3. It is giuen to men of eminent place and excellent parts Exo. 22. 28. Exo. 7. 1. Psa. 82. 6. For these after an especiall manner bear the Image of God 4. It is ascribed to Angels Psa. 8. 5. Because they are of all creatures the most excellent and the fairest representation of Gods excellency See § 107. Therefore not without cause is the word by the ancient Greek Translators turned Angels and the Apostle who was guided by the same Spirit that the Psalmist was quoting it so gives evident proof that Angels are there meant So again is the very same Hebrew word by the same Greek Interpreters translated Angel Psa. 8. 5. and justified by the Apostle Heb. 2. 7. The Chaldee Paraphrase doth in sundry other places so expound it So much also will follow by just and necessary consequence for if all Gods that is all creatures that in any respect may be called Gods are to worship Christ then Angels also §. 71. Of Angels relation to God THe Angels here spoken of are called Angels of God in sundry respects 1. They are of God as created by him the work of his hands Col. 1. 16. 2. They bear Gods Image and of all creatures are most like unto God in the kinde of their substance which is spiritual and in the glory thereof In this respect they are stifed Sonnes of God Job 1. 6. 3. They are Gods speciall and pricipal servants continually attending upon him Psa. 68. 17. 103. 20 21. Dan. 7. 10. Mal 18. 10. 4. They have ever remained stedfast with God notwithstanding other Angels left their own habitation Jude ver 6. Therefore for distinction sake the good Angels are called Angels of God but evil Angels Angels of the devil Mat. 25. 41. 2 Cor. 12. 7. § 72. Of varying from the Letter of the Text. Object THis correlative of God is not in the Originall Hebrew Text Psa. 97. 7. Answ. It is not against the Text but rather implied therein For 1. They that are stiled Gods may justly be said to be of God 2. Christ would not accept worship done to him by Angels of the devil Mar. 3. 11 12. Can we then think that the Father would command such Angels to worship his Sonne And if Angels of the devils be not there meant then they must needs be Angels of God which are intended in the place quoted 3. To take away all ambiguity the LXX addes this relative particle HIS thus worship him all ye HIS Angels and the Apostle to make the point appear more clear expresseth the correlative thus Angels of God See Chap. 13. v. 6. § 78. Because I shall have oft occasion to make mention of the seventy Interpreters of the Old Testament into Greek who are oft expressed by these Letters LXX I think it meet at this first mention of them distinctly to set down their History as an ancient Father hath left it upon record thus Ptolomy the Sonne of Lagus desirous that the Library which he had made in Alexandria might be replenished with worthy Books of all sorts prayed the Jews at Ierusalem to have their Scriptures interpreted into the Greek Tongue thereupon they who were then under the Macedonians sent to Ptolomy seventy Elders such as perfectly understood the Scriptures and the Hebrew and Greek Tongue according to his desire He willing to make proof of them and fearing lest they should conceal by their Interpretation that truth which was in the Scriptures by a mutual consent severed them one from another and commanded every one of them to interpret the same Scripture and this he did in all the Books But when they met together in one before Ptolomy and compared their Interpretations God was glorified and the Scriptures beleeved to be truly divine all of them rehearsing the same Scripture both in the same words and in the same names from the beginning to the end that even the present Gentiles might know that by the inspiration of God the Scriptures were interpreted Such additions of words or alterations of phrases as make to a more perspicuous expression of the Authors minde may well be done by such as quote his sayings For such as only cite Testimonies for proof of a point are not so strictly tied to the words as Translators are It is enough for the former to retain and expresse the true meaning of the Text which they cite though it be in other words Thus change of phrase doth oft better expresse the minde and meaning of the authour then a translation word for word Therefore a faithfull Interpreter stands not over-strictly upon the letter That which the Apostles aimed at was not to hunt after letters and syllables but to prove doctrines See Chap. 3. v. 9. § 100. Cha. 9. v. 20. § 106. This may serve in generall to answer the alteration of the person in expressing worship For the Psalmist useth the second person as speaking to the Angels thus worship him all ye Angels And the Apostle useth the third Person as speaking of the Angel thus Let all the Angels worship him Both phrases set forth one and the same sence As for the difference this reason may be given The Psalmist endeavouring to set out the magnificence of Christ in the best manner that he could amongst other very elegant expressions useth this Rhetoricall Apostrophe to the Angels worship him all ye Gods But the scope of the Apostle is only to give a proof of Christs excellency above Angels For this purpose it was the fittest expression to set it down positively thus Let all the Angels of God worship him §. 73. Of ALL Angels alike subject to Christ. THis generall particle ALL is expressed because there are many Angels For Michael had an Army of Angels to fight against the Dragon and his Angels Rev. 12. 7. And Christ could have had more then twelve Legions that is 79992. to have guarded him Mat. 26. 53. Daniel makes mention of thousand thousands yea of ten thousand thousands Dan. 7. 10. And to shew that their number exceeds all number the Apostle stiles them an innumerable company of Angels Heb. 12. 22. But be they never so many they are comprised under this particle ALL so as all and every one of them must worship Christ. Yea if there be distinct and different degrees among them and severall orders all those degrees and orders whether more or lesse eminent superior or inferior are comprehended under this universall particle ALL For as the Apostle noteth in the last verse of this Chapter they are ALL ministring spirits If they be All ministring spirits for them who shall be heirs of salvation much more are they All to worship Christ. For he is the Creator of ALL even of Thrones and Dominionâ—… and Principalities and Powers Col. 1. 16. He is the Head of ALL Col. 2. 10. and he is advanced far above them ALL
Eph. 1. 21. If therefore these Titles of distinction Principalities Powers c. give any preheminence to some of the Angels above others yet that preheminency doth not exempt them from this duty of worshiping Christ Iesus at whose name every knee must bow of things in heaven or earth Phil. 2. 10. Not without cause therefore this generall particle ALL is here used Let all the Angels of God worship him He that saith ALL excepteth none at all §. 74. Of Worship THe evidence here noted whereby Christ is declared to be more excellent then all the Angels is in this act worship enjoyned to Angels For he that is worshiped is thereby manifested to be far more excellent then they who worship him Worshiping one is much different from blessing one That is an act of the inferiour This of the Superiour Without all contradiction the lesse is blessed of the better Heb. 7. 7. And without all contradiction the better is worshiped of the lesse especially if worship be taken as here in this place The Hebrew word used by the Psalmist and translated worship cometh from a root that signifieth to bow down as Isa. 51. 23. Bow down that we may go over thee It is most frequently used in the last Conjugation which addeth much emphasis and importeth both a reciprocall action reflecting upon ones self thus He bowed himself 1 Sam. 20. 41. and also a thorow serious performance thereof even to the ground and therefore the word earth is oft added thereto to shew a bowing as low as can be even to the earth or ground Gen. 33. 3. It is most frequently used for an expression of honour and reverence to another namely to him unto whom or before whom this gesture is performed which some Translators set out by this Paraphrase they bowed themselves presenting honour and others expresse it by this one word adore or worship The Greek word here used by the Apostle is somewhat answerable to the Hebrew For it is compounded of a word that signifieth to kisse For they that doe honour or reverence to others use to kisse their mouth as of old they were wont yea as now their hands knees and as it is done to the Pope feet and shoes yea the very earth where they stand The frequent mention of kissing to set out reverend and humble subjection in sacred Scripture sheweth that this was an accustomed gesture of testifying reverence and honour When Pharaoh advanced Ioseph next to himself and would that all his people should yeeld reverend subjection to him thus he expresseth it On thy mouth shall all my People kisse Gen. 41. 40. that is as the last English Translators have turned it shall be ruled or as others shall obey or shall be subject Thus when Samuel had annointed Saul to be King he kissed him 1 Sam. 10. 1. in testimony of reverence and subjection In this respect Moses kissed his Father in Law Exo. 18. 7. And Idolaters in this respect are said to kisse the calves Hos. 13. 2. And they who would not yeeld honour and subjection to Baal are thus set out Their mouth hath not kissed him 1 King 19. 18. yea the reverence and obedience which is required of Sonnes of men to the Sonne of God is thus expressed Kisse the Sonne Psa. 2. 12. But to let passe the Metaphor the word used by the Apostle doth usually signifie as here it is translated worship Worship is a reverend manifestation of that high esteem which we have of another and it is divine or civil §. 75. Of the difference between Divine and Civil Worship DIvine worship is that which is performed in acknowledgement of Deity or any divine excellency in that to whom it is performed This is due to God alone For it is written Thou shalt worship the Lord thy God and him only shalt thou serve Matth. 4. 10. That exclusive particle only must be referred to worship as well as to serve or else it giees not a full answer to the devils temptation For where the devil tempted Christ to worship him Christ repels it with this answer thou shalt worship the Lord. Now the sense of the answer lieth in this that God only is to be worshipped therefore none else Nor Apostle Acts 10. 26. nor Angel Rev. 19. 10. would accept such worship tendred to them because it was proper to God alone Yea Mâ—…rdecai would rather hazard his own and all the Jews lives then yeeld such worship to a meer man Hest. 3. 2. The fiery furnace could not move Daniels three companions to yield worship to an Image Dan. 3. 18. Civil worship is that which is performed in acknowledgement of some eminencie or excellency in them to whom it is performed Thus it hath been performed to Angels in regard of their eminency in glory Gen. 19. 1. To Kings for their eminency in dignity and authority 2 Sam. 24. 20. So also in like respect to other Governours Gen. 42. 6. And to Parents Exod. 18. 7. 1 King 2. 19. And to Masters 2 Sam. 18. 21. Such worship hath also been performed to men for the excellency of parts and gifts wherewith God hath endowed them 2 King 2. 15. In all these and other places where reverence is shewed to men the very word which the Psalmist useth Psal. 97. 7. and is translated worship is used So as of necessity we must distinguish betwixt the kindes of worship when it is done to the Creator and when to creatures In the Psalm quoted and in this text it is most manifest that divine worship is meant which Angels are commanded to yeeld to Christ whereupon by an undeniable consequence it followeth that Christ is infinitely more excellent then Angels It is further observable that this duty of worshipping Christ is not left as an arbitrary matter to the Angels to do it or not to do it but it is put as a duty upon them and that by way of command Let all the Angels of God worship him If Angels much more must men worship Christ. See § 128. §. 76. Of the Resolution of the sixth Verse Verse 6. And again when he bringeth in the first begotten into the world He saith And let all the Angels of God worship him THe second Argument to prove Christs excellency above Angels is in this verse It is taken from that worship which is due to Christ and it is so set down as with all the inferiority of Angels to Christ is proved thereby Two Arguments proving two distinct points are here couched together The first is to prove Christs superiority It may be thus framed He who is to be worshipped is greater then they who are to worship him But Christ is to be worshipped by Angels Therefore Christ is greater then Angels The second is to prove Angels inferiority It may be thus framed They who are to worship are inferior to him that is to worshipped by them But Angels are to worship
humane nature This Compound is in the New Testament used eighteen times Six times in this Epistle and every where to set forth such things as belong to the highest heavens or tend thereunto It is here in this place attributed to Saints calling 1. To distinguish it from earthly callings Thus our heavenly Father is distinguished from earthly Fathers Matth. 18. 35. and heavenly bodies from earthly 1 Cor 15. 40. 2. To shew the excellency thereof For excellent things are called heavenly great deep excellent mysteries are called heavenly Joh. 3. 12. 3. To deelare the end of this calling which is to bring us to an heavenly kingdom 1 Thes. 2. 12. namely an inheritance incorruptible reserved in heaven 1 Pet. 1. 4. In regard of this excellency The calling of Saints is also called an high calling Phil. 3. 14. and an holy calling 2 Tim. 1. 9. This particular excellency here mentioned by the Apostle is of force to enamoâ—… our souls the more therewith and to raise up our hearts unto heaven seeking the things that are above It doth also instruct us how to walk worthy of this calling namely by an inward heavenly disposition and an outward heavenly conversation § 16. Of the Priviledges of Saints calling THis Epithete heavenly implieth a great priviledge of the calling of Saints For it implieth one speciall end thereof which is to fit us for heaven There 〈◊〉 also sundry ends noted in other places which are as so many other priviledges such as these that follow 1. Spirituall life This the Apostle intendeth where he joyneth these two together God quickneth the dead and calleth c. Rom. 4. 17. Before men are called they are dead in sins Eph. 2. 1. But when Christ effectually calleth any his voice pierceth into their soul as powerfully as it did into the body of the damsell which was new dead Mar. 5. 41 42. Or of the young man that was carrying out on a Beer to be buried Luke 7. 13 14 15. Or of Lazarus that had been dead four daies Iohn 11 43 44. This is evident by this promise of Christ The dead shall hear the voice of the Son of God and they that hear shall live Joh. 5. 25. This is such a priviledge as scarce a greater can be desired All that a man hath will he give for his temporall life Job 2. 4. what then for spiritual life 2. Light and sight These I joyn together because one without the other is of no use Of what use is light to a blinde man And of what use is sight to him that hath no light to see by Besides by these two an effectuall calling is distinguished from a meer formal calling They who are only outwardly called have light shining upon them in that they have the Word preached unto them In this respect it is said The light shineth in darknesse and the darknesse comprehendeth it not Joh. 1. 5. But they who are inwardly called have also sight given unto them the eyes of their understanding are opened I have called thee saith the Lord to his Son to open his blinde eyes Isa. 42. 6 7. And the Apostle saith that he was sent to open mens eyes and to turn them from darknesse to light Act. 26. 19. That this is a priviledge of Saints calling is evident by this phrase God hath called you out of darknesse into his marvelluus light 1 Pet. 2. 9 Though this priviledge be not simply greater then the former yet it addes much thereunto For what is life to them that live in darknesse but a kinde of death It is very uncomfortable Therefore darknesse and death are oft joyned together Isa. 9. 2. Iob 10. 21 22. So on the coutrary life and light are joyned together Ioh. 1. 4. to shew that life is no life without light Eternal death is in Scripture set out by darknesse Mat. 8. 12. 3. Holinesse God hath called us unto holinesse 1 Thes. 4. 7. How great a priviledge this is hath been before shewed § 7. 4. Liberty The Apostle expresly saith that we are called unto liberty Gal. 5. 13. Before we are called we are in bondage under Satan sinne and death Eph. 2. 2. Rom. 6. 17. Heb. 2. 5. yea under the rigour and curse of the Law Gal. 3. 10. and under the infinite wrath of God Eph. 2. 3. Now according to the Lords under whom we are in bondage is our bondage the more grievous From all the aforesaid bondage we are called and set at liberty This priviledge much amplifieth the benefit of both the former To bondslaves what is life even worse then death And light and sight are of little use to such as have no liberty to use them but rather an aggravation of their misery 5. Communion or fellowship of Iesus Christ 1 Cor. 1. 9. By vertue of their effectuall calling Saints are engrafted or incorporated into Christ Jesus and made members of his mystical body 1 Cor. 12. 12. Hereby we come to be his and he to be ours and we to have a right to all that is his as our Mediatour 1 Cor. 3. 22 23. This is a greater priviledge then all the other Without this the other are no priviledges at all Without Christ life is but a death light but darknesse sight but blindenesse liberty but bondage By vertue of this fellowship God is our Father Ioh. 20. 17. Christ our head and husband Eph. 5. 23 32. yea our brother Heb. 2. 11 12. The holy Ghost is our comforter and instructer Ioh. 14. 26. Angels our attendants Heb. 1. 14. Heaven our Inheritance 1 Pet. 1. 4. All things are ours 1 Cor. 3. 22 23 6. Eternal life and salvation Lay hold saith the Apostle on eternal life whereunto thou art called 1 Tim. 6. 12. God hath called you to salvation 2 Thes. 2. 13 14. This is stiled Gods kingdom and glory 1 Thes. 2. 12. This in reference to our good is the main end of all that Christ did and suffered for us It must needs therefore be a very great priviledge The first priviledge was spiritual life the last is eternal life §. 17. Of the sense of this word Partakers THE good opinion of the Apostle about their calling to whom he wrote iâ—… especially manifested in this Word Partakers For hereby he sheweth that he was perswaded that they had a part therein Of the notation of the Greek word translated Partakers See chap. 1. § 122. Chap. 2. § 139. Here two things are especially intended under this word Partakers 1. All Saints have a like share in the heavenly calling They being Partakers thereof have every one g part therein as well as a right thereto All the Israelites were in this sense partakers of the same priviledges They were all under the cloud and all passed through the Red Sea and were all baptized c. and did All eat the same spirituall meat and did All drink the same spirituall drink 1 Cor. 10 2 3 4. Ye are all one in Christ Iesus
to a promissory oath the end whereof is First to bind him that sweareth to make good his word Secondly to perswade them for whose sake he sweareth to rest on his word Thus an Oath is for confirmation The latter they refer to an assertory Oath which is 1. To bind the swearer to utter the whole truth and nothing but truth 2. To perswade others that that which is sworn is such a truth as they may well rest upon Thus an oath proves to be an end of all strife When no witnesses can be brought to prove a thing nor sure evidences given whereby the matter in question may appear to be true nor undeniable reasons on either side given in matters of doubt great controversie useth to be made thereabouts but an oath useth to end this controversie and that because God who knoweth the truth who loveth truth who hateth falshood who can and will revenge falshoods is made a witness and Judge And it is taken for granted that no man will provoke God to take vengeance on him By this it appeareth that an oath is a most firm and inviolable bond Men living rest on it as Abraham rested on his servants fidelitie when his servant swore to him This was a promissory oath Gen. 24. 9. So David rested upon Achish his favour when he thus sware unto him surely as the Lord liveth thou hast been upright c. 1 Sam. 29. 6. This was an assertory oath Yea dying men also use to rest upon an oath as Iacob did when Ioseph sware to bury him as he desired Gen. 47. 31. The Apostle inserteth this relative to them in reference to men before mentioned for they cannot know others intents for things to come nor the truth of their words concerning things past but by proofs and an oath in sundry cases is the only proof and evidence that can be given Men therefore use to rest therein and so they ought to do God knows the truth of mens words either in asserting things past or in promising things to come so as in reference to God there is no need of an oath neither is it properly to him an end of strife But men need this kind of proof and to them it is an end of strife This generall ALL is added because there are sundry cases concerning things past present and to come publick and private as was shewed § 119. wherein there is need of an oath to satisfie and settle mens minds about the truth of them and in them all men must upon an oath rest satisfied if at least there be no apparent reason to the contrary An oath is an end of ALL strife §. 122. Of the error of Anabaptists in condemning all swearing THere are sundry errors contrary to the fore-mentioned doctrine of an oath 1. Anabaptists hold that it is unlawfull for Christians to swear The contrary doctrine concerning the lawfulnesse of an oath is sufficiently proved before § 116. Anabaptists herein shew themselves Disciples of the ancient Manichees who denied the Old Testament to be Gods word and that among other reasons of theiâ—… because it justified the lawfulnesse of swearing The main ground that Anabaptists pretend is taken from these words of Christ swear not at all neither by heaven c. Matth. 5. 34. The like is set down Iam. 5. 1â—… Answ. They raise their argument from a mistake of the true sense of these Scriptures for they take that to be spoken simply which is intended respectively That Christ did not simply forbid swearing is evident by this which he saith before in this Sermon Think not that I am come to destroy the Law or the Prophets Matth. 5. 17. Both Law and Prophets do approve swearing on just occasion as was shewed § 116. Christs main scope in that part of his Sermon wherein he interpreteth many of the Commandements of the Morall Law is to cleer that Law from the false glosses of the Pharisees Now concerning this Law of swearing the Pharisees taught two things 1. That they might not forswear themselves which if they did not they thought that the third Commandement was observed 2. That they might swear by some creatures as by heaven earth c. Against these two errors Christ directed his speech Against the first thus To swear unduly is against the third Commandement which saith Thou shalt not take the name of the Lord in vain Exod. â—…0 7. So 〈◊〉 they who did not rightly observe the rules of swearing took Gods name in vain and brake the third Commandement Against the second thus Gods glory is some way or other manifested in his creatures for heaven is Gods throne earth his footstool and so in the rest In which respect to swear by creatures is to dishonour God Anabaptists urge this phrase not at all To this I answer that the clause may have a double reference 1. To vain swearing which is the point that Christ there laboureth to supâ—… so as in this sense he intends thus much Be not moved on any occasion to swear vainly and unduly 2. To swearing by creatures then it intends thus much swear not at all by heaven or earth or any other creature Againe Anabaptists presse this phrase let your communication be Yea Yea 〈◊〉 Nay Matth. 5. 37. In answer to this I grant that these phrases Yea Yea Nay Nay do imply a simple affirmation or negation without confirming it by oath but withall I say that this direction is about a mans ordinary and common communication When there is no great or weighty cause to affirm or deny upon oath Lastly they insist upon this phrase Whatsoever is more then these commeth of 〈◊〉 Two things are answered hereunto 1. That the occasions that force men to swear though the oath be dâ—…ly and justly made come of evill namely of the evill disposition of them who will noâ—… believe a truth spoken unlesse it be confirmed by oath â—… That to use asseverations and oathes in ordinary speech is of an evill dispositiâ—… or of the Devill himself who is that evill one As for that which is written Iam. 5. 12. we are to hold that the Disciple who 〈◊〉 his Masters own words used them in his Masters sense It appeared that the errors about swearing which were frequent in Christs time continued also in that time wherein the Apostle Iames wrote his Epistle and therefore in his Masters words 〈◊〉 sense be laboured to suppressâ—… that evill custome Object To justifie swearing is to give liberty to common swearing Answ. 1. Not so Doth justifying true religion give liberty to superstition â—… Necessary truths must not be concealed much lesse denied because they may be perverted Some men have such a spider-like disposition as they will suck poâ—…son out of the sweetest flowers §. 123. Of undue swearing by creatures A Second error is swearing by creatures This is not only practised by the vulgar sort of Papists in their ordinary speech who commonly swear by the 〈◊〉 Crosse
ariseth partly from their endeavour after peace and partly from Gods blessing upon their endeavour Great are the benefits which peace brings to a Kingdome Therefore righteous Kings seek it and God gives it as a blessing to them Of the benefits of peace See the Churches Conquest § 96. 1. This may serve as a just taxation of those that delight in war who are never well when they are out of war They will therefore pick quarrels thinking to get a name thereby to live on spoiles to trample under and triumph over others Such are no Kings of righteousnesse They are more fit to live in wildernesses among tygers and other ravenous beasts yea in hell among Devils then among men 2. Hereby Kings and others may testifie their righteous disposition namely by love of peace hereunto we are much exhorted Rom. 12. 18. Heb. 12. 14. Christ would have us not only keepers of peace but also makers of peace Matth. 5. 9. Holinesse and peace must go together Heb. 12. 14. Neither must the unrighteousnesse of others make us break peace nor must love of peace make us lose righteousnesse 3. Pray that these two may ever go together that Melchisedec may dwell in Salem Pray that the wars begun may end in peace and that that peace may be a peace of righteousnesse 4. Be thankfull to God for that peace that we have so far as it meeteth with righteousnesse and for the benefits that we enjoy thereby §. 23. Of Mysteries couched under Histories IN the third verse there are four mysteries taken from things concealed They are all spoken of Melchisedec as a type respectively because they are not by the holy Ghost expressed For in those Scriptures where mention is made of Melchisedec there is not any mention made of his Father Mother descent birth or death But all those things are spoken of Christ the truth simply and properly The 〈◊〉 though it go from the words and from the sense also applyed to Christ yet in relation to Melchisedec giveth the right sense thus whose Father and Mother are not written in the Genealogies nor the beginning of his 〈◊〉 nor end of his life A learned interpreter of the New Testament thus translates it who was 〈◊〉 〈◊〉 unknown Father c. This phrase without descent thus The originall of 〈◊〉 stock cannot be declared Though these may shew the meaning of the words as applyed to the type 〈◊〉 they lose the emphasis of them and obscure the mysteries contained in them Object There are many men mentioned in Scripture whose Father Mother descent birth and death are not recorded in Scripture as Obadiah Habbakuk 〈◊〉 〈◊〉 and others Answ. The parentage kindred birth and death of these and sundry otherâ—… 〈◊〉 passed over because there was no great end of knowing them But these were â—…cealed in the History of this man purposely to imply a mystery Quest. How may we know this Answ. Because the Apostle who was guided by the same Spirit that 〈◊〉 〈◊〉 〈◊〉 were hath observed as much For the Spirit knoweth his own meaning 〈◊〉 one inspired by the Spirit of God had not revealed this mystery all the 〈◊〉 spirits of men that ever were could not have found it out for it is a deep 〈◊〉 and as closely couched in the History as ever any was We may learn hereby diligently to compare the Old and New Testament â—…ther thus may many profound mysteries be discovered Thus thou shalt find 〈◊〉 Ark. 1 Pet. 3. 21. the cloud the red-sea the Rock and Manna 1 Cor. 10. 2 3. to be such Sacraments as ours Thus thou shalt find the two children of Abraham 〈◊〉 born of a bond-woman the other of a free-woman to set forth children of 〈◊〉 flâ—…sh and of the spirit and their two mothers the two testaments Gal. 4. 24. c. Thus shalt thou find many legall rites and ceremonies applyed to their proper 〈◊〉 and substance and many dark and obscure prophecies cleerly revealed and opened §. 24. Of mysteries spoken of Melchisedec applyed to Christ. THe first three Greek words translated without Father without Mother without descent are here only used in the New Testament They are all compound words and that with the privative preposition that implyeth a plain negation of a thing 1. This without Father must needs be applyed to the humane nature of Christ. For as God the second Person in sacred Trinity he is the Son of the first Person which is his Father Ioh. 5. 17. But as man he had no proper Father he was born of a pure Virgin Isa. 7. 14. Matth. 1. 23. Luk. 1. 35. As for Ioseph the husband of his Mother it is said That he was supposed to be his Father Luk. 3. 23. and that to hide this great mystery from such as were obstinately malitious 2. This Epithite without Mother must needs have reference to Christs divine â—…ture for we shewed before that as man he had a Mother he was born of the Virgin Mary The History of his birth is distinctly set down by the 〈◊〉 But it is blasphemy to think that as God he should have a Mother The great Lord of heaven and earth is not like the gods of the heathen who were imagined to 〈◊〉 their wives and some of them to be born of Mothers Object The Virgin Mary is stiled the Mother of God Answ. That is by reason of the hypostaticall union of his two natures in which respect that which is proper to one nature is attributed to the other 〈◊〉 the Son of man is said to be in heaven Joh. 3. 13. because the divine Nature to which Christ humane Nature was united was in heaven So God is said to 〈◊〉 the Church with his own bloud Act. 20. 28. because the blood of that humane Nature which was united to the divine was shed to that end 3. This Epithite without descent or without pedigree or without kindred 〈◊〉 also be meant of his divine nature in reference whereunto he had no ancestors 〈◊〉 posterity In reference to his humane nature both Matthew and Luke set down his distinct Genealogie Matt. 1. 1. c. Luke 3. 23. c. In regard of his divine nature he was begotten of his Father by an eternal unalterable unconceivable generation 4. The last mystery consisteth of two branches One that he had no beginning of 〈◊〉 The other Nor end of life These two set down a true proper eternity without beginning and end See hereof The Explanation of the Lords Prayer § 224. This most properly and principally is to be taken of his divine nature As God he is Alpha and Omega Rev. 1. 8. Of Christs Eternity see Chap. 1. § 129. 143. 145. Christ as man had his beginning in the Virgins wombe after many hundred Generations had passed in the world even in the 3928 year of the world and about 34. yeares after there was an end of his mortall life in this world for he was
institution is Contrary hereunto are all popish ceremonies which are made signs and significations of divine matters without any divine institution Quest. May not men make spiritual applications of external things to spiritual and heavenly uses without an expresse divine institution Answ. We must put difference betwixt allusions taken from some resemblanâ—…es of things and divine significations to assure us of the participation of spiritual benefit signified thereby We may make allusions of outward matters to put us in minde of heavenly things As from washing our hands we may make an allusion of cleansing our souls by Christs blood from putting off and putting on our apparel we make an allusion of putting off the old man and putting on the new man But for such significations as shall assure us in a right use of such and such external matters to partake of such and such spiritual blessings we must have a divine warrant which is a divine institution Such a warrant we have for Baptisme and the Lords Supper and the sacramental rites thereof In that the holy Ghost signified evangelical mysteries by legal types it will be good pains to search into those types and mysteries couched under them as hath been shewed See chap. 4. v. 8. § 50. and chap. 8. v. 8. § 50. §. 47. Of the way to Heaven not manifest while the Tabernacle stood THe matter which the forementioned types and services signified is generally propounded in these words The way into the holiest of all was not yet made manifest c. Word for word it may be thus read The way of the holies The Greek word Holies is of the plural number and signifieth holy places Where it is set alone it is usually put for the first part of the Tabernacle See § 4 14. and to distinguish the second part of the Tabernacle from the first the word is doubled and stiled holies of holies 2. This word holies as it stands alone is put for the second part of this Tabernacle v. 25. 3. The word Holies is put for the whole Tabernacle in opposition to other places v. 1. 4. Holiest is put for Heaven it self v. 12. Thus it is here taken Therefore our English to make the point more clear have translated it The holiest of all Of Heaven stiled an holy place See v. 12. § 59. By way he meaneth the true right proper means of entering into Heaven which was Christ himself See chap. 10. v. 20. § 54. The word translated made manifest cometh from a root that signifieth to bring forth into light or to shine or appear Iohn 1. 5. Rev. 1. 16. From thence is derived an adjective which signifieth manifest Luke 8. 17. and thence this verb to make manifest or to make clear and evident Iohn 3. 21. The meaning then of this phrase is this that it was not fully and clearly manifested under the Law that Christ was the onely true way of entering into Heaven This is not simply to be taken as if true Saints and beleevers did not at all know Christ to be the way to heaven or as if they did not enter into heaven when they died for Lazarus is said to be carried into Abrahams bosome when he died Luke 16. 22. That was into Heaven for it is opposed unto Hell into which Dives was carried and in Scripture we read of no third place out of this world betwixt Heaven and Hell And as for Christ who is the way the truth and the life John 14 16. the only 〈◊〉 way that leadeth unto life he was ever the same Heb. 13. 8. yea he was a Lamb slain from the foundation of the world Rev. 13. 8. And of Abraham it is said that he sâ—…w Christs day and was glad John 8. 5. 6. And of the Prophets it is said that the spirit of Christ which was in them testified before hand the suffering of Christ and the glory â—…at should follow 1 Pet. 1. 11. These words therefore must be taken comparatively that the way to heaven was not so fully so clearly so conspicuously so efficaciously made known under the Law as now it is under the Gospel There were then promises prophesies rites and types to declare that a Messiah a Saviour should come and do all things fit to bring mâ—…n to salvation but the Gospel sheweth that he is come and after what manner he came in particular and distinct circumstances and what he hath done and endured to bring men to salvation These things were not then made manifest they were not then actually accomplished so as they could not be so clearly known of them as they are of us This obscurity continued all the time that the Law was in force which the Apostle thus expresseth while as the first Tabernacle was yet standing This phrase The first Tabernacle is taken two wayes 1. In opposition to the most holy place which is called the second Tabernacle v. 2. 3. and in that sence it is put for that part of the Tabernacle whereinto all sorts of Priests had liberty to enter v. 6. 2. In opposition to the spiritual Tabernacle wherein Ministers of the Gospel accomplish Evangelical services This is the spiritual Tabernacle which is intended Ezek. 37. 27. Rev. 13. 6. This is called the Kingdom of Heaven Mat. 11. 11. In reference to the first it is here intended that strict restraint of people and Priests to have access to the Mercy-seat and the restraint of high Priests having access thereunto at all times namely to go alone and but once in a year did declare that there was a time to come when our great High-Priest and all spiritual Priests and people of God should at all times on all occasions have free access to the Throne of grace but was not then while those things were so performed to the life and to the full revealed In reference to the second it is implyed that while the politie of the Jews and their ceremonial worship continued the substance and truth of them could not be exhibited and fully revealed In this latter sense the Tabernacle is synâ—…cdochically put for the Temple which Solomon built and for that also which Zorcbabel built yea and for all the rites and types of the Law so as while those places and rites remained no way could be made for the Gospel wherâ—…by the true way to heaven was clearly and fully revealed Hereby the Apostle would have Christians to know 1. That the Law and the appurtenances thereof obscured the clear and bright light of the Gospel 2. That the Law and the Gospel could not stand together This phrase was not yet made manifest implyeth a dark obscuring Cloud which was the Law And this phrase while as the first Tabernacle was yet standing doth shew that the light of the Gospel could not shine while the Tabernacle and the rites thereof stoâ—…d in force All this was to draw the mindes of the Hebrews and of all other Christians from conformity to
house Acts 16. 15 33. 12. Gaius with an honourable testimony Rom. 16. 23. 3 Ioh. 1 5 6. 13. Onesiphorus with Pauls prayer 2 Tim. 1. 18. 14. The Barbarians with cure of their sick bodies and souls Acts 28. 9. 15. The greatest recompence of all is that recompence which Christ giveth at the day of judgement Matth. 25. 34 35. All these give evidence of the notice which God taketh of those which set themselves to do what he requires and of his approbation thereof He also gives proof of the goodnesse kindnesse bounty and other like gracious properties of God in not suffering good things to passe away without a recompence Psal. 62. 12. Hereupon the Apostle saith that whatsoever good thing any man doth the same he shall receive of the Lord Eph. 6. 8. It is therefore a strange conceit of men to think that all that is bestowed on strangers is lost and thereupon omit many fair opportunities of bringing manifold blessings to themselves For our parts we have just cause to judge that as in other works of mercy so in this what is given is as seed sown which will bring forth in 〈◊〉 season a plentifull crop §. 20. Of Gods giving more then expected THat which the Apostle saies of their receiving this blessing unawareâ—… gives us to understand that men in the good things which they do oft receive more from the Lord then they looked for Whereas it is said that the â—…ing asked life of God it is added that God gave it him even length of daies and that for ever and ever Psal. 21 4. And where Solomon asked wisdom of God sufficient to govern his people God gave him so wise an heart that there was â—…one like him before him nor after him Yea he gave him also that which he 〈◊〉 not both riches and honour c. 1 King 3. 12 13. So where Hanna desired a sonne of God God gave her three sonnes and two daughters Ruthâ—…ccompanieth â—…ccompanieth her poor mother in law for the true Religion sake and unawares 〈◊〉 meeteth with a great Prince of the Tribe of Iudah to be her husband as from her though an alien descended the Messiah Ruth 1. 16 17. 〈◊〉 13. Matth. 1. 5. Saul goeth to a Seer to enquire after his fathers Asses and 〈◊〉 heareth news of a Kingdom intended to him 1 Sam. 9. 6 7. 10. 1. 〈◊〉 to give a proof parallel to this of my Text yea farre exceeding it the Disciples that constrained a stranger as they thought to abide with them entertained 〈◊〉 Lord Jesus unawares Luk. 24. 29. God doth thus exceed in his remuneration to give evidence of his free grace and bountifull minde To give what is not so much as thought on argueth free grace To give above expectation argueth bounty What an encouragement is this for a Christian cheerfully to do his duty and constantly to go on therein referring the issue to God He may do more then is desired or expected yea or thought on For he is able to do exceeding abundantly above all that we ask or think Eph. 3. 20. §. 21. Of applying to our selves rewards given to others COncerning the persons that unawares were thus recompenced they are thus set down some Hereby the Apostle himself inferres that every one who performed that duty received not that particular recompence yet he sets it down as a motive unto all For all may be encouraged by that recompence which is given to some only This kinde of argument is oft and much pressed in the New Testament In the inference which this Apostle makes in the beginning of the sixt verse of this Chapter Concerning Gods imputing righteousnesse unto Abraham who beleeved the Apostle inferres that it was not written for his sake alone But for us also to whom it shall be imputed if we beleeve Romanes 4. 23. 24. From Gods delivering Lot out of Sodom when it was consumed with fire the Apostle maketh this conclusion The Lord knoweth how to deliver the godly c. 2 Pet. 2. 9. This Apostle having set down the many great rewards which God gave to the â—…aith of his servants in the 11th Chapter of this Epistle maketh this inference Wherefore let us run with patience Heb. 12. 1. On this ground Saints of old pleaded for themselves Gods former dealings with others as Psal. 22. 4 5. 2 Chron. 20. 7. Nehem. 9. 10. Gods blessings on some are evidences of his good will of what is pleasing to him and what he approves For did he not approve such and such things and were he not well-pleased with them certainly he would not bestow blessings on the performers thereof in reference to the doing of them Now God is ever of the same minde Iob 22. 13. Malach. 3. 6. what once he approveth he will ever approve and what he approveth he will assuredly recompence This assuredly is the best and most proper use that we can make of Gods former gracious dealing with Saints registred in sacred Scripture namely to apply them to our selves and to be encouraged thereby to go on in such courses as they did resting on this that God approves us therein and that he will recompence us some way or other They who reade the acts of Saints and Gods goodnesse to them as meer histories of things done in former times and apply them not to themselves fail of the best use to be made thereof Wherefore to make a right use of the Scriptures observe these few Rules 1. Exercise thy self in Gods Word by reading and hearing it frequently diligently that thou maist be well acquainted with the very letter and history of the Scripture 2. Use all means to get understanding of the true sense and meaning thereof For this end Prayer Meditation Conference and diligent attending upon the publique Ministry are good helps 3. Beleeve what thou conceivest to be the true sense and intent thereof 4. Apply it to thy self so farre as thou conceivest it any way belonging to thee For whatsoever things were written before time were written for our learning that we through patience and comfort of the Scriptures might have hope Rom. 15. 4. This is a great point of prudence The life the power the profit of the word consisteth herein 5. Be a follower of those who are therein approved so farre as that which they did may concern thee 6. For thy farther encouragement well observe all the effects and fruits that followed upon Gods approving them §. 22. Of the Resolution of the 2d verse of Heb. 13. THe summe of this verse is A Christians respect to strangers Two points are considerable hereabouts 1. The inference of this verse upon the former For it is a particular exemplification of the former both in the duty of love and also in the person brother 2. The substance of the duty Herein two points are to be noted 1. The manner of propounding the duty in this phrase Forget not 2. The matter whereof it consisteth About the matter is
Good Guides must be followed This is the main duty here enjoyned See § 100. VIII Mens examples have their limitation Here they are limited by faith See § 106. IX Good Guides are carefull of their conversation This is necessarily implied by causing others to imitate them X. A good conversation will have a good issue This is here taken for grant See § 108. XI Perseverance must be added to good beginnings See § 108. XII Weighty matters are to be well weighed This is to consider them See § 109. §. 112. Of Christ ever the same Verse 8. Iesus Christ the same yesterday and to day and for ever THough in this verse there be no particle of connexion or relation that may direct us to the dependance of it upon that which goeth before or followeth yet the very subject matter thereof evidently sheweth that it hath a fit reference both to the verse before it and also to that which followeth In the former verse the Hebrews were exhorted to follow the faith of their Guides which had been before them This verse layeth down a forcible reason to move them thereto The reason is taken from the object of their faith which was Jesus Christ who remains still the same object of faith whereupon it becomes those that live after them to follow that very faith In the following verse they are dehorted from following strange doctrines A reason to enforce that dehortation is laid down in this verse which is that Jesus Christ who is the foundation and very substance of all sound true doctrine ever continues the same So as they have no cause to be carried about with divers and strange doctrines Of this title Iesus See Chap. 2. v. 9. § 73. Of this title Christ See Chap. 3. v. 6. § 54. Of these two titles Iesus Christ joyned together See Chap. 3. vers 1. § 29. This note of distinction of time yesterday doth properly signifie the day immediatly before as Ioh. 4. 52. Acts 7. 28. But tropically by a Synecdoche it is put for time past whether it consists of many daies or years as where the Lord saith of Israel He that was yesterday my people Mich. 2. 8. that is heretofore in former time Where it is said Tophet is ordained of old Isa. 30. 33. in Hebrew it is from yesterday So much is noted in the margin of our English Bible The sense is well thus rendred of old Here under this word yesterday may be comprised 1. All that time wherein Christ lived upon earth 2. All the time from his first incarnation till that present wherein the Apostle wrote 3. All the time from whence Christ was typified in the Mosaicall Rites to that time wherein they were abolished 4. All the time that hath passed from the first promise that was made of Christ Gen. 3. 15. 5. Eternity it self in reference to former times For Christ from all eternity was the same The second note of distinction to day signifieth the time present Hereof see more Chap. 1. v. 5. § 61. Chap. 3. v. 7. § 76. The third note of distinction for ever setteth out the time future and that 1. Indefinitely time after time 2. Determinatly to the end of the world 3. Everlastingly beyond all end whatsoever Of this phrase for ever See Chap. 1. v. 8. § 108. Thus these three distinctions of time do set out Christ as these three like distinctions which is and which was and which is to come Rev. 1. 4. The Greek word translated the same signifieth he himself and implieth that he is ever himself without any alteration or change and fitly is it translated the same both in this and sundry other places It is applied to Christ to set forth his immutability Chap. 1. v. 12. § 141. There are shewed sundry particulars wherein and whereby the immutability of Christ is manifested Besides the particulars there noted Christ ever was is and will be 1. The same object of faith Ioh. 3. 14 15 16. 2. The same means of salvation Acts 4. 12. 3. The same foundation of his Church 1 Cor. 3. 11. 4. The same in all his Offices as he is an everlasting King Heb. 1. 8. 2 Pet. 1. 11. so he hath an unchangeable Priesthood Heb. 7. 24. In like manner his other Offices are without alteration 5. The same in efficacy of what he hath done and endured for mans redemption and salvation In this respect he is said to be a Lamb slain from the foundation of the world Rev. 13. 8. 6. The same in the identity or sameness of the faith of all true believers in all ages Abrahams faith was such a faith as the faith of Christians is and their faith such a faith as his was Rom. 4. 24. Gal. 3. 7. The like may be said of all true believers Jews or Gentiles 1. That which the Apostle hath noted concerning Christ being ever the same discovereth sundry errours as 1. That believers before Christ was exhibited had another ground of faith and hope then such as have lived since 2 That the place of rest whither the souls of believers before Christ exhibited went after their decease was another which they call Limbus Patrum then that whereunto the souls of deceased Saints now go 3. That traditions of men and that concerning articles of faith may be added to the Gospel of Christ. 4. That there are other Mediators and Intercessors besides Jesus Christ. 5. That the Messiah is yet to come whom the unbelieving Jews still expect 2. The foresaid doctrine concerning Christ to be ever the same requires that we be well instructed in the Types and Prophesies concerning Christ before he was exhibited and in those mysteries which are since more clearly revealed of him as in his Titles and the meaning of them in all his Offices and undertakings in whatsoever he hath done and endured for mans Redemption and Salvation all set out the same Christ. 3. As we know him so we ought according to that which is set forth in the Old and New Testament to respect him and to have him in as high account as ever any had because he is still the same We ought to rest only on him and place our whole confidence on him and subject our selves wholly to him as to our only Lord Saviour and Redeemer even the only Head and Foundation of the Church Ever the same §. 113. Of the Resolution and Observations on Heb. 13. 8. IN this verse is set down The Immutability of Christ. Hereof are two parts 1. A description of the person 2. A declaration of the point The person is described by his two titles or names Iesus Christ. The point is 1. Expressed in this word the same 2. Amplified by a distinction of time And this is distinguished 1. By that which is past Yesterday 2. By that which is present to day 3. By that which is to come for ever Doctrines I. People that have the same ground of faith that
3. Of Prayer § 72. §. 143. Of Praising God with the Voice THe Apostle to manifest his minde to the full concerning praising God further addeth that is the fruit of our lips c. This phrase that is implieth an explanation of that which goeth before Now the explanation here intended is not to clear difficult words or phrases for the former part of the verse is more clear and plain then that which followeth But it is here to shew the extent of his intent in praising God which is that we content not our selves with inward thoughts of praising God but that we must also manifest and testifie as much even by the words of our mouth which he here calleth the fruit of our lips In this phrase the Apostle alludeth to a phrase which the people of God are brought in thus using We will render the calves of our lips Hos. 14. 2. That which the Prophet there calleth calves the Apostle here styleth fruit for the LXX on that place so translate it In Hebrew the word that signifieth fruit and that also that signifieth a calf or a young heifer come from one and the same root which signifieth to bear fruit Psal. 128. 3. and to grow Isa. 11. 1. In this respect the LXX might put one for the other So they have translated this word Ier. 50. 27. Now because the word used by the LXX was as pertinent to the point in hand as the word calves used in Hebrew the Apostle writing in Greek retained the same word namely fruit In this phrase calves of the lips the Prophet hath reference to the Legall Rite of offering calves or young heifers for a gratulatory sacrifice implying that the people of God would do that by the words of their mouth coming through their'lips which was intended by offering up of calves by way of thanksgiving The word fruit used by the Apostle signifieth an effect or that which should proceed from the lips For as fruit proceedeth from a tree so words as fruit from the lips Lips are here Synecdochically taken for the whole mouth they being a part thereof as it were two leaf-doors which let into the mouth and let out from the mouth This Synecdoche is frequently used thus My lips shall praise thee Psal. 83. 3. With my lips have I declared c. My lips shall utter praise Psal. 119. 13 171. The like is used of the tongue thus God was exalted with my tongue Psal. 66. 17. My tongue shall sing aloud of thy righteousnesse Psal. 51. 14. The like also is used of the mouth thus My mouth shall shew forth thy praise Psal. 51. 15. and thus I will greatly praise the Lord with my mouth All these phrases do evidently declare that it is not sufficient to have an inward affection of praising God but that the same also must be outwardly manifested See more hereof in the Saints Sacrifice on Psal. 116. § 86 118. Among other means the voice is an especiall one to set forth the praises of God Psal. 26. 7. 42. 4. In this respect the tongue is styled glory Psal. 30. 12. 57 8. because it is the fittest instrument to set forth the praise and glory of God For this we have the example of Christ himself Psal. 22. 25. compared with Heb. 2. 12. and Psal. 40. 9 10. compared with Heb. 5 c. That which is said of voice in prayer in The Saints Sacrifice on Psal. 116. 1. § 10. may be applied to praise §. 144. Of giving thanks to Gods Name THe Apostle doth yet more clearly declare his minde in this phrase Giving thanks to his Name The Greek word translated giving thanks is a compound The simple Verb signifieth to speak or utter a thing The Preposition with which it is compounded signifieth together It may have reference to many persons consenting together in the expression of their minde or to the heart and voice consenting together For with the heart man beleeveth unto righteousness and with the mouth confession is made unto salvation Rom. 10. 10. I finde this word to set out three things in the New Testament 1. To profess Mat. 7. 28. Hence is derived that Noun which is translated profession 1 Tim. 6. 12. Hereof see Chap. 3. v. 1. § 27. 2. To promise or protest Mat. 14. 7. 3. To confesse Mat. 10. 32. In this sense is this word most frequently used in the New Testament Because praising God or giving thanks to God confisteth especially in confessing God to be what he is to give what he giveth and to do what he doth therefore in Hebrew a word which signifieth to confesse is much used to set out praising of God or giving thanks to God Hereof see the Saints Sacrifice on Psal. 116. v. 17. § 110. In imitation of that Hebrew phrase the Apostle here expresseth praise or thanksgiving under this word that signifieth confessing Our English hath pertinently expressed the Apostles minde by translating it thanksgiving In Grammaticall construction this word is here added as an epithete to lips Thus lips confessing so as here he meaneth such lips as confess or give thanks or the lips of those that confess and give thanks Hereby is evidenced that the fruit of the lips here intended is thanksgiving Of thanksgiving See The Whole Armour of God Treat 3. Part. 2. § 59 c. The object of thanksgiving is thus expressed to his Name The Name of God is that whereby God is made known to us See The Guide to go to God or An Explanation of the Lords Prayer on Petit. 1. § 20 21. This word Name in reference to God is used when prayer is made or thanks is given to him to shew that God is to be prayed unto and praised as known by name See The Saints Sacrifice on Psal. 116. v. 4. § 24. The particular points noted concerning praising God are to be applied to praying unto God These two are especiall parts of Gods worship They are as two twins which are born together which live and dye together which are nourished and preserved by the same means and to be ordered after the same manner The Apostles interpretation of his own sense and meaning implied under this generall phrase that is is an evident demonstration of the false collection of Rhemists and other Papists who inferre from this phrase Sacrifice of praise that their host namely the great sacrifice of the body and blood of Christ is the proper host here meant Their host in their imagination is the very flesh and blood of Christ a reall propitiatory sacrifice but the Apostle here declareth that the sacrifice of praise which he intendeth is the fruit of the lips a thanksgiving to the Name of God §. 145. Of care in doing Good and Communicating Verse 16. But to do good and to communicate forget not for with such sacrifices God is well pleased THe