathers houshold with bread according to their Families Gen. 47. 12. Mâ—… more will Christ nourish those of his own family He will in this respect do more for his Church then for all the world besides Men use to bestow more cost 〈◊〉 their own houses then others Of Comforts and Duties hence arising See 〈◊〉 next § That right which Christ hath over his Church giveth him an absolute Power to order it as he will He may establish or alter Ordinances as he will He châ—…ged the legal Ordinances into Evangelical He hath established Evangelical Ordinances to be perpetual to the end of the world No man which is but a servant hath such a power §. 58. Of those who are the house of Christ. THe Apostle to explain that metaphor of an house more fully addeth this phrase Whose house are we This Pronoun We may be taken two wayes 1. Joyntly for the whole Catholick Church which is the Society and Communion of all that ever did or shall believe in Jesus Christ. 2. Distinctly for every particular believer For the body of a particular Professor is said to be the temple of the holy Ghost 1 Cor. 6. 19. In this sense they may be taken for the house of Christ Synecdochically as particular stones of that building For they are called lively stones 1. Pet. 2. 5. Thus the priviledges of Christs house may belong to every of them Fitly are Saints in the former joynt consideration stiled an house For 1. As stones and timber they are brought together and fitly said and that for God to dwell among them 2 Cor. 6. 16. 2. As an house is set upon a foundation Luke 6. 48. So are Saints built upon the foundation of the Apostles and Prophets Iesus Christ himself being the chief cornerâ—… Ephes. 2. 20. 3. As Solomons Temple was beautified and adorned with silver gold variety of pictures and other ornaments 2 Chron. 3. 4. 1 Kings 6. 29. So Saints are decked and adorned with the various graces of Gods Spirit Gal. 5. 22 23. 4. As an house inhabited hath a Governour over them so the Society of Saints have one over them who is called the Master of the house Mat. 10. 25. 5. As in a house there is an houshold which consisteth of children servants and others So in the Church of God Mat. 15. 26. Luke 11. 7. 6. As in a great house there are variety of Officers So in the Church there are Stewards Ministers and others 2 Cor. 12. 28. 7. As in a well-govern'd house there are good orders for the good government of it So in the Church of Christ 1 Tim. 3. 15. 8. As in a house all needfull provision useth to be stored up So in this house of Christ there is bread of life water of life and needfull food and refreshing Singular Comforts must needs hence arise to those that are parts and members of this house and that by reason of 1. The sure foundation whereon it is setled 1 Cor. 3. 11. 2. The fast knitting of the parts of the house together Eph. 2. 21. 3. The excellent ornaments thereof which are the glorious graces of Gods Spirit 4. The good Laws and Constitutions for better governing the same being all contained in the word of God 5. The wise Governour thereof 6. The excellent houshold 7. The usefull Offices in it 8. The variety and sufficiency of provisions appertaining thereto That which is expected of such as are of this house is 1. That they cleanse themselves from all filthinesse of the flesh and Spirit 2 Cor. 7. 1. 6. 16 17 18 Otherwise this house of Christ may prove the devils sâ—…ie 2. That they deck and adorn themselves with the graces of Gods Spirit Colos. 3. 12. 3. That they be subject to their Governour and to the good Orders that he establisheth among them 4. That they be content with the place and portion which the Master of the houshold allots unto them 5. That they maintain unity amongst themselves For an house divided against it self shall not stand Mat. 12. 25. 6. That they improve to the best advantage they can the talent which their Lord committeth unto them Mat. 25. 20. §. 59. Of the excellency and extent of Christs house THese two relatives whose we being joyned together in reference to aâ—… house thus whose house are we do exceedingly commend the Church of God which is intended hereby All the world admired Solomons Temple but behoâ—… here a more glorious Edifice The stones hereof are living stones the ornaments thereof the graces of Gods Spirit The provision thereof such as endureth to everlasting life All things appertaining thereunto spiritual celestial It was before implied § 48. that Moses was of this house here it is said of Christians We are the house whereby it is manifest that the Church of the Old and New Testament was one and the same The Apostle speaking unto Christians who were Gentiles in reference unto the Iews saith Ye are fellow Citizens with 〈◊〉 Saints and of the houshold of God Ephes. 2. 19. And in reference to the ancient Church of the Iews it is said to the Society of Christian Gentiles Thou being â—… wilde Olive-tree were graffed in amongst them and with them partakest of the 〈◊〉 and fatnesse of the Olive-tree Rom. 11. 17. Both they and we have one God one Saviour and the same means of Salvation in regard of the substance They did eat the same spiritual meat and drink the same spiritual drink that we do 1 Cor. 10. 3 4. On this ground the Apostle exhorteth us to be followers of them Heb. 6. 12. 12. 1. On this ground they prayed for our calling Psal. 67. 3 c. We therefore ought also to pray for their re-calling and to use all the means we can to help on the same §. 60. Of the meaning of this Conjunction IF THe evidence whereby we may know whether we be of the house of Christ oâ—… no is thus set down If we hold fast the confidence c. This manner of
him blamelesse It concerns all that have power over others to do what they can to bring men to knowledge of Gods wayes lest for not knowing them they provoke Gods wrath No man ought to suffer his brother to lie under such a burthen much lesse they that have a charge and in that respect ought to have the greater care over him Magistrates therefore must take order to set up the light of Gods word in all places where they have any command Ministers must be diligent and conscionable in preaching the same Parents and Ministers must instruct their family Catechizing is of special use hereunto As for ignorant persons themselves they must use all means that God affordeth to bring them to knowledge of his truth To neglect or to reject means is to turn simple ignorance into wilfull ignorance and thereby to make a mans case the more wofull §. 113. Of turning Gods patience into vengeance Verse 11. So I sware in my wrath they shall not enter into my rest THe effect of the fore-mentioned wilfulnesse of the Israelites in the wildernesse was a fearful effect in that it grieved God as is shewed before in § 102 c. But here it is much aggravated in that it provokes him to swear vengeance The particle of reference is in the Hebrew a relative and translated Unto whom namely unto those Israelites that sinned In the Greek it is a Conjunction which implieth an inference of an effect following upon that which goeth before They sinned so God swore punishment Some translate it Therefore All tends to the same purpose namely that mans obstinacy so incenseth God as he cannot forbear revenge and thereupon swears it §. 114. Of Gods swearing and that in wrath FOr abuse of Gods fatherly affection makes him take unto himself the passion of a Judge and to turn grief into wrath yea to lay down his rod and take up a sword and to withdraw all blessings and think of utter destruction The curses that are inferred upon Gods blessings Levit. 26. Deut. 28. do give proof hereunto This made God to turn Ammi into Loammi Hos. 1. 9. This is by wofull experience verified in the rejection of the Jews and casting of the seven Churches of Asia and most of the other Churches which were planted by the Apostles This God doth to manifest his power in beating down the stoutest and stubbornest Lev. 26. 19. and to make others fear This may be a warning to us to take heed of walking stubbornly against God lest we provoke him to deal thus with us Note Lev. 26. 18 c. Psal. 18. 26. We ought the rather to lay this to heart because Gods swearing vengeance after fourty years forbearance gives evidence that there may be an end of Gods patience The general deluge that swept away the whole world the fire and brimstone that destroyed the Sodomites and other judgements that God hath executed upon his people give evident proof hereof Well note Isa. 5. 5. Luk. 13. 9. An oath or swearing is a solemn confirmation of a matter to gain credence thereunto An oath is used that that which is so attested should not be slighted but stedfastly believed This phrase An oath for confirmation Heb. 6. 16. implieth that confirmation of a thing is the end of an oath The root from whence the Hebrew verb translated swear is derived signifieth seven or seven times Seven is counted a number of perfection Such a confirmation is an oath as if the thing were confirmed as much as might be even seven times over Of the five kindes of bonds whereby a matter in an oath is confirmed applied to God and of Gods swearing See The Churches Conquest on Exod. 17. 16. § 80. The Scripture expresseth two cases wherein God useth to swear One was in making promises as Gen. 22. 16. Psal. 132. 11. The other in denouncing threatnings as here and Deut. 1. 34. Both of them are for confirmation of his Word In the former case he swears in mercy and tender respect to his children and 〈◊〉 to strengthen their faith in his promise and to move them to give all 〈◊〉 thereunto and with patience to wait for the accomplishment thereof Thus God swore to Abraham as this Apostle testifieth See Chap. 6. 13. § 97. In the later case he swears in wrath the more to affright and terrifie those 〈◊〉 whom he swears that they may know that the doom denounced against them 〈◊〉 surely be executed Thus the Lord swore to the Israelites here and thereupon the Apostle thus brings it in I sware in my wrath Here just occasion is given to speak of Gods wrath namely how wrath or â—…ger may be attributed unto him But hereof See A plâ—…ister for the Plague on 〈◊〉 16. 46. § 41 42. §. 115 Of the form of Gods Oath THe form of Gods Oath is not here expressed yet by the manner of 〈◊〉 down the words it may well be understood to be some kinde of 〈◊〉 in case he did not perform what he had threatned Both the Hebrew and the Greek do thus express the Oath of God If 〈◊〉 shall enter Our English doth set down the sense of the Oath thus They shall 〈◊〉 enter but they do not fully expresse the emphasis of the phrase There is an â—…gant figure which in English we may stile silence whereby men conceal and â—…ter not something which may well be understood but they are not willing to â—…presse This is frequent in Oaths as where Elijah saith to Ahab As the Lord God 〈◊〉 Israel liveth if there be dew 1 Kin. 17. 1. and where Zedekiah saith to 〈◊〉 As the Lord liveth if I put thee to death if I give thee into the hand of these 〈◊〉 Jer. 38. 16. To make up the full sense such a phrase as this may be understood 〈◊〉 me not be accounted true or Repute me a liar To like purpose saith David 〈◊〉 come into the â—…abernach of my house If I go up into my bed If I give sleep to my 〈◊〉 Psal. 132. 3. 4. So Christ Verily I say unto you If a sign be given unto this 〈◊〉 on Mark 8. 12. and God himself Once have I sworn by my holinesse if I lie 〈◊〉 David Psal. 89. 35. And here I sware in my wrath if they shall enter Here 〈◊〉 be understood Let me not be accounted a God or let me not be accounted 〈◊〉 As in other things so in this God speaketh to men after the manner of man He submitteth his truth 〈◊〉 mans judgement This then implies a very strong negation A stronger cannot 〈◊〉 expressed This is to root insidelity out of mens hearts That which is concealed in the fore-said Oaths being some imprecations 〈◊〉 ones self sheweth that men should be very tender of making imprecations Hereof See The whole Armour of God on Ephes 6. 18. § 55. §. 116. Of the Rest dâ—…nied to the incredulous Israelites THe particular punishment or revenge
bear the â—…then of sins punishment and then to cast it from him Besides it could not 〈◊〉 with the dignity of his Person for ever to lie under that burthen nor with the 〈◊〉 for which he undertook that burthen which was to deliver them who were subjâ—… to bondage Heb. 2. 15. and to free them from the curse Gal. 3. 13. 2. As the burthen which Christ undertook was very weighty so the humane nature which he assumed was very weak in all things like ours even in infirmities that were not sinfull Chap. 2. 17. 4. 15. His disability in bearing his Crosse giâ—…s instance of his weaknesse for though at first the Crosse was laid upon himself 〈◊〉 19. 17. yet before he came to the place of execution they were forced to lay it upon another Luke 23. 26. Quest. If such were the weight of the burthen and such his weaknesse how 〈◊〉 it that he was not overwhelmed therewith Answ. He was supported by his Divine Nature which though it somewhat â—…drew assistance for a while that he might feel the burthen yet it suffered him 〈◊〉 to sink under the same nor to be overwhelmed therewith Some supposing it to be incongruous that the Sonne of Gods love shoâ—… lie under Gods wrath produce other reasons of the greatnesse of Christs Agony As 1. The apprehension of the terrible Majesty of God shewing himself a Judge against sinners Answ. If there were no feeling of any effects of wrath coming from so terrible a Judge his terrour might afright and astonish one but would not make him cry and weep and pray as Christ did 2. The fore-sight of the Jews rejection and dispersion and of the persecution â—… the Church yea also that so excellent a Person as his was should be so 〈◊〉 under foot as a worm and one so innocent as Christ was be so evilly entreated and Satan by his ministers so much prevail Answ. These and other like things were long before known by Christ How 〈◊〉 was it that they should then at the time of his death work upon him so much as they did and not before 3. His bodily pains which they aggravate two wayes 1. By the kindes thereof 2. By Christs extraordinary sensiblenesse of them For the kindes they mention his scourging the platting of a crown of thorns upon his head and the nailing of his hands and feet unto the crosse His more then ordinary sensiblenesse they make to arise from a perfect mixture of humours and qualities in 〈◊〉 body so as a small prick on his flesh was more painfull then a deep woâ—… in anothers And further they say That his sense was not dulled by â—…nuall languishing â—… but that at the very instant of his death he retained the 〈◊〉 vigour of his sense for he cryed with a loud voice and gave up the Ghost 〈◊〉 15. 37. Answ. 1. True it is that Christs bodily torments were very great and greater 〈◊〉 by many they are taken to be And it may be granted that he retained the â—…igour of all his senses to the last moment of his life But yet I take it to be without question That many Martyrs have endured more sharp bodily torments 〈◊〉 that longer together then Christ did and also in full vigour of sense yet have 〈◊〉 without such cryings as Christ made endured all Besides we never read that Christ quitcht at his bodily pains They therefore cannot be the reason of his great Agony Christ was cast into his Agony before he felt any pains It remains therefore that the burthen and punishment of sinne was it that made Christ to 〈◊〉 such strong cries and shed such tears as are here noted and that especially 〈◊〉 his soul. 1. There is a conceit that many have that the least drop of Christs bloud even 〈◊〉 â—…rick of a needle in any part of his body had been sufficient to redeem many 〈◊〉 by reason of the dignity of his Person But that which is noted in Scripture of the extream Agony of Christ sheweth that this is but a meer conceit â—…losophers say That Nature doth nothing in vain Much more may we Chriâ—… truly say That Christ the God of Nature in that which he undertook for 〈◊〉 redemption would do nothing in vain nor more then was needfull Satisfaction was to be made to Divine Justice which the prick of a needle could 〈◊〉 do 2. The great Agony whereunto Christ was brought doth much amplifie the incomprehensible love of God Father and Son to us sinners 3. It doth also much aggravate that wofull plight whereunto man by sinne was bâ—… ought If such loud crying and tears were forced from our Surety by undertaâ—…g to free us What should we our selves have been brought to even unto outer 〈◊〉 where shall be weeping and gnashing of teeth and everlasting fire Mat. 25. 30 41. There can no like instance be given to aggravate the horrid and heavy beâ—…den of sinne as this of Christs Agony Indeed sinne pressed the evil Angels from the highest heaven to the lowest hell It forced Adam out of Paradise It 〈◊〉 away the old world with a general deluge It destroyed Sodom and other Cities and their Inhabitants with fire and brimstone It brought sundry fearfull judgements upon other people in every age of the world It maketh the very life of many to be so grievous unto them as to lay violent hands on themselves It causeth mercilesse and remedilesse torments in hell Yet this particular instance of the Agony of him that was the Son of God even true God upon his undertaking to expiate sin far surpasseth all other instances Quest. If such be the burden of sin How is it that many wicked ones do so lightly carry it Answ. Two reasons may be given hereof 1. Their spiritual senslesnesse and deadnesse If a Church lie upon a dead man he feels nothing 2. Sinne is as the proper element wherein unregenerate persons lie and live Now creatures feel no burden in their proper element as Fishes in a River 4. Christs crying and tears as being our Surety for sinne should make us cry and weep for our sinnes Shall we make light of that which forced our Surety to make such strong cries as he did We have cause every one of us to say sinsâ—… â—… Jer. 9. 1. §. 39. Of praying in distresse THe fore-said Agony of Christ put Christ upon praying For his prayers and supplications were WITH strong crying and tears He being in an agony prayed 〈◊〉 earnestly Luk. 22. 44. This prayer My God my God why hast thou forsaken 〈◊〉 â—… Mat. 27. 46. was in the extremity of his Agony 1. Christ ever apprehended God to be his Father even when he felt the greatest effects of his wrath Ioh. 12. 27. Mat. 26. 39. 27. 46. 2. Christ knew no better means of supportance and deliverance then prayer Therefore as he prayed himself so he called upon his Disciples to watch and pray Mat. 26. 41.
righteous and of the wicked The righteous shall be taken with Christ into the highest heaven where they â—…all enjoy such glory and happiness as the tongue of man cannot express nor heart of man conceive It shall never be altered but be everlasting and therefore called eternall life Matth. 25. 46. The wicked shall be cast down into hell fire prepared for the devill and his angels where they shall be tormented in soul and body which torment shall be endless and remediless and therefore called eternall fire Iud. v. 7. Many more principles especially such as may be counted strong meat might have been reckoned up But the principles intended by the Apostle are such as may be comprised under the metaphor of Milk In that respect we have reckoned up no more Yet these which are reckoned up do evidently demonstrate that the six principles named by the Apostle are such as may comprise a compleat Catechisme even all the fundamentalls of Religion §. 22. Of the resolution of Heb. 6. 1 2. Heb. 6. 1 2. Therefore leaving the principles of the Doctrine of Christ let us go on unto perfection not laying again the foundation of repentance from dead works and of faith towards God Of the Doctrine of Baptismes and of laying on of hands and of resurrection of the dead and of eternall judgement THe sum of these two verses is an exhortation to progress in the Christian Religion Hereabout are two points 1. An inference Therefore 2. The substance The substance is set down two wayes 1. Negatively 2. Affirmatively The Negative declares from what we must proceed The Affirmative to what The Negative is 1. Propounded 2. Repeated In the Proposition there is 1. An act required leaving 2. The object to be left Herein is shewed 1. The kinde of object the principles of the Doctrine 2. The Author thereof Christ. The Affirmative also noteth 1. An act to be done Let us go on 2. The mark to be aimed at unto perfection In the repetition of the negative another act is inhibited not laying again And another object is specified and that is 1. Generally set down in a Metaphor the foundation 2. Particularly exemplified in six heads The first declares a duty of repentance and the subject thereof from dead workes The second manifesteth a grace of faith and the object thereof towards God The third hinteth two speciall meanes of grace Doctrine and Baptismes The fourth pointeth at an ancient rite laying on of hands The fifth reveales a speciall priviledge resurrection and the persons to be made partakers thereof the dead The sixt declareth the last act of Christ as Mediator judgement and the continuance or the issue thereof eternall §. 23. Of the Doctrines raised out of Heb. 6. 1 2. I. TO reproof instruction must be added This Chapter containes many instructions which the Apostle addes to his reproof in the latter end of the former Chapter See § 2. II. Christians must not alwayes stick in first principles This is the meaning of this word leaving See § 3. III. The principles taught in Christs Church must be the Doctrine of Christ. This is here expressely set down See § 3. IIII. Christians must daily grow in grace This is to go on See § 4. V. Perfection must be a Christians aime This is it whereunto he must go oâ—… See § 5. VI. A foundation of Religion must be laid This is implied under the Metaphor of a foundation here used See § 6. VII The foundation must be but once laid It is here forbidden to be laid again See § 6. VIII The primitive Church had a set Catechisme The distinct principles here set down import as much See § 7. IX The naturall mans workes are all dead So here they are said to be See § 8. X. Repentance is necessary It 's here set down as the first principle See § 8. XI God is to be known For this end mention is here made of God See § 9. XII Faith is a true grace It is therefore here expressely required See § 10 XIII Faith is to be fixed on God This is the meaning of this phrase towards God See § 10. XIIII Gods word is the Churches Doctrine It is that wherein the members of the Church are to be instructed See § 11. XV. Baptisme is the Churches priviledge It is here reckoned among the priâ—…ledges which belong to the Church See § 14. XVI There is an inward and outward Baptisme This may be one reason of using the plurall number Baptismes See § 12. XVII Baptisme is common to many This may be another reason of the plurall number See § 12. XVIII Imposition of hands is an evangelicall rite It is one of the principles of the Christians Catechisme See § 16. XIX Ministers may be set apart by imposition of hands Hereabout was this 〈◊〉 used in the Apostles time See § 17. XX. Our bodies are subiect to death This is here taken for granted See § 19. XXI Our dead bodies shall be raised The resurrection here mentioned is of our bodies See § 20. XXII There shall be a generall judgement This also is here taken for graâ—… See § 21. XXIII The sentence at the last judgement will be inalterable In this respect it 〈◊〉 stiled eternall judgement See § 21. §. 24. Of the sense of these words And this will we do Heb. 6. 3. And this will we do if God permit THe Apostle to his exhortation made to the Hebrewes that they would go 〈◊〉 persection by this copulative particle AND addeth a promise of his OWN indevour to do what in him lyeth for helping them on in that progress The relative THIS hath reference to that generall point which he intended about leaving principles and going on to persection There about he maketh this promise We will do namely that which belonged to a Minister to help on peoples going to perfection which was not to lay the foundation again but to open deeper mysteries as he doth in the seventh and other Chapters following In setting down the promise he useth the plurall number We will do 1. In reference to other Ministers For there were other Ministers of this Church besides the Apostle himself who were all of the same minde as the Apostle testifeth of himself and Titus thus Walked we not in the same Spirit 2 Cor. 12. 18. 2. To set forth the disposition of other Ministers in his own example as where he saith We Ambassadours for Christ as though God did beseech you by us we pray 〈◊〉 3. In relation to the indevour of them to whom he wrote For being perswaded that they would make progress according to that Doctrine which should be delivered to them by him he saith this will we do I in Doctrine and you in proâ—…iency will go on to perfection Thus he includes them with himself where he saith in the plurall number and first person Let us go on vers 1. Thus it appeares that it was not an ambitious episcopall
be put for the whole soul of man and so imply an inward spiritual cleansing of a man and that from sin which the legal rites of themselves could not do 2. Conscience being properly taken for the distinct faculty of the soul it is here implyed that the legal rites could not of themselves pacifie and quiet the consciences for then would they have ceased because that the Worshippers once purged should 〈◊〉 〈◊〉 more conscience of sin Heb. 10. 2. Obj. David thus prayeth Purge me with Hysop and I shall be clean wash me and I shaâ—… be whiter then snow Psal. 51. 7. Answ. David useth those words metaphorically in allusion to the Law but so 〈◊〉 he intends the Lord Jesus Christ and the vertue and efficacy of his blood which 〈◊〉 â—…rom all sin 1 John 1. 7. Q. Were not believing Jews under the Law made perfect according to the conscience A. Yes they were Abraham was justified by faith Rom. 4. 3. Gal. 3. 6. So all thosâ—… believers whose fruits of faith are reckoned up Heb. 11. 4. c. Yea and all true bâ—…lievers under the Law But they were not perfected as pertaining to the conscience by the legal rites but by those evangelical and celestial truths which those rites typifâ—…d So as they were perfected even as we Christians now are though not so clearly and manifestly Conscience is spirituall it is polluted by sin by sin the wrath of God is provoked it is Gods wrath that troubleth the conscience till Gods wrath be pacified the conscience cannot be quieted But those rites could not pacifie Gods wrath For they could not satisfie justice nothing but Christs blood could do that It was their faith in Christs sacrifice that perfected them as pertaining to the conscience §. 50. Of the meaning of Heb. 9. 10. Heb. 9. 10. VVhich stood only in meats and drinks and divers washings and caâ—… Ordinances imposed on them until the time of reformation THe Apostle to convince those to whom he wrote of the truth of that great point concerning the impotency of legal rites that they could not make perfect aâ—… pertaining to the conscience he here renders the reason thereof which is taken from the nature of those rites which only concern the external parts of man and therefore cannot give full satisfaction to the conscience For as whatsoever thing from without entereth into the man it cannot defile him Mark 7. 18. so whatsoever thing a man doth from without to the body only doth not defile the man as concerning the conscience The external things which the Apostle produceth are four in number 1. Meats 2. Drinks 3. Washings 4. Ordinances of the flesh Our English translators put in these words which stood to make up the sense It implies the force of the reason as if they had added one word more because because they stood The exclusive particle onely addeth force to the reason because onely in meats c. If there had been spiritual matters joyned with them by vertue of those spiritualls they might have made perfect as pertaining to the conscience 1. By the first particular Meats he understandeth 1. All manner of Meat-offerings whereof he maketh a particular enumeration Lev â—… 1 2. c. 2. All those offerings whereof the Priests had their portion to eat Lev. 6. 14. c. and 7. 6. c. 3. The distinction of clean and unclean meats Lev. 11. 7. c. Deut. 14. 4. c. 2. By the second are meant all manner of Drink-offerings Exod. 29. 40. Lev. 23. 8. And such drinks as were allowed or forbidden to Priests Lev. 10. 9. And to Nazarites Numb 6. 3. And to the Mothers of Nazarites Iudg. 13. 4. And all drink that was in any unclean Vessel Lev. 11. 34. Obj. These are said to be unclean and in that respect to defile a man Answ. This was only concerning the flesh v. 13. 3. By the third washings The manifold rites of washing the Priests their clothes the sacrifices and sundry sorts of things that were unclean The inwards and leggs of a sacrifice were to be washed in water Lev. 1. 9 13. Aaron and his Sons were to wash their hands and feet when they entered into the Congregation Exod. 30. 19. All that are any way made unclean were to bathe themselves in water Lev. 15. 6. c. Sundry unclean Vessels were to be washed and sundry Garments Lev. 6. 27 28. There was also a sprinkling water to sprinkle on such as should be unclean Numb 19. 13. c. By reason of the many kinds of washings this Epithite diverse is added 4. The Greek word translated Ordinances is the same that was used v. 1. § 3. and taken in the same sense They are here called Ordinances of the flesh Such as concerned the flesh or body of man This is an Hebraisme For perspicuity sake our English turns it carnall Ordinances This adjective and carnal or fleshly is used by the Apostle himself in the Greek and applyed to the Commandement which he stileth a carnal Commandement See chap. 7. v. 16. § 80 81. Under these Ordinances he compriseth all manner of legal rites besides the three before mentioned Meats Drinks Washings Therefore in the margin of our English is set down rites or Ceremonies For Some understand by this Greek word translated ordinances justifications or â—…piations and that upon two grounds 1. Because the performers of the legall rites were legally cleansed 2. Because they prefigured a true expiation But because they could not cleanse as appertaining to the conscience nor could in and by themselves do that which they prefigured the Apostle stileth them ordiâ—… of the flesh Carnall is opposed to spirituall 1 Cor. 3. 1. Now that is counted spirituall which iâ—… 1. Inward in the soul of man 2. Heavenly and divine 3. Firm and stable 4. Perpetuall and durable On the other side carnall things are outward earthy alterable momentary Thus the legall ordinances were carnall For they were all external and earthy in and about earthy things and they have been changed and made momentary 5. The Greek word translated imposed is a compound 1. The simple verb signifieth to be set or appointed Phil. 1. 17. 1 Thes. 3. 3. The compound signifieth to be laid upon Or to lie upon Ioh. 11. 3. 8. In this sense it implyeth a burthen and sheweth that the foresaid ordinances were burthen some They are stiled a 〈◊〉 put upon mens necks which they were not able to bear Acts 15. 10. There is some difference among the learned about the congruity of this word imposed because the particulars before mentioned are of one case namely the dative and this of another Hereupon some refer it to ordinances Yet others refer it to gifts v. 9. This latter may seem the more proper because it is the nearer The other is too remote But to which soever it be referred it hath relation to the whole bundle of legal
but only that they have been guilty of them to be thereby the â—…re put in mind of Gods tender compassion towards them in pardoning their 〈◊〉 for true faith worketh peace and quietnesse of conscience Rom. 5. 1. bâ—… in the legall sacrifices there was an acknowledgement of a present gâ—… Obj. 5. The believing Jews had the guilt of their sins taken away as well as believing Christians Answ. True but not by those sacrifices They rather manifested a guilt The main point here intended is that the guilt of sin once taken away remains no more to accuse the conscience That to this purpose may be applyed which Christ said to Peter He that is washed needeth not save to wash his feet but is clean every whit John 13. 10. The cause being taken away the effect followeth Obj. The cause may be recalled Answ. Not by the wise and immutable God whose guifts and Calling are without repentance Rom. 11. 29. This might be urged against the Arminian errour of excision or abscission and abjection from Christ or a totall falling away of true believers Hereof see more Chap. 3. v. 12. § 132. c. §. 6. Of the meaning of the third verse Heb. 10. 3. But in thâ—…se sacrifices there is a remembrance again of sins every year THe first particle BUT is here the note of an assumption The proposition may be gathered out of the former verse and thus framed If the legal sacrifices had perfected the offerers there would have been no more conscience of sin But in the legal sacrifices there was a remembrance again of sin Therefore the legal sacrifices did not perfect the offerers The sacrifices here meant are the same that were intended v. 1. The noun translated remembrance again is a compound and derived from a simple verb that signifieth to be mindful of and a preposition that signifieth again The compound verb signifieth to call to mind or bring to mind 1 Cor. 4. 17. Our English translators have well added this preposition again to set out the full meaning of the composition a remembrance again Some Latin Interpreters turn it a repeated mention The things again and again remembered are here said to be sins It is the same word that was used in the former verse In all sin-offerings people used to make acknowledgement of their sins both to shew that they were mindful of their sins and also that they believed the pardon of them The type and outward rite manifested their mindfulnesse of sin the truth and inward substance gave them assurance of the pardon of their sin The sacrifices which the Apostle here in special intendeth were those solemn sacrifices which were offered up on their annual day of humiliation Lev. 16. 5. c. as is evident by the last phrase in this verse every yeare which is the same that was used v. 1. § 3. §. 7. Of remainder of sin in the regenerate THat which the Apostle inferreth from the frequent offering of sacrifices that there is a remembrance again of sins giveth us to understand that remembrance of sin implyeth a remainder of sin On this ground that we may know that sin remains in us so long as we remain in this world the Lord that prescribed the Lords prayer for all his Saints hath inserted this Petition to be daily made forgive us oâ—… treâ—…passes Mat. 6. 12. Quest. How can this stand with Christs taking away the sins of believers Answ. By distinguishing betwixt the guilt condemnation raigning power and remainder of sin Christ taketh away 1. The guilt of sin from believers Rom. 4. 7 8. 2. He freeth them from condemnation Rom. 8. 1. 3. By his Spirit he so subdueth the power of sin as it raigneth not in believers Rom. 6. 6 14. Yet there may be and there are remainders of sin in the very best Experience of all Ages gives evidence hereof In reference hereunto Christ saith of justified persons he that is washed needeth not save to wash his feet John 13. 10. This phrase of limitation save to wash his feet implyeth a remainder of sin in him that is clean every whit in regard of justification Had there been no sin in them what needed a remembrance again of sin that had been but a plain mockage 1. Doctrines delivered by many about perfection of sanctification in this world appeare hereby to be false and presumptuous Doctrines 2. This may afford unto us a good direction for setting our selves apart and examining our selves concerning such sins as remain in us that we may see what they are and what cause there is of remembrance again of sin Wherefore comâ—…ne with your own heart upon your bed Psal. 4. 4. And let us try and search our wayes â—…am 3. 40. Sin lyeth close and the heart is deceitful they who are most careful in searching themselves hardly finde out all Some Idols may remain as there did in Iacobs Family Gen. 31. 35. and 35. 2. what hope then can there be of finding out all if no search at all be made 3. Upon finding out sin we ought to be humbled for it A due consideration thereof will make such as are duly affected therewith to cry unclean unclean Lev. 〈◊〉 And O wretched man that I am who shall deliver me from the body of this death 〈◊〉 7. 24. 4. Upon sight and sense of sin and due humiliation for the same it will be our 〈◊〉 to look up unto Christ who is an advocate with the Father and the propitiaâ—… for our sins 1 John 1. 1 2. Thus as the Israelites were healed by looking up to 〈◊〉 Serpent Numb 21. 9. So may such as by faith look upon Christ be cuâ—… their sins Iohn 3. 14 15. In this case we may say to God as Iehosaphat did 〈◊〉 〈◊〉 what to do but our eyes are upon thee 2 Chron. 20. 12. They who rightly 〈◊〉 on Gods name Christs merit and mediation cannot but finde sure ground 〈◊〉 comfort 5. Upon this ground we may and ought to be bold in craving pardon because 〈◊〉 is a means sanctified for obtaining the same and that first generally aske and 〈◊〉 Mat. 7. 7. and then particularly concerning pardon of sin Mat. 6. 12. 〈◊〉 5. 15. 6. â—…craving pardon for sins past repentance must be truly intended This is a 〈◊〉 annexed to one mans forgiving another Luke 17. 4. Much more doth God 〈◊〉 repentance of those whose sins he pardoneth True repentance moveth God 〈◊〉 of his wrath God hath said it and sworn it As I live I have not pleasure 〈◊〉 â—…ath of the wicked but that the wicked turn from his way c. Ezek. 33. 11. 7. To repentance for sins past watchfulnesse against sin for the future must be adâ—…ed There is a pronenesse in our nature to sin that if we be not the more watchâ—…l ovâ—…r our sins we shall soon fall into sin again Hereupon Christ gave this caveâ—… to
Iacobs faith is thus set down And worshipped leaning upon the top of the staff The copulative and sheweth that this act 〈◊〉 reference to Iacobs faith as well as the former of blessing By faith he blesâ—… Iosephs sons and by faith he worshipped God His faith wrought in him a 〈◊〉 respect to God to yield unto him due service as well as care of his posterity God is the proper object of faith to honor whom faith doth much put 〈◊〉 on Hereby we may gain evidence of the truth of faith This latter effect hath reference to these words Israel bowed himself upon the â—…head Gen. 47. 31. Of the Hebrew word translated bowed himself and of the Greek word worshipped See Chap. 1. v. 6. § 74 75. By worshipping the Apostle here meaneth an action of piety done to God 〈◊〉 testimony of thankfulness for that oath whereby Ioseph had bound himself 〈◊〉 him with his Fathers His heart being cheered with the assurance which 〈◊〉 had given him thereof he lifteth it up to God and worshipped him 〈◊〉 testify his reverend respect to God in worshipping him he boweth his body 〈◊〉 or upon the beds-head not upon any superstitious conceit of the place 〈◊〉 〈◊〉 his beds-head had stood East or towards the Mount where Ierusalem 〈◊〉 be built or many other like respects but to shew how he reared up himâ—… purposely to bow his body 〈◊〉 take the beds-head to be his bolster or pillow whereupon he raised up 〈◊〉 Because a word coming from the same root and consisting of the same letters 〈◊〉 only in the points under them signifieth both a Beb 2 Kings 4. 10. 〈◊〉 a staff Numb 17. 2. Some interpret the word a bed others a staff The 〈◊〉 Text useth that word which signifieth a bed Gen. 47. 31. The LXX 〈◊〉 it by a word which signifieth a staff Because there was no difference in 〈◊〉 but rather a fit exposition of the word the Apostle quoteth the words of 〈◊〉 LXX See Chap. 1. v. 5. § 72. Both words bed and staff do fully set out 〈◊〉 meaning of the Holy Ghost and to the life do manifest the old mans desire 〈◊〉 〈◊〉 the inward devotion of his soul by a reverend composing of his body to 〈◊〉 God For rising up on his beds-head hâ—… leanes on his staff and so bowes 〈◊〉 body in worshipping God He was in his bed and raised himself to sit up 〈◊〉 against his beds-head and that in bowing his body he might be supporâ—… he leaned upon his staff and so worshipped The word leaning is not in 〈◊〉 Greek Text but implyed under the preposition translated upon and 〈◊〉 inserted by our translators to make the sence of the place more cleer The 〈◊〉 translated Top signifieth the uppermost part of a thing as the tip of a 〈◊〉 or the uttermost part This instance of Iacob in worshipping God gives evidence of the disposition 〈◊〉 a true Saint which is a readiness on all occasions to worship God Hereof 〈◊〉 more in The Saints sacrifice on Psal. 116. v. 17. § 112. The Apostles expressed mention of Iacob's reverend gesture in worshipping God manifested by his leaning on the top of his staff giveth us to understand 〈◊〉 it well becommeth a worshipper of God to manifest the inward devotion of 〈◊〉 soul by a fit composition of his body Thus God is honoured in soul and body Others are provoked to do the like Our own spirits are the more affected therewith See more of this point in The Churches Conquest on Exod. 17. vers â—… 22 29. Of using an help for our weakness in worshipping God as Iacob did by leaning on his staff See The Churches Conquest on Exod. 17. 1â—… § 48 51. §. 114. Of the Resolution of and Observations from Heb. 12. 21. By faith Jacob when he was a dying blessed both the sons of Joseph and worshiped leaning upon the top of his staff THe sum of this verse is Faith's proof The proof is drawn from a double effect The former hath respect to men which was Blessing them The latter hath respect to God which was a Worshipping of him The former is illustrated by the parties and by the time The parties were he that blessed Iacob and they who were blessed The sons of Ioseph The time was when he was a dying The other effect of worshipping is amplified by his manner of doing it Thus leaning upon the top of his staff Doctrines I. A Grand-father must be as carefull of the children of his son as of his own So was Iacob See § 111. II. Gods goodness extends it self to the children of his Saints This is here exemplified in the example of Ioseph See § 111. III. It is an honour to be the parent of children under Gods Covenant For honours sake is Ioseph here mentioned in reference to such sons See § 111. IV. Parents may and must bless their children Iacob is here accounted as a parent See § 111. V. Approach of death is a season to seek the good of posterity This phrase when he was dying intends as much See § 112. VI. Saints are ready on all occasions to worship God Instance Iacob See § 113. VII Inward devotion must be accompanyed with an answerable composition of body Thus did Iacob manifest his See § 113. §. 115. Of Joseph and his name â—…eb 11. 22. By faith Joseph when he died made mention of the departing of the Children of Israel and gave Commandement concerning his bones THe eighth instance of the vigour of Faith here produced is of Ioseph His faith is of the same kind that the faith of the others was The name Ioseph is derived from a verb that signifieth to adde and this reason is rendred thereof by his Mother The Lord shall add to me another Son Gen. 30. 24. His Mother had been long barren and her sister who was another wife of Iacob had many Children which aggravated her grief for her barrenness but at length The Lord remembred her and hearkned to her and opened her womb and gave her this Son Hereupon either by a prophetical Spirit or upon strong confidence that God would yet give her another Son she gave this son this name Ioseph The name therefore was an evidence of Rachels faith It fell out according to her faith she had another son though he cost her dearly even her life Ioseph whose faith is here commended is worthy due consideration and that in three especial respects 1. In regard of the Tryalls whereunto he was brought 2. In regard of the Graces wherewith he was endued 3. In regard of the Dignities wherewith he was honoured There is not an history of any other wherein the rare passages of the divine providence are more cleerly manifested than the history of Ioseph both in regard of that low estate whereunto he was brought and also of that high dignity whereunto he was advanced §. 116. Of Josephs Trialls 1. IOseph being young was hated
partiall and in just and therefore not competent 3. That if a mans maine intent and principall end be not to deceive it skilleth not though both he that propounds the question and the hearers also be deceived Thus they profess to deceive wittingly though not principally That their mental equivocation even as they themselves have set it down is unlawfull and sinfull may be proved by these Arguments 1. It is a new devise nor warranted by sacred Scriptures nor by antient Heathen Authors The great Philosopher that hath written much of sundry kinds of ambiguity never dreamt of this 2. It justifieth an apparent lie which is expresly forbidden Ephes. 4. 25. 3. It being confirmed by an oath will prove to be plain perjury 4. Many gross absurdities do follow thereupon such as these 1. Thus all manner of lies may be made truth 2. Thus no man can know whom to believe 3. Thus all honest and faithfull commerce contracts and other like dealing would be destroyed For all depend upon the truth of mens words If words be contrary to theiâ—… mind what shall men rest upon 4. Thus there could be no end of controversies at least of such controversies as cannot be confirmed by witness for the only means to end such controversies is an oath Heb. 6. 16. But equivocation causeth a Judge to be in doubt whether that which is sworn be true or no. 5. Christian apology or open confession of the truth of Religion is hereby taken away For men are hereby taught by word to deny their Religion so they have a mental reservation to salve up the matter 6. Christians hereby make their profession odious to Turks Jewes other Infidells and Pagans who never imagined any such mentall reservation but would take us at our words The Arguments which Iesuites produce to prove this absurd position are such as these 1. Unreasonable creatures are cunning in deceiving their Hunters as Foxes Hares Badgers and sundry other would God then leave man without such cunning evasions as may deceive their persecutors 1. Answ. It can carry but an unreasonable form of an Argument that is so taken from unreasonable creatures 2. Unreasonable creatures have no rule prescribed them to go by as reasonable men have 3. Unreasonable creatures are not called to suffer as reasonable men are 4. Hunters know and can find out the means which unreasonable creatures use but no persecutors can find out the depth of equivocation 5. There are many other means which God hath afforded his servants to escape by besides mental equivocation 6. God oft calls his servants by suffering to bear witnes to his Truth should men in such a case equivocate 2. Arg. Stratagems in war are lawfull Iosh. 8. 18. Answ. There is a great difference betwixt stratagems and equivocations For 1. Actions whereof stratagems consist do expresly affirm nothing nor deny any thing as words do 2. In a stratagem there is only a seeming to do this or that when a contrary is intended but no express asseveration to do it 3. Stratagems are used by open enemies who profess to use all the slights they can to overcome The fault therefore is in the adverse party if he be deceived in that he was no more wary and circumspect But in the case of equivocation a man professeth no deceit but naked Truth 4. If stratagems be against promise or performed by lying they are unlawfull and this the Heathens themselves have judged 3. Arg. They press the many Rhetorical figures in Scripture Ans. There are Rules to find out the full sense of those figures But for finding out the full sense of mentall equivocation no rule can be given 4. Arg. They produce sundry particular instances of Saints that have as they 〈◊〉 equivocated as 1. Rebekahs and Iacobs dissembling with Isaac Gen. 27. 6 c. Ans. That is an instance of their infirmity and no pattern for imitation The like may be said of Rahabs answering the Kings Officers whereof before 2. Elishas answer to the men of Syria that came to apprehend him 2 King 6. 19. Ans. 1. This was a stratagem against a professed enemy 2. He was not demanded any question and so not bound to answer this or that 3. Isaiahs message to Hezekiah Thou shalt dy and not live Isa. 38. 1. Ans. There is nothing but plain and open truth herein for Isaiah spake as he was commanded and as he himself thought for Hezekiahs sickness was indeed deadly according to the nature of it And if God had not extraordinarily wrought upon him he had died That Isaiah knew no other but that Hezekiah should dy of that disease is evident in that the Word of God came again to him when he carried the news of the Kings recovery v. 4. 4. Ieremiahs answer to the Princes Ier. 38. 27. Ans. His answer is plain no shew of untruth therein only there was some truth concealed which makes nothing for equivocation because he was not demanded whether the King spake to him of yielding to the Chaldeans or any other thing beside what he answered 5. Iohns answer to the Jews Iohn 1. 21. Ans. Iohn answered the truth and that according to the meaning of the Iews as this particle of emphasis that Prophet implyeth for Iohn neither was a Prophet as others to foretell things to come nor was he that Prophet which Moses spake of nor was he Elijah as they meant in body or soul but only in spirit and power That he spake according to their intent and that plainly is evident in that when they asked who he was he directly answered the truth saying I am the voyce of one crying in the Wildernes John 1. 23. 6. The speech of Christ The Son knoweth not the day and houre of Iudgment Mark 13. 32. Ans. 1. Here is no question propounded to our Saviour so as it maketh nothing to the point in hand 2. Christ declareth the truth plainly for as he was man he knew not that day and houre Many other speeches of Christ are alledged whereof not one maketh for mental reservation for the ambiguity of them is either in divers acceptions of the word or in circumstances which with 〈◊〉 and due observation may be found out §. 190. Of preferring the Church before ones Country ALL the effects that are noted of Rahabs faith did give a plain demonstration that she preferred Gods Church before her own Country This is a case that admitts some limitations It will not therefore be impertinent to shew wherein ones Country is to be preferred and wherein the Church Ones own Country is to be preferred in these cases 1. In Civill affaires As if a professor of the true Religion be a subject in an Idolatrous Country that joyneth neer to that other Country whereof he is a subject and both requires his aid against their enemies or for any other secular affaires he is bound to prefer his own Country before the other 2. In differences betwixt his own
signifieth a frame of wood wherein one piece is fastned acrosse unto the other fitted for Malefactors to be stretched thereon As we use to hang Malefactors upon a Gallows or Gibbet So the Romans were wont to nayle them to a crosse So was Christ being delivered by the Iewes to the Remans So as here the instrument of Christs death is Metonymically put for the kind of his death which was a most painfull and shamefull death yea and a cursed death too Gal. 3. 13. Here also under this word Crosse Synecdochically all Christs suffâ—…rings from his Conception to his Ascension may be comprised For this word Crosse both in sacred Scripture and also in other Authors is put for all manner of afflictions In this respect Christs whole life was a Crosse that is full of afflictions Christs crosses were either connaturall or accidentall Connaturall were such degrees of his humiliation as made him like unto man Hereof see Chap. 2. v. 17. § 169. Accidentall crosses were such as arose from externall causes Hereof See Chap. 2. v. 10. § 96. His heaviest Crosses were at the time of his death for that was the hower of his adversaries and the power of darknesse Luk. 22. 53. Those crosses may be drawn to foure heads 1. His apprehension 2. His examination 3. His condemnation 4. His execution 1. To apprehend him one of those whom he had chosen to be his disciples and an Apostle came as a guide This was foretold as an aggravation of the point Psal. 55. 12 13 14. Others that followed that Traitor came with swords and staves as to â—… thiefe Luk. 22. 52. and they bound him as a notorious Malefactor Ioh. 18. 12. 2. To examin him they hurry him from one Judge to another five severall times 〈◊〉 all which places he is egregiously abused and kept waking all night and the next day to his death 1. He is brought to Annas John 18. 13. There they smote him with a staffe or wand 2. From Annas to Caiphas Joh. 18. 28. There they spit in his face and buffet him Matth. 26. 67. 3. From Caiphas they send him to Pilat Luk. 23. 1. 4. From Pilat to Herod Luk. 23. 7. There he was ill intreated by Herod and his guard 5. From Herod to Pilat again 〈◊〉 11. There they scourged him and platted a crown of thornes on his 〈◊〉 Ioh. 19. 1 2. and smote him with their staves on the head so crowned Matth. 27. 30. 3 He is condemned 1. By the Senat of the Iewes who adjudged him worthy of death Matth 26. 66. 2. By the suffrage of the common people a Murtherer and raiser of sedition is acquitted rather then he 3. By the like suffrage it is required that he should be crucified 4. By Pilat the Judge he is condemned to the crosse meerly upon the importunity of the Iewes for the Judge professed that he found no fault in him Matth. 27. 24. 4. About his execution 1. They force him to carry his own Crosse under which by reason of his former ill usage he even fainted So as a stranger was forced to help him to beare it Compare Ioh. 19. 17. wiith Luk. 23. 26. 2. They bring him to a most noysome place Matth. 27. 33. 3. They gave him Vinegar to drink mingled with Gall. So they did againe whilst he was hanging on the Crosse Matth. 27. 34 48. 4. They disrobe him and strip him naked to all kind of weather Matth. 27. 35. 5. They nayle to the Crosse his Hands and Feet the most sensible parts of his body where store of sinnews and nerves meet together Ioh. 20. 25. 6. They caused him so nayled to hang on the Crosse till he died By the aforesaid particulars we may observe how they offended all his senses 1. His Hearing by crying Crucifie him Crucifie him 2. His Sight with scoffing and scorning gestures 3. His Smell with the noysome place of Golgotha 4. His Tast with Vinegar Gall and Myrrh 5. His Feeling with Thornes on his Head boxes and blowes on his cheekes filthy spittle on his face peircing his hands and feet with nayles cruell lashes on all his body So torne was his flesh with whipping as Pilat thought it might have satisfied the Iewes Thereupon bringing him out in that case he said Behold the Man Joh. 19. 1 5. Thus from the crown of his head to the soales of his feet there was no part not vexed not tortured Great and heavy were these crosses but his inward anguish of soul was infinitly more Hereof see Chap. 2. v. 9. § 76 And Chap. 5. v. 7. § 38 An internall curse accompanied the kind of Christs death which was upon a Crosse. By the law this kind of death was accursed Deut. 21. 23. Quest. Why this kind of death rather then any other Answ. To be a type of that curse which Christ took upon him as our surety Gal. 3. 13. The heavy weight of Christs Crosse doth 1. Much commend the transcendent love of God and of Christ to man 2. It doth aggravate the horrible nature of sin 3. It doth amplifie the invaluable price of mans redemption §. 18. Of Christs enduring the Crosse. OF the aforesaid Crosse collectively comprehending all Christs sufferings it is said that Christ endured it Of this verb See Chap. 10. v. 32. § 121. The word is sometimes used to set out a couragious standing against an hostile power Here it implyeth a so bearing the Crosse as not to be discouraged or hindred thereby in his course Among other vertues it intendeth two especially namely Patience and Constancy The verb is translated to take patiently 1 Pet. 2. 20. and the noun Patience Luk. 21. 19. It is also put for perseverance Matth. 10. 22. Act. 17. 14. Rom. 2. 7. Thus Christ most patiently endured 〈◊〉 Crosse and constantly abode under it Christs Patience had respect to God 〈◊〉 and his enemies the instruments of his troubles 1. In relation to God Christ did 1. Obediently submit himself to Gods will This was the ground of all Phil. 2. 8. In nothing did he thwart the same nor failed in fulfilling any part thereof Heb. 5. 8. 2. Contentedly he endured what was the good pleasure of his Father to lay upon him though otherwise through the great extremity of agony he could have wished that it might have passed over Matth. 26. 39. 3. He willingly endured all 4. With much humility he submitted himself He humbled himself Phil 2. 8. 5. Confidently he depended on God in his greatest extremitie This title My Father and the ingemination of this phrase My God My God shew as much Matth. 26. 39. and 27. 46. He neither doubted of his Fathers favour nor despaired of his succour 2. In relation to himself Christ most meekly and mildly endured the Crosse without any inward fretting and vexing his Spirit Indeed his Soul was troubled and very heavy but that was by some unexpressible burthen that pressed upon his Soul not by perplexing his Soul
Psal. 〈◊〉 7 8 9. Iob 23. 24 25. Lam. 2. 4. This principle is against common sense and natural reason yea against experimentall feeling I may say of them who are perswaded of the truth thereof as Christ did of Peter Flesh and blood hath not revealed it unto you but my Father which is in heaven Matth. 16. 17. The rule according to which natural men judge matters is bodily sight outward sense such experience as flesh and blood useth to take No marvell then though they be so hardly brought to believe this truth This may be a good incitement to labor after faith that we may walk by it rather then by sense §. 49. Of Fathers of the flesh correcting their Children Heb. 12. 9 Furthermore we have had fathers of our flesh which corrected us and we gave them reverence shall we not much rather be in subjection unto the Father of spirits and live THat which the Apostle had formerly set down simply in reference to God he doth further amplify by way of comparison and that betwixt our earthly Fathers and our heavenly Father The first particle furthermore sheweth that this is a further proceeding in the same point The Argument which the Apostle addeth is taken from the lesse to the greater and it is so layed down as the equity of our duty in enduring Gods chastisement is thereby proved For the Apostle here declareth what subjection nature teacheth Children to yeeld to their earthly Parents even in correcting them Much more ought Gods Word and Gods Spirit teach Saints how to subject to their heavenly Fathers chastisements By Fathers of the flesh he meaneth such as under God are the instruments or means of our bodily and earthly being Our former English hath translated it Fathers of our bodies But the Greek word properly signifieth of the flesh Flesh is oft used to set out our humane nature as Iohn 1. 14. And also our corrupt estate Rom. 7. 18. In both senses it is used Ioh. 3. 6. And in this place may well be so taken as is evident by the opposition of this word Spirit For God is both the Father of our souls Gen. 2. 7. and gives unto us that spirituall estate which we have even the Spirit Iohn 3. 6. In regard of our spirituall estate which is oft called Spirit we are said to be born of God John 1. 13. The opposition thus taken betwixt our corporall and spirituall estate maketh the argument the more evident For if means for our temporall good be well taken much more for our spirituall good Our earthly Fathers are here said to be word for word correctors which is very emphaticall it sheweth that they take that care and burthen upon them to order it as seemeth good to themselves for their Childrens good This description of our Parents on earth taketh it for granted that they can give but an earthly being Hereupon they that come from them are stiled Sons of men Psal. 8. 4. Flesh John 3. 6. Clay Isa. 64. 8. Dust and ashes Gen. 18. 27. 〈◊〉 Job 25. 6. Nothing can give more then it hath But man as a man hath bâ—…t an earthly being 1. This is enough to make men humbly minded 2. In particular this should teach Parents to use all the means they can that their Children may have another being then they have from themselves Hereof see more in Domest Duties Treat 6. Of Parents § 4. This office here attributed unto Fathers to be correctors giveth proof that it is a Parents duty well to nurture his Child and that by correction as occasion requireth See more hereof in Domest Duties Treat 6. Of Parents § 46 c. §. 50. Of Childrens reverencing the Parents that correct them FRom the forementioned office of Fathers about correcting their Children the Apostle maketh this inference We gave them reverence The Greek word is a compound the simple verb signifieth to turn This compound being of the middle voyce signifieth to reverence one which is manifested by turning to him It is negatively used Luk. 18. 2. It here intendeth that filial respect which dutifull Children beare to their Parents It is here brought in as a granted case which the very light and instinct of natute teacheth Children making them so far from disrespecting their Parents or rebelling against them for correcting them as they stand the more in aw of them and are the more fearfull to offend them and carefull to please them Hereupon he thus bringeth it in as a ruled case We gave them reverence So as genuine Children do not the lesse respect Parents for correcting them Correct thy Son and he shall give thee rest Yea he shall give delight unto thy soul Prov. 29. 17. See more hereof in Domest Duties Treat 5. Of Children § 33 34. §. 51. Of God the Father of spirits FRom the forementioned reverence which nature teacheth Children to yeeld to their earthly Parents that correct them the Apostle maketh this inference Shall we not much rather be in subjection to the Father of spirits It is God who is here stiled the Father of spirits and that in opposition to Fathers of our flesh so as hereby he intendeth that God is the author of our spirituall being Iohn 1. 14. Iohn 3. 6. Numb 27. 10. This he is in that 1. He createth immediatly from himself that part of man which is called spirit Gen. 2. 7. Eccles. 12. 7. 2. He worketh in men the gifts of the spirit even that ability which their spirits have to act any thing Exod. 35. 31. Numb 11. 27. Iudg. 13. 25. In this respect God is said to give a spirit to such and such Exod. 31. 3. Numb 11. 25. Iudg. 13. 25. 1 Sam. 10. 9. To be a Father of spirits is a divine work for it is a new creation and in that respect proper to God On this ground 1. Use all means which Gd hath sanctified for obtaining such a spirit as may make us new creatures 2. In the use of means call on God for his Spirit for this he hath promised Luk. 11. 13. 1 Cor. 3. 7. 3. Ascribe the glory of this work to God Rom. 11. 35. 4. Use the Spirit and the gifts thereof to the glory of God 1 Cor. 10. 31. §. 52 Of subjection to Gods Correction THat which is required of us by reason of the foresaid prerogative of God that he is the Father of spirits is that we be in subjection to him Of the emphasis of the Greek word be in subjection See Chap. 2. v. 5. § 43. And Domest Duties on Eph. 5. 22. Treat 1. § 12. It hath here an especiall reference to Gods correction that we should humbly 〈◊〉 patiently penitently endure the same This is expresly enjoyned Iam. 4. 〈◊〉 1 Pet. 5. 6. The Scripture doth plentifully note out the disposition of Gods people in this 〈◊〉 as of Aaron Lev. 10. 3. of Eli 1 Sam. 3. 18. of David 2 Sam. 15. 26.
All Chastâ—…sement seemeth not to be joyous that is as our English hath to the sense fully expressed it no Chastisement The Hebrew and Greek do oft expresse the generall with a negative though the Latine and English account a negative generall to be as a speciall 2. The Apostle useth the negative because that which he had said before might seeme to imply that there is pleasures delights and joyes in afflictions But this he expresly denyeth in this phrase not joyous 3. He adds the affirmative but grievous because sense feeles it to be so 4. The substantive in Greek is used instead of the adjective thus not of 〈◊〉 but of grief It is matter not of joy but of griefe There is much emphasis herein 5. To mittigate and mollifie the matter he addeth a limitation of the time thus for the present Hereby is meant that time wherein the affliction lyeth upon a man and wherein he feeleth the smart and grief of it 6. He addeth another limitation in this word seemeth Which is taken sometimes in opposition to truth and reality For many things seeme to be what they are not Luk. 8. 18. 1 Cor. 3. 18. But here it is taken for experimentall sense as where it is said the Ship-men deemed that they drew neer Act. 27. 27. Yet this is here so to be taken as when sense feels grief faith may conceive comfort Affliction is indeed grievous to outward sense and in that respect seemeth to be so but not to faith Thus it is a limitation §. 60. Afflictions are grievous THat which the Apostle here granteth concerning the grievousnesse of affliction giveth us to understand that God well understandeth Mans condition he understandeth the nature of afflictions the weight and smart of them He understandeth Mans sensiblenesse of them and weaknesse in enduring them God himself witnesseth as much concerning the afflictions of the Children of Israel in Egypt 〈◊〉 I know their sorrow Exod. 3. 7. He knoweth our frame Psal. 103. 14. Thou hast 〈◊〉 my trouble thou hast known my soul in adversity saith David to God 〈◊〉 31. 7 1. It is God himself that afflicteth 〈◊〉 he must needs understand the heaâ—… and sharpnesse thereof 2. God knoweth a man within and without Chap. 4. v. 13. § A skilfull Physician seeing a body anatomized soon discerneth the diseases and anguishes thereof This is a great comfort to us in our greatest distresses For we cannot but know that if God understand our grievous condition he will answerably support us and help uâ—… This God will the rather do by reason of the matter here granted that afflictiâ—… are not joyous For where affliction is joy is said to be darkned Isa. 24. 11. 〈◊〉 5. 15. Experience giveth sufficient proof hereof Obj. We are commanded to rejoyce in afflictions Matth. 5. 12. Iam. 1. 2. Answ. Not simply for the affliction but for the cause and effect thereof Of these see verse 5. § That heavinesse in the affliction and joy in the cause and effect may stand together it is evident 1 Pet. 1. 6. This gives proof of the inhumane and more then barbarous cruelty of them who from the patience and constancy and from the comfort and alacrity of Marâ—… infer that their sufferings are a pleasure and delight unto them and thereupon seek to lay the more load upon them Too neer to this barbarousnesse do they come who in the sore trials of Saints â—…antingly say now be merry now sing like the cursed Chaldeans Psal. 137. 3. This gives instance of the unconceivable work of the Spirit who can raise joy out of that which is not joyous Surely this is no lesse admirable then Gods first work Gen. 1. 2 3. The Apostle contents not himself with the negative that afflictions are not joyout but addes as a granted case that they are grievous So doth another Apostle 1 Pet. 1. 5. The grievous complaints not only of weak men women and children but also of the stoutest hearts and men of greatest courage give sufficient proof hereof They are contrary to flesh and blood whereof all consist they presse they pinch it and in that respect are grievous Consider the particulars and this generall will the more evidently appear Persecutions by imprisonment banishment sword fire sundry tortures are they not grievous so sundry diseases as Stone Gout Strangury c. so reproach losse of goods oppressions c. O Pitty and bear with them that are afflicted succour and support them in what you can Their condition being grievous it needs and requires compassion help and succour Herein shew your selves like unto God See the Saints sacrifice on Psal. 116. 5. § 29. §. 61. The grievousnesse of afflictions are especially to sense THe Apostle doth many wayes mitigate the grievousnesse of afflictions as first that it is especially to sense implied in this word seemeth Thus much is intended under this phrase Is my flesh of brasse Iob. 6. 12. It is from sense that mens complaints of afflictions are so great as they use to be Object The soul and spirit of man is oft sorely afflicted Psal. 42. 5 6. Answ. 1. That is by reason of a sympathy with the body 2. There is a sense of the soul as well as of the body Were the soul insensible spiritual judgements which are the heaviest would prove to be no judgements Hereby we may see a ground of that difference which is betwixt party and party in enduring the same kind of affliction Some will inwardly fret and vex themselves and outwardly tosse and tumble rage and roar and shew much impatience Others on the other side meekly and quietly with much humility and patience bear the affliction The reason is because the former are led only by sense as they feel so are they affected The latter have an ability above sense to endure whatsoever is laid on them and that by faith in God his properties and promises Two things may be here objected 1. They who have faith are oft much disquieted witnesse Iob and David 2. Heathen men who have no faith manifest admirable patience as Regulus Answ. To the first Believers have flesh in them as well as Spirit That flesh is so sensible of sharp afflictions as it oft hindereth the exercise of faith Matth. 26. 41. To the second Many heathen and naturall men through vain glory or some other bie and base end have taken to themselves an invincible resolution not to manifest any sense of the affliction which they endure and thereupon seeme to have no sense We Christians by a patient enduring of that which seemes not joyous but grievous may gaine and give evidence that the Spirit is more prevalent in us then the flesh For this end we must be well acquainted with the true grounds of comfort which are these Who afflicteth God our Father What moveth him his Love What aimes he at our need What will he produce our good What will follow thereupon
pointeth at Gods Providence his brother hath need this manifesteth a brothers necessity Iohn 3. 17. We may from hence infer That the mercy which by many is very highly esteemed cometh short of the true extent of mercy and is too too scanty Some particular instances hereof are such as follow 1. Some having a minde to build Almes-houses hospitals or other like 〈◊〉 of charity or piety will do nothing to any in their distresse upon conceit that that is enough for them to do Such works rightly done are warrantable and commendable but yet such as so carry the matter may seem to be more vain-glorious then truly charitable 2. The like may be said of such as intending to leave a liberal Legacy to some Colledge or Hospital to maintain poor Scholars and impotent persons neglect all other opportunities of shewing mercy 3. There be some that will be content to contribute some money to help those that are in distresse but utterly refuse to visit the sick to go to prisoners to take any pains about relieving others Though the former ought to be done yet the latter should not be neglected Their Charity is too lazy a kinde of Charity 4. On the other side There be others will take great pains in visiting prisoners and sick folks and with wholsome words will seek to comfort them that are in distresse but will not part with a peny to relieve any This is too covetous a Charity 5. There be that will much solicit others to be charitable but do nothing themselves This is a self-condemning Charity 6. Of a contrary disposition are others who will prosesse to do what they can themselves for relief of the distressed but they will not stir up any others This is an unneighbourly kinde of Charity If they think it a good duty for themselves to do Why do they not also provoke others to do good and to partake of the reward Besides this kinde of Charity may prove too scanty in that one alone cannot to purpose do that which by the help of many may be done Many hands will lift up a heavy burthen 7. There be that say They will pray for such as are in distresse but that is all which they will do This is a disgracefull kinde of Charity it bringeth a reproach upon the profession 8. Many that are bountifull to Friends and Kindred will do nothing at all to such as are strangers This kinde of Charity savoureth too much of self-love Thus some sail one way some another and thereby lose the glory of that which in part is well done Like the King of Israel who smiting his arrows on the ground thrice and then staid lost that full conquest over his enemies which otherwise he might have got 2 Kin. 13. 18 19. Let us that are charitably minded extend our charity to all sorts of persons to all kinde of cases according to the Rule of charity before-mentioned Thus shall we do the more good to others and receive the more comfort to our own souls neither will failing in one needfull point take away the glory of all Therefore as an Apostle adviseth to adde grace to grace 2 Pet. 1. 5 6 7. So I advise in this case to joyn to brotherly-love hospitality to the succouring such as are restrained by sicknesse imprisonment bonds or any other way To these joyn distribution to the necessity of the Saints Hereunto Intercession for the oppressed consolation to the troubled in conscience and finally prayer for all For he that said of one work of Charity Do this said also of other works Do this and this also What God hath joyned together let not man put asunder Matth. 19 6. §. 29. Of the meaning of this phrase As being your selves also in the body AS an Incitation and Direction to the forementioned extent of mercy the Apostle addeth this clause As being your selves also in the body This is translated word for word as it is in the original Some take it in the very same sense as the former clause was As bound with thâ—…m and understand the principal Verb as repeated in this clause thus Remember them that are afflicted as if ye your selves also were afflicted in the body In this sense they take the word body synecdochically for the person as if he had thus said As if you your selves also were afflicted in your own person This is a sense agreeable to the Apostles words but not fully expressing the extent of the Apostles intent and emphasis of his phrase 2. Others by this phrase being in the body take a mans common natural condition to be meant even a frail weak changeable estate subject to all kinde of miseâ—…ies as others are and thereupon thus set out the sense of the phrase As being in the body of those that are afflicted 3. There be that take the word body mystically for the mysticall body of Christ as if the Apostle had pressed the spirituall union of Christians under Christ their Head for a motive to work mutuall compassion And indeed it is a very forcible motive It is plainly and pertinently pressed 1 Cor. 12. 26. Though in the general the former clause As bound together and this As in the body may aim at the same scope yet in particular they may be distinguished one from another as the manner from the cause the former especially setting out the manner that is with much compassion and fellow feeling As bound with them The later leading us to a cause of mercy even our common condition being in the body as others and also our spiritual union being of the same mystical body §. 30. Of Compassion wrought by consideration of the common condition of all THe literal acception of this phrase As being your selves also in the body doth shew that that common condition whereunto all are subject should work compassion towards them which are in any adversity in that we our selves are also in the body and are of such a constitution as others are subject to the like adversity This doth the Apostle thus presse Restore such an one is fallen in the spirit of meeknesse considering thy self lest thou also be tempted Gal. 6. 1. This is that thing which Iob aims at where he saith to his friends If your soul were in my souls stead I would strengthen you with my mouth Job 16. 4 5. Hereby he intimates to his friends that they might be in such a case as he was 'T is oft pressed upon the Israelites that they should remember that they were servants in the Land of Aegypt and that thereupon they should shew mercy to servants Deut. 5. 14 15. And that they should not oppresse a stranger because they were strangers in Egypt Exod. 23. 9. God made men subject to like infirmitiâ—…s that other are to be Priests that 〈◊〉 might have compassion on the ignorant Heb. 5. 2. Yea Christ himself took on him not only the nature of our infirmities but also the infirmities of our nature that
he might be a mercifull High-priest Heb. 2. 17. 4. 15. 1. The common condition of mankinde makes a man more sensible of others miseries and that by experience of his own 2. It convinceth him of that need wherein he himself may stand of others help For thereby he knows that his own state is alterable and that he may be afflicted and distressed as now he seeth another is who is of the same mould and temper of the same profession who hath the same enemies and is subject to the same temptations Hard-hearted men who are no whit moved at the cases of such as are in distress do little think that they themselves also are in the body that they are subject to such distresses They provoke God to bring them to the like or to a worse distress and to harden the hearts of others against them that by experience they may learn how ill it becometh him that is in the body to be unmercifull to them that are in distresse Severe and just judgement against such is thus denounced He shall have judgement without mercy that hath shewed no mercy Iames 2. 13. But what may be thought of them who having been in the same distresse wherein they see others to â—…e have no bowels of compassion nor any wayes afford any succour or comfort unto them This was it for which Nâ—…hemiah was very angry at the Nobles and Rulers of Iudah that being themselves redeemed from slavery did sell their brethren Neh. 5. 6 7 8. Because the children of Israel had been freed out of the Land of Egypt where they were in bondage in memorial thereof God ordained a Law that such Israelites as had been sold unto any of their brethren should in the seventh year go out free Deut. 15. 12 c. Now because in Zedekiahs time they did not shew this mercy to their servants God threatned to give them into the hand of their enemies Ier. 34. 20. The servant that had a debt of ten thousand talents forgiven him because he forgave not his fellow servant a debt of an hundred pence was delivered to the tormentors Matth. 18. 24 c. Learn we therefore to be otherwise minded §. 31. Of the sympathy of the Members of Christs mystical Body THe mystical sense of this phrase As being in the body sheweth that the mystical union that is betwixt Christians should work a mutual compassion in Christians upon one anothers distresses For if one member suffer all the members suffer with it 1 Cor. 12. 26. Thus was Nehemiah affected and afflicted with the affliction of those that were at Ierusalem Nehem. 1. 3 4. The Apostle in relation to the Members of the mystical body saith Who is weak and I am not weak Who is offended and I burn not By this sympathy upon the distresses of the members of Christ we gain assurance to our own souls and give evidence to others both of the reality of our union with others of that mystical body and also of our perswasion of others with whom we sympathize that they also are members of the same body For it is a work of the same Spirit as a sympathy of natural members is an evidence that they are all animated by the same soul. By this sympathy we shall be also induced to be helpfull one to another and so by consequence to the very body of Christ. What now may be thought of such as are no whit at all moved with the afflictions of the Church of Christ or of the particular members thereof Are they knit together by the same Spirit then the Spirit of Christ may be thought to have lesse efficacy to work on the spiritual members of Christs body then the soul of man to work on the members oâ—… a natural body For these do alwayes sympathize 2 Cor. 12. 26. The best that can be judged of such hard-hearted Christians is 1. That they erre in their judgements about others not thinking them to be true members 2. Or that the flesh that remains in them and the corruption thereof stupifieth their spiritual sense 3. Or that the Spirit of Christ some way or other provoked with-draweth his effectual operation from them 4. Or that they themselves are no true members but by an outward profession make a meer shew thereof Something or other is much amiss in them To prevent or redresse such hard-heartednesse these Rules are carefully to be observed 1. Let such as profess themselves to be members of the mystical body be indeed and in truth such as they profess themselves to be or else cease to profess what they are not that so there may not be expected of them that which in vain will be expected 2. Let them judge of other Professors according to the Rule of love which is to think the best and hope the best to interpret all things in the better part See § 7 9. 3. Let them take heed of grieving the Spirit of Christ Ephes. 4. 30. lest â—…e with-hold his operation and with-draw that efficacy which he manifesteth in others 4. Let them do what they can to suppress the remainder of corruption in them that it carry not too great a sway and make them neglect such duties as otherwise they should and would do 5. Let them quicken up their own spirits hereunto and in case of spiritual senslesness thus reason with their own spirit and say How is it O my Soul that thou art thus sensless Shall every member of a natural body be more sensible of the case of another member then thou art of a member of Christs body By arguments labour to convince thy soul that such a disposition is very much unbeseeming thy holy profession §. 32. Of the Resolution of Heb. 13. 3. THe Summe of this verse is A Christians Compassion at others misery Here are offered two parts The first concerneth such as are restrained The other such as are any way afflicted In the former is set down 1. The Duty to be performed 2. The Manner of performance As bound with them In setting down the Duty two things are expressed 1. The Act wherein the Duty is performed Remember 2. The Persons to whom it is to be performed Them that are in bonds In the later the Act is understood and two other points are expressed 1. The Object or Persons that are to be succoured 2. The Motive in this phrase As being your selves also in the body This may admit a literal interpretation and imply a like common condition with others Or it may admit a mysticall Interpretation and imply the near Union of the Members of Christs mysticall body together §. 33. Of the Instructions arising one of Ver. 3. I. COmpassion at others miseries is a fruit of brotherly-love This I gather from the Inference of this verse upon the first verse wherein brotherly-love is required II. Others in distresse must be remembred as well as strangers This I collect from the Apostles adding this exemplification of brotherly-love to the
other about strangers III. Mindefulnesse of others misery causeth mercy to be shewed to them The word Remember intends thus much See § 24. IV. Saints are oft used as malefactors They were Saints whom the Apostle saith here were in bonds And malefactors use to be in bonds See § 25. V. Succour must be afforded to such as cannot seek it They that are in bonds cannot go to seek succour yet they must be remembred See § 26. VI. The cases of the distressed are to be made our own We must remember them that are bound as if we our selves were also bound with them and so in their case See § 27. VII Mercy is to be extended to all kinde of misery They which suffer any adversity are to be remembred as well as they who are in bonds See § 28. VIII Mans common condition is a ground of mutuall compassion This phrase As being your selves also in the body in the literal acception of the words intendeth so much See § 30. IX Spiritual unity should work sympathy This is inferred from the mystical sense of these words As being your selves also in the body See § 29 31. §. 34. Of this phrase Marriage is honourable Verse 4. Marriage is honourable in all and the bed undefiled but whoremongers and adulterers God will judge FRom the duties which are to be performed to others the Apostle proceedeth to such as concern themselves and declareth such duties as grace their profession together with the contrary vices which disgrace the same The first grace that he commends is Chastity comprized under the means of preserving it which is Marriage This the Apostle here highly commendeth Of Marriage I have largely treated in Domesticall Duties Treat 2. Part. 1. § 1 c. Marriage is here commended by the honour thereof Marriage is honourable The Greek word signifieth that which is of high account or esteem It is attributed sometimes to Persons For where it is said that Gamalâ—…el was had in reputation Act. 5. 34. The Greek useth the same word that is here translated honourable Sometimes also it is attributed to things as to the fruit of the earth Iam. 5. 7. and to such stones as of all earthly things are most valuable called precious stones and joyned with silver gold pearls and other things of great worth Revel 18. 12. yea it is attributed to Divine Promises 2 Pet. 2. 4. And to Christs bloâ—…d 1 Pet. 1. 19. In all these places it is translated pretious This word being thus applied to marriage sheweth that it is an estate highly to be accounted of and in that respect styled honourable In what respect Marriage is honourable hath been distinctly shewed in the foresaid book of Domest Dut. Treat 2. Part. 1. § 23 c. The Verb 18 in the original is not expressed word for word it is thus Marriage honourable Hereupon some understand a Verb of the Imperative mood which implieth a charge but that is not so fitly understood 1. It is most usual in Greek when the Verb is not expressed to understand the Indicative Mood rather then the Imperative So the Greek Fathers that have written upon this place yea and the Latine Fathers too and Protestant Divines Yea and many Popish Expositors do here understand the Indicative as we in our English have expressed it The Syriack doth expresse the Indicative Mood 2. The opposition betwixt this clause and the last clause of the verse shew that this is rather a commendation of marriage that it is honourable then an Injunction to make it honourable For what consequence or dependance is this Let marriage be honourable and a bed undefiled but adulterers God will judge The later clause should rather be a reason of the injunction thus Let marriage be honourable for God will judge adulterers 3. Marriage is here prescribed as a remedy against uncleannesse and in that respect thus commended is honourable as the best remedy that can be prescribed 4. Marriage is positivevely declared to be honourable as well as to be a bed undefiled 5. That which an injunction expresseth will by necessary consequence follow upon the commendation of marriage For it being granted that marriage is honourable it followeth that it must be used as an honourable thing chastly hollly modestly temperately seasonably so as it may prove to be a bed undefiled §. 55. Of the Extent of Marriage in all THis phrase in all is so indefinite as it may be referred to any of the Genders and to persons or to things They who apply it to persons thus translate it Among all or among all men meaning all sorts degrees conditions or sexes as Males and Females Kings and Subjects Nobles and meaner Rich and poor Minister and Lay-people or of what calling and estate so ever they be They who apply it to things thus take it every way or in every thing that appertain to marriage or in all estates whether of peace or trouble But it appears that the Apostle here intends it of persons because he opposeth it to these persons whoremongers and adulterers For in that Marriage is honourable in among all men God will judge whoremongers and adulterers who might have used this remedy of marriage This general is to be limited to such as are fit for marriage and to whom marriage is lawfull Such are persons of different Sexes male and female and of ripe years not children and free not married nor contracted to another then living and beyond the degrees of consanguinity and affinity forbidden in Gods Word and are able to yield due bene volence to their yoke-fellow not being born Eunuchs nor by any occasion impotent in reference to the main marriage duty All such marriages are no true marriages but plain nullities Papists rank amongst these such as enter into religious Orders as they call them but for this they have no warrant from Gods Word See Dom. Dut. Tr. 2. Par. 1. § 6. §. 36. Of the bed undefiled THis clause And the bed undefiled may be here taken as a further Commendation of marriage In this sense the copulative particle AND joyneth two attributes appertaining to marriage together 1. Honourable 2. Undefiled As if it were thus translated And it is a bed undefiled Or it may be taken as an explanation shewing wherein marriage is honourable namely in that it is the bed undefiled In this sense the copulative joyneth two subjects together namely Marriage AND the bed undefiled and makes them both honourable As if he had said Marriage is honourable and the bed undefiled is honourable Both these in the general tend to the same scope This later clause is added by way of prevention For it might be objected that married persons lie in bed together and thence also inferred that it is polluted and cannot be honourable This is here prevented in that the Apostle addeth that that is the bed undefined Some take this to be added by way of caution that on this
of the benefit of his Passion and Intercession typified by the Jewish Altars This Metaphor to eat hath reference both to the Legal Rites and also to the Evangelical truth Under the Law the Priests did eat of the Sacrifices offered upon the Altar Deut. 18. 1. Under the Gospel all that are spiritual Priests eat of Christ the true Sacrifice Ioh. 6. 53 54. The eating here meant intendeth a participation of Christ. It is a Metaphor taken from our usual nourishment of our bodies By eating meat we partake of the benefit thereof our life is preserved thereby Thus by eating Christ we live a spiritual life here and are preserved to eternal life hereafter Now we eat Christ by faith Christ dwelleth in our hearts by faith Eph. 3. 17. Where Christ saith He that believeth on me hath everlasting life he addeth by way of illustration Who so â—…ateth my flesh and drinketh my bloud hath eternal life Joh. 6. 47 54. This is the benefit of eating of the fore-said Altar eternal life Thus to have no right to eat of the Altar here mentioned is an exceeding great damage they lose Christ they lose eternal life The Noun translated right is derived from a Verb Impersonal that signifieth It is lawfull This Noun is variously used For it signifieth 1. Authority to command Mar. 1. 27. 2. Authority that carries grace and majesty with it Mat. 7. 28 29. 3. Authority that compriseth government under it Mat. 8. 9. Rom. 13. 1. 4. Power or ability to do what one undertakes Ioh. 17. 2. 5. Power or liberty to do as one will Rom. 9. 21. 6. Power as it intendeth a priviledge or prerogative Ioh. 1. 12. 7. Jurisdiction Luk. 23. 7. 8. A right or property to a thing Thus it is here fitly translated The negative no right implieth that though they profosse themselves to be Christians and in their own conceit may lay claim to Christ yet in truth they have no right at all to him nor to the things which he had done and endured for mans Redemption and Salvation This phrase They have no right to eat giveth proof that men may deprive themselves of Christ and all his benefits For they that eat not of him reap no benefit by him and they that have no right to eat of him shall not partake of him Such were they of whom the Apostle saith They deny the Lord that bought them 2 Pet. 2. 1. And they to whom it is said Christ shall profit you nothing Gal. 5. 2. It is in this respect an especial point of wisdom to enquire and learn who in particular they be that have no right to eat of this Altar For our Direction herein the Apostle giveth his instance They which serve the Tabernacle §. 124. Of serving the Tabernacle THe Tabernacle here meant is that which was made by Moses Direction Exo. 36. 8 c. It was the place where all publick divine services were performed under the Law from Moses his time till Solomon had built a Temple See more hereof Chap. 8. v. 2. § 5. The Greek word translated serve is the same that is used Chap. 8. vers 5. § 12. To serve the Tabernacle or in the Tabernacle for this word is of the Dative case is to addict ones self to all the legal Rites which were used in the Tabernacle and belonged to the ceremonial Law The Apostle here speaks of such as lived after Christ was exhibited on earth and taken into heaven and had accomplished the substance and truth of all the legal shadows and types They by addicting themselves to the service of the Tabernacle did that which presupposed that Christ was not come For the shadow and substance the type and truth could not stand together or if they granted that he was come they presupposed that Christ and what he had done and endured was not sufficient for mans salvation but that it was necessary to adde an observation of the legal Rites thereunto For many taught this Doctrine Except ye be circumcised after the manner of Moses ye cannot be saved Act. 15. 1. Under Circumcision they comprized other legal Rites In these two respects That they made void the exhibition of Christ or impeached the sufficiency of his merit they deprived themselves of all right to him On these grounds saith the Apostle If ye be circumcised Christ shall profit you nothing Christ is become of no effect unto you The Apostles reason is this He is a debtor to do the whole Law Galat. 5. 2 3 4. As he that offendeth in one point is guilty of the whole Law James 2. 10. so he that addicteth himself to one Rite of the Law to be justified thereby bindeth himself to the whole Law and thereupon maketh Christ uselesse and fruitlesse unto him §. 125. Of the Popish Masse-Altar IF the Jews who in the Apostles time served the Tabernacle and waited on the Altar therein had no right to Christ what right may they be imagined to have to him who addict themselves to Ordinances of meer humane Invention placing Gods Worship therein and expecting Salvation thereby Among millions of other Inventions that make Christ to be fruitlesse to the observers of them Popish Masse-Altars may be reckoned Papists have in all their Churches Chappels and other places of devotion material Altars of stone to offer thereon the very body of Christ as they pretend So blinde or impudent they are as they stick not to produce this Text for a warrant of their Masse-Altars which thus they expresse We have a very Altar in the proper sense to sacrifice Christs body upon This they speak of the Altar of the Mass which can no way be intended in this place For 1. Their Altars of the Masse are many this is but one 2. Their Altars are visible material of stone This Altar is a mystical spiritual heavenly Altar 3. Their Altars in the outward matter of them are like the Altar under the Law but this Altar is directly opposed thereunto 4. This Altar is styled a golden Altar before the Throne Rev. 8. 3. Their Altars cannot be imagined to be such 5. They themselves do grant that Christ is the Altar under which the souls of Martyrs lay Rev. 6. 9. But this is that Altar 6. Masse-Altars were not in the Apostles dayes this was 7. Their Altars make this Altar to be of no use or at least insufficient For to use our Apostles Argument If the Altar here meant be sufficient what further need is there of other Altars Ch. 7. 11. 8. 7. On these grounds we may well conclude that they have no right to eat of this Altar who sacrifice upon Mass-Altars Of Papists carnall Service in other Points of Religion See Chap. 7. vers 16. § 82. §. 126. Of the meaning of Heb. 13. 11. Verse 11. For the bodies of those beasts whose bloud is brought into the Sanctuary by the High-priest for sin are burnt without the Camp THe causal Conjunction
FOR in this place intendeth both a proof and also an illustration which is taken from a solemn Rite under the Law which was a burning of a Sacrifice without the Camp so as the Priest who served in the Tabernacle nor might nor could eat thereof The Illustration is by way of resemblance thus As the Priest under the Law serving in the Tabernacle neither might nor could eat of that Sacrifice which was burnt without the Camp So they who under the Gospel serve the Tabernacle cannot partake of Christ who was the truth of that Type The Apostle writing to the Hebrews who were well acquainted with the legal Rites and too much addicted unto them doth oft strike on this string of the Judaical Law both in shewing the impotency of those Rites and also in framing Arguments from them to alienate their minds from them Thus he fighteth against them with their own weapons See Ch. 9. v. 13. § 68. The word translated Beasts according to the notation thereof signifieth a living creature For the Sacrifices before they were slain were living Our English according to the Latine cals them Animals and we style a man that wants understanding An Animal This word is applied to those living Spirits which attend the Throne of God Revelation 4. 6. By reason of their resemblance in Courage in Strength in Speed and other like Excellencies to some particular Beasts But here it is taken in the most usuall sense for bruit Beasts For such were offered up for Sacrifice The Beasts here meant were such clean Beasts as were appointed for Sacrifice In particular here may be understood 1. The red Heiser of whose ashes the purifying water was made Numb 19. 2 c. 2. The Bullock that was offered for the Priests sin Levit. 4. 3 c. 3. The Bullock that was for the sinne of the whole Congregation Numb 4. 14 c. 4. And that most especially the Bullock and the Goat that were both slain on the solemn annual day of Atonement Levit. 16. 27. The Body of these beasts are expresly mentioned because their life was taken away before they were burnt For they were slain at the Altar Numb 4. 4. So as by their bodies he means their carcasses under which these particulars are expressed The skin of the Bullock and all his flesh with his head and with his legs and his inwards and his dung Num. 4. 11. As for the Bloud of these Beasts it is here said to be brought into the Sanctuary Oâ—… the word Sanctuary See Chap. 8. v. 2. § 4. Here under the word Sanctuary both parts thereof are intended both the outward part called the Holy place and also the innermost called the most Holy For the bloud here mentioned was brought into both and sprinkled in them both Levit. 16. 14 15 16. This bloud did typifie the bloud and death of Christ whereby Satisfaction was made for sinne Therefore it is here said That the bloud was brought for sinne namely to cleanse and take away sinne both from the Priest himself and also from the people For it is expresly said That he shall offer his Bullock of the sinne offering which is for himself and make an atoâ—…ment for himself and his house Levit. 16. 6. It is also added That he shall make an atonâ—…ment for the people ver 24. Of the Priests offering for himself and the people See Chap. 5. v. 3. § 14. Yea it is said That he should make an atonement for the Holy place and the Tabernacle and the Altar Levit. 16. 16 20. For this end the bloud was sprinkled before and upon the Mercy-seat Levit. 16. 15. to shew the concurrence of Divine Justice and Mercy For that bloud did typifie the bloud and death of Christ whereby Satisfaction was made for sinne Gods Justice being satisfied by Christs bloud way was made thereby for approaching to the Mercy-seat and obtaining mercy The things in the Holy place and the Altar were sprinkled with bloud to take away that guilt of sin which man brings upon himself and upon all that he useth or is used for his good The word translated brought is a Compound and to expresse that composition it may be translated brought in thus brought in into the Sanctuary For the Preposition in iâ—… twice used 1. with the Verb in composition and then joyned with the Noun Sanctuary It sheweth that the beast was slain and so his bloud shed without those two holy places namely at the Altar and from thence carried into those places Thus Christ was offered up on earth there was his bloud shed but he carried it with him into heaven and there presents it to his Father at the Throne of grace Hereupon it is that his bloud or death hath a virtue and efficacy to cleanse away our sinnes and to take away the guilt and curse which we have brought upon all things that we use and upon all things that we do and undertake The foresaid bloud is here said to be brought by the Highpriest Of an Highpriest See Ch. 2. v. 17. § 172. The Highpriest is said to carry in this bloud 1. Because none else might enter into the most holy place Chap. 9. vers 7. 2. Because Highpriests were ordained for men in things pertaining to God Heb. 5. 1. 3. Because the Highpriest was an especiall Type of Christ who by presenting his own bloud at the Throne of grace maketh atonement for the sins of all Gods people Of the resemblances betwixt an Highpriest and Christ. See Chap. 8. v. 1. § 4. §. 127. Of burning beasts without the Camp THe Noun translated Camp is derived from a double compound Verb. The simple Verb signifieth to cast the single compound to cast in The double compound to cast about It is used to set forth a pitching of Tents or setting souldiers in aray The Noun is oft used for a Castle wherein souldiers lie in Garison Act. 21. 34 37. It is also put for an Army which consisteth of souldiers set in aray Hâ—…b 11. 34. And likewise for a Camp wherein souldiers lie together in their several Tents Rev. 209. In this place it hath reference to Israels abode in the wildernesse where they dwelt in Tents and their Tents were pitcht by several Standards as the Tents of souldiers use to be in a Camp The bodies then of the foresaid beasts were carried beyond all their Tents and burnt in a void place where were no Tents and in this sense are said to be burnt without the Camp The Lord who commanded the bodies of the beasts so to be burnt did thereby manifest that he would not leave the Priests to feed on those Sacrifices as they did on others and therefore to take away both liberty and possibility of eating thereof he caused them so to be burnt and that in a type as the Apostle sheweth in the next verse As these so other Sacrifices especially those which are